Chapter 9 quotes from Personal Declension

Here are some quotes from chapter 9 of Personal Declension and Revival of Religion in the Soul (Winslow, Octavius. Personal Declension and Revival of Religion in the Soul. 5th ed. London: John Farquhar Shaw, 1853 )

Chapter 9: The Lord, The Keeper of His People

How frequently, clearly, and solemnly does the Holy Spirit unfold this great truth in his word, that salvation is entirely in and of God, irrespective of all worth, worthiness, or power of the creature; and that as the salvation of his covenant people is supremely and solely his own work, so in every respect it is infinitely worthy of himself. (308)

God can do nothing but what harmonizes with his own illimitable greatness: he can never act below himself. (308)

Now this salvation, thus so completely and entirely out of the creature, in God, takes in all the circumstances of a child of God. It is not only a salvation from wrath to come - that were an immeasurable act of grace - but it is a present salvation, anticipating and providing for every exigency of the life that now is, including deliverance from all evil, help in all trouble, comfort in all sorrow, the supply of all want, and through all conflicts, assaults, and difficulties, perfect safety and final triumph. But the single point with which we now have to do, is, the present and certain security of the believer, provided for in the covenant of grace, made sure in Jesus the covenant head, and revealed in this glorious covenant plan of salvation. (310)

The principle of self-confidence is the natural product of the human heart: the great characteristic of our apostate race, is, a desire to live, and think, and act, independently of God. (312)

Now, let it be remembered, that Divine and sovereign grace undertakes not the extraction of the root of this depraved principle from the heart of its subjects. The root remains to the very close of life's pilgrimage: though in a measure weakened, subdued, mortified, still it remains; demanding the most rigid watchfulness, connected with ceaseless prayer, lest it should spring upward, to the destruction of his soul's prosperity, the grieving of the Spirit, and the dishonoring of God. (312)

That the Lord Jesus is able to keep his people from falling, is a view of our subject worthy of especial and grateful consideration. This is the ground-work of our faith, - that Christ has power to keep, through all time and to all eternity, the people entrusted to his care. They are his portion, his bride, his jewels; they were committed to him of his Father, and therefore he is responsible for their present and eternal salvation. Let us see how he is in all respects fitted for this great undertaking. (324)

The same perfection which qualified him as the covenant head and surety of his people; the same almighty strength which enabled him to work out their salvation, to bear the burden and the curse of their sins, enables him to preserve them while "dead in trespasses and in sins," and to keep them after they have been called and renewed by the operation of the Holy Spirit. As God, then, he is able to keep his saints from falling. (326)

The Father knew what his beloved family would need. He knew what corruptions would threaten them, what temptations would beguile them, what foes would assail them, what infirmities would encompass them, and what trials would depress them; therefore it pleased him, it was his own good and gracious pleasure, that in his Son, the mediator of his beloved people, should all fullness dwell; - a fullness of merit, a fullness of pardon, a fullness of righteousness, a fullness of grace, wisdom, and strength, commensurate with the varied, multiplied, and diversified circumstances of his family. (326-7)

O how mighty is the believer, who, in deep distrust of his own power, casting off from him all spirit of self-dependence, looks simply and fully at Jesus, and goes not forth to meet his enemy, only as he is "strong in the strength that is in Christ." (330)

Chapter 8 quotes from Personal Declension

Here are some quotes from chapter 8 of Personal Declension and Revival of Religion in the Soul (Winslow, Octavius. Personal Declension and Revival of Religion in the Soul. 5th ed. London: John Farquhar Shaw, 1853 )

Chapter 8: The Lord, The Restorer of His People

When we are led to consider the uncertainty of the creature, - when we take the history of a child of God, compressed within the short period of a single day, - mark what flaws, what imperfections, what fickleness, what startings aside, what dereliction in principle, what flaws in practice, what errors in judgment, and what wanderings of heart, make up that brief history, - how are we led to thank God for the stability of the covenant! that covenant which provides for the full redemption of all believers, - which from eternity secures the effectual calling, the perfect keeping, and the certain salvation of every chosen vessel of mercy. (278)

But not so is it now. Adam fell, and in his fall transmitted to his posterity a nature totally corrupt in every part; and although Divine and sovereign grace has undertaken to renew that nature, and does so in part, yet it is but in part renewed and restored to its original glory. The Divine life has its dwelling-place in a fallen, fleshly nature. (279)

Let every believer remember, that the Divine life which he lives, he lives in the flesh; and that there exists not a day that he stands not in need of the restorings of the Lord. (280)

Indeed, true mortification of sin consists in a knowledge of our sinful nature, and its subjection to the power of Divine grace. The reason why so few believers " through the Spirit mortify the deeds of the body," is, a forgetfulness that the work has to do first and mainly with the root of sin in the soul: " Make the tree good, and the fruit will also be good "; purify the fountain, and the stream will be pure. Oh, were there a deeper acquaintance with the hidden iniquity of our fallen nature, - a more thorough learning out of the truth, - that " in our flesh there dwells no good thing," - a more heartfelt humiliation on account of it, and more frequent confession of it before God, - how much higher than they now are would be the attainments in holiness of many believers! (283)

There is, then, in every child of God, the innate principle of departure. Notwithstanding the wonders of grace God has wrought for the soul, - though he has elected, called, renewed, washed and clothed the believer; yet if he did not check and rein him in, he would depart, and that forever! - this unsanctified, unmortified principle would bear him away. (283)

What is there in God that you should leave him, what in Jesus that you should wound him, what in the blessed Spirit that you should grieve him? Is not the cause of all your departure, declension, unkindness, unfruitfulness, in yourself, and in yourself alone? But if this has been your conduct towards God, not so has been his conduct towards you. (285)

No: he is a tender, loving father; so tender and so loving, that not one stroke, nor one cross, nor one trial more does he lay upon us, than is absolutely needful for our good; - not a single ingredient does he put in our bitter cup, that is not essential to the perfection of the remedy. It is for our profit that he chastens, not for his pleasure; and that often to rouse us from our spiritual sleep, to recover us from our deep declension, and to impart new vigor, healthiness, and growth, to his own life in the soul. (289)

Merciful to receive you, merciful to pardon you, merciful to heal you. O the boundless mercy of God in Christ towards a soul returning from its wanderings! (299)

Nor must we overlook the grand source of encouragement to a returning soul, - that which springs from the cross of Christ. But for a crucified Savior, there could be no possible return to God; in no other way could he consistently with the holiness and rectitude of the Divine government, with what he owes to himself as a just and holy God, receive a poor wandering, returning sinner. Mere repentance and humiliation for, and confession of, sin, could entitle the soul to no act of pardon. The obedience and death of the Lord Jesus laid the foundation, and opened the way for the exercise of this great and sovereign act of grace. (302)

The cross of Jesus displays the most awful exhibition of God's hatred of sin, and at the same time the most august manifestation of his readiness to pardon it. (302)

Pardon, full and free, is written out in every drop of blood that is seen, is proclaimed in every groan that is heard, and shines in the very prodigy of mercy that closes the solemn scene upon the cross. (302)

The death of Jesus was the opening and the emptying of the full heart of God; it was the outgushing of that ocean of infinite mercy, that heaved and panted and longed for an outlet; it was God showing how he could love a poor, guilty sinner ... Now it is the simple belief of this, that brings the tide of joy down into the soul. It is faith's view of this that dissolves the adamant, rends asunder the flinty rock, smites down the pyramid of self-righteousness, lays the rebellious will in the dust, and enfolds the repenting, believing soul in the very arms of free, rich, and sovereign love. (303)

If your heavenly Father has restored your soul, not only has he done it from the spring of his own unchangeable love, but that which has prevailed with him was the power of the sweet incense of the Redeemer's blood before the mercy-seat. Moment by moment does this fragrant cloud go up, bearing as it ascends all the circumstances of all the Israel of God. There is not only the blood already sprinkled on the mercy-seat, which has satisfied Divine justice, but there is the constant pleading of the blood by Jesus, the Priest, before the throne. (305)

Chapter 7 quotes from Personal Declension

Here are some quotes from chapter 7 of Personal Declension and Revival of Religion in the Soul (Winslow, Octavius. Personal Declension and Revival of Religion in the Soul. 5th ed. London: John Farquhar Shaw, 1853 )

Chapter 7: The Fruitless and the Fruitful Professor

He who formed the heart, and knew, in consequence of its apostasy, how deeply it was tainted with evil, was not ignorant how far a man could go in an outward profession of his name, and yet live and die destitute of regenerating grace. (239)

The heart is deceitful above all things, and desperately wicked: and here is the proof, if all other were wanting, that an individual may approach so near in his external resemblance to a child of God, may look so like a believer in Jesus, may appear to be united to him, and still remain among the dead. (240)

We are not to understand this of a vital union, a spiritual grafting into Christ; the analogy of truth is opposed to such an interpretation. The word of God invariably maintains the influential character of a living faith, - that it is ever productive of the fruits of holiness, - that a union to Christ will always result in a living to God: to suppose, therefore, that a dead and fruitless branch could be vitally in Christ, is to suppose that the word of God was against itself, which it can never be. But we are to understand our Lord as referring to an external union, to an outward profession only. There is such a thing as being externally in Christ; in him by an avowal of attachment to his cross, by a profession of his name, by adherence to his cause, by an apparent zeal for his glory: all this may exist, and in thousands does exist, without one particle of real, spiritual, life-deriving union to Christ. (241-2)

Here is the secret revealed; the hidden evil of that holy man of God we could not discover. The powerful corruptions that dwelt in his heart, - which he, in a degree, knew, and mourned over and confessed daily before the Lord, - were concealed from our eye; and while we were judging from outward appearance, - and, it may be, judging correctly too, for by their fruits we are to know the true and the false professors, - the Lord was probing and searching the heart, and for the subjugation of the evil that he discovered there, was thus disciplining, and pruning, and purging his beloved child. (256)

These are the natural corruptions of our fallen nature, the evils of a heart that is but partially renewed, the heathenish lusts, and passions, and infirmities that formerly were the sole occupants of the soil, and still dwell there, and which we shall never, in the present state, entirely dispossess. (256)

Happy believer, the tendency and real effect of whose indwelling infirmities of the flesh and the spirit are, to school the soul in the knowledge of its own nothingness, to constrain it to a soft and lowly walk, and to endear the blood, the mercy-seat, and the holy of holies, into which the most burdened, distressed, and humble soul may at all times enter! (259)

The Divine life in the soul of man is indestructible, - it cannot perish; the seed that grace has implanted in the heart is incorruptible, - it cannot be corrupted. So far from trials, and conflicts, and storms, and tempests, impairing the principle of holiness in the soul, they do but deepen and strengthen it, and tend greatly to its growth. (260)

No: the pruning of the fruitful branch impairs not, but rather strengthens and renders more fruitful the principle of holiness in the soul, as we now proceed to show. (263)

To loathe self on account of its sinfulness, to mortify it in all its forms, and to bring it entirely into subjection to the Spirit of holiness, is indeed no small triumph of Divine grace in the soul, and no mean effect of the sanctified use of the Lord's dispensations. That must ever be considered a costly mean that accomplishes this blessed end. This unmortified self in the believer, is one of the most deadly enemies of his soul; it shows itself in a thousand ways, and wearing a thousand disguises. It is often difficult to detect the under-current working of the principle; for, frequently, where suspicion of its existence is most lulled to rest, there is it most rife and powerful. (262)

Pray that this may be one blessed result, the abasement of self within you, the discovering of it to you in all its modifications and deformity, and its entire subjection to the cross of Jesus. Blessed pruning, if the tendency and the effect are, to lay you in the dust before the Lord, to cause you to loathe yourself, and to go softly and lowlily all your days! (263)

There are many professors in whose hearts there is not room for Christ: the world, unmortified sin, take up all the space, occupy all the affections; and while his name is outwardly professed, His cross is inwardly despised. (264)

He is the Judge of what is best for you, not yourself: he will sever the useless tendrils only, the small branches that consume the sap, that absorb the nourishment, and are productive of unfruitfulness. (266)

Let it ever be remembered by the tried believer, that supporting grace, in the season of trial, is a greater mercy than the removal of the trial itself. (266)

Any desire of the heart for Christ, any secret brokenness, any godly sorrow over indwelling sin, any feeble going out of self and leaning on Jesus, is the gracious work of the Holy Spirit in the soul, and must not be undervalued or unacknowledged. (268)

But, dear reader, rest not here; blessed as it is to know your barrenness, and to mourn over it, it is still more blessed to press forward towards a deeper and more spiritual acquaintance with Christ, the source of all real fruitfulness. Too many rest in a mere deploring of their barrenness; they will ingenuously acknowledge their state, freely confess it before God, and yet meet them when you will, this is always their posture, and this their confession. One seems to mark in them no advance, no striving after higher attainments, the crucifixion of known infirmities, the mortification of easy besetting sins, the surrender of that which feeds as a worm upon the root of their religion. There seems just life and consciousness enough to detect the secret declension of the soul, but not enough to arrest its progress. (269)

But, reader, that this should not be your case, seek an increasing knowledge of Christ; be assured of this, - here lies the grand secret of a growing, fruit-bearing Christian. (270)

Not one unkind thought is there in the heart of the God that now chastens you. (272)

In all God's dealings with his covenant people, he seeks their greatest good, their highest happiness, and in nothing more manifestly than in this does he show the intense love which dwells in his heart towards them. (273)

Chapter 6 quotes from Personal Declension

Chapter 6 – On Grieving the Spirit

The "Sun of righteousness" might have risen upon the world in all his peerless splendor; but until the mental eye had been opened by the Holy Spirit, not a beam had found its way into the dark chambers of the understanding and the heart. The Gospel "supper" might have been prepared, the Lamb slain, and the invitation issued; but without a supernatural power working upon the will, the desires, and the affections of man, all would have "made light of it, and have gone their ways, one to his farm, another to his merchandise." (206)

We commence with that which bears most directly upon the subject of the present volume, the declension of the Spirit's work of grace in the soul of a child of God.

1. Of all spiritual states, lukewarmness is most abhorrent to God, and grieving to the Holy Spirit.
2. The Spirit is grieved by a denial, or undervaluing of his gracious work in the heart.
3. A substitution of his own work in the soul for the atoning and finished work of Jesus, greatly grieves the Holy Spirit of God.
4. And yet, there is a sense in which the Spirit's own work may be so slighted, as deeply to grieve his heart.
5. Inconsistency in the Christian profession must be highly grieving to the Holy Spirit of God.
6. The Spirit may be grieved by a slight put upon the means of grace: these are his channels for the conveyance of his covenant blessings into the soul. (212-235)

Nothing can fill his loving heart with greater and more holy delight, than to witness the deepening character and expanding influence of his own work in the believer. To behold the glimmering light which he created, " shining more and more," - the gentle plant emitting its fragrance and putting forth its fruit, - the well-spring in the heart rising heavenward, Godwards, - such a picture must be grateful to the Spirit. If the enthroned Redeemer looks down with satisfaction upon the travail of his soul in the calling in of his redeemed, equally joyous must it be to the Eternal Spirit, to behold the widening of his kingdom in the saints, - the maturing of the soul for the inheritance and the companionship of " just men made perfect." (214)

Deep self-abasement, the consciousness of utter worthlessness, need not necessarily involve a denial of indwelling grace in the heart; yes, this blessed state is perfectly consistent with the most elevated hope of eternal life. He who can confess himself the " chief of sinners " and " the least of saints," is most likely to acknowledge, " I know in whom I have believed," - "He has loved me, and given himself for me." (216)

The work of the Spirit and the work of Christ, though they form parts of one glorious whole, are yet distinct, and to be distinguished in the economy of grace, and in the salvation of a sinner. It is the work of Jesus alone, his perfect obedience to the broken law of God, and his sacrificial death as a satisfaction of Divine justice, that form the ground of a sinner's acceptance with God, - the source of his pardon, justification, and peace. The work of the Spirit is, not to atone, but to reveal the atonement; not to obey, but to make known the obedience; not to pardon and justify, but to bring the convinced, awakened, penitent soul to receive the pardon and embrace the justification already provided in the work of Jesus. (221)

Now, if there is any substitution of the Spirit's work for Christ's work, - any undue, unauthorized leaning upon the work within, instead of the work without, the believer, there is a dishonor done to Christ, and a consequent grieving of the Holy Spirit of God. It cannot be pleasing to the Spirit to find himself a substitute for Christ; and yet this is the sin which so many are constantly falling into. If I look to convictions of sin within me, to any motion of the indwelling Spirit, to any part of his work, as the legitimate source of healing, of comfort, or of evidence, I turn my back upon Christ, I remove my eye from the cross, and slight his great atoning work; I make a Christ of the Spirit! (221)

And yet, there is a sense in which the Spirit's own work may be so slighted, as deeply to grieve his heart. He may cherish an imperfect consciousness of the indwelling of the Spirit in his heart. When, too, his still small voice is unheeded, and his gentle constraints are not yielded to, there is a slight put upon his work of a very grievous nature. (225-226)

The abiding Indweller of the saint of God, the Spirit, is perpetually speaking to, admonishing, leading, drawing, and constraining the soul; his great work there is to teach, to sanctify, to shield, to check, and to comfort the believer. Every holy shrinking from sin, every firm resistance of its power, every victory achieved over its motions, every aspiration after holiness, and every feeble desire to walk in the way of filial obedience to, and sweet communion with God, is the fruit of the indwelling Spirit in the heart. How grieving, then, to that Spirit, when this loving voice of his, and these gentle constraints of his, are overlooked, stifled, disregarded, and slighted by the soul he so tenderly loves, and so faithfully watches over! Grieve not thus the Holy Spirit of God. In all his dealings with you, he seeks but your real good; he aims to deepen his own work in your hearts; he seeks but to promote your holiness, and to mature your soul for the joys and the companionship of the saints in light. Yet more; he desires your true happiness, - he would draw you off from carnal things, he would allure you from objects of sense and sin, and open to you springs of higher and purer enjoyment, and lead you into fairer and greener pastures: this would he do, by unfolding to you what you possess in Jesus, in the covenant of grace, and in a covenant God. Let your ear, then, be open to the gentle voice of the Spirit, and follow promptly and implicitly his secret and gentle leadings. (226-7)

In a word; the Spirit is grieved by any deviation from the strict and holy walk of a child of God - by any sense of guilt retained upon the conscience - any sin unconfessed, unrepented, and unforsaken - any known defilement of the temple he inhabits - any slight put upon Jesus - any neglect of the atoning blood - any light and trifling deportment - any uncharitable walk towards other Christians - any taking of the judgment-seat against them - all these must be grieving to the Holy Spirit of God. (236-7)

Chapter 5 quotes from Personal Declension

Here are some quotes from chapter 5 of Personal Declension and Revival of Religion in the Soul (Winslow, Octavius. Personal Declension and Revival of Religion in the Soul. 5th ed. London: John Farquhar Shaw, 1853 )


Chapter 5: Declension in Connexion with Doctrinal Error

Here is unfolded one of the most solemn and affecting truths touching the character and individual responsibility of a child of God. He is a subject of truth, he is a repository of the truth, and he is a witness for the truth; yes, he is the only living witness to the truth which God has on earth. (178)

The saints who have been called out of it according to his eternal purpose and love, and by his sovereign, distinguishing, and free grace, are the only lights and the only salt in the midst of this moral darkness and corruption. Here and there a light glimmers, irradiating the gloomy sphere in which it moves; here and there a spot of verdure appears, relieving the arid and barren desolation by which it is surrounded. (178)

Let the saints of God, then, solemnly weigh this affecting fact, that though the written word and the accompanying Spirit are God's witnesses in the world, yet they are the only living exemplifications of the power of the truth, and, as such, are earnestly exhorted to be " blameless and harmless, the sons of God without rebuke, in the midst of a crooked and perverse nation, among whom you shine as lights in the world." Phil. ii. 15. (179)

The soul of man in its unrenewed state, is represented as spiritually dead; insensible to all holy, spiritual motion. Now upon such a mind, what impression is to be produced by the mere holding up of truth before its eye? What life, what emotion, what effect will be accomplished? As well might we spread out the pictured canvas before the glazed eye of a corpse, and expect that by the beauty of the design, and the brilliancy of the coloring, and the genius of the execution, we would animate the body with life, and heave the bosom with emotion, and cause the eye to swim with delight, as to look for similar moral effects to result from the mere holding up to view Divine truth before a carnal mind, " dead in trespasses and sins." And yet there are those who maintain the doctrine, that Divine truth, unaccompanied by any extraneous power, can effect all these wonders! Against such a theory we would simply place one passage from the sacred Word: " Except a man be born again, he cannot see the kingdom of God." (180-81)

The sacred Word, inspired though it be, is but a dead letter, unclothed with the life-giving power of the Holy Spirit. Awful as are the truths it unfolds, solemn as are the revelations it discloses, touching as are the scenes it portrays, and persuasive as are the motives it supplies, yet, when left to its own unaided operation, Divine truth is utterly impotent to the production of spiritual life, love, and holiness in the soul of man. (181)

The design of the whole plan of redemption, was to secure the highest holiness and happiness of the creature; and when the gospel comes with the power of God unto the salvation of the soul, this end is pre-eminently secured. The renewed man is a pardoned man; the pardoned man becomes a holy man; and the holy man is a happy man. (184)

Take the doctrine of God's everlasting love to his people, as seen in their election to eternal life ... Received in the heart by the teaching of the Holy Spirit, it lays the pride of man in the dust, knocks from beneath the soul all ground for self-glorying, and expands the mind with the most exalted views of the glory, grace, and love of Jehovah. (184-5)

Is there not in the present day a criminal keeping back by some, and a painful undervaluing by others, of the scriptural and holy doctrines of grace? - The doctrines which unfold the eternity of God's love to his people - the sovereignty of his grace in their election - the effectual power of the Spirit in their calling - the free justification of their persons through the imputed righteousness of Christ, and the entire putting away of their sins by his atoning blood - the solemn obligation to " live soberly, righteously, and godly in this present evil world," and the certainty of their final glorification in the world to come, - are not these Divinely-revealed truths, at the present moment, and by the great mass of Christian professors and preachers, excluded from our pulpits and exiled from our land? are they not considered mean and unfashionable? and, having lost their savor with the many, are they not cast out and trodden under foot of men? We verily and solemnly believe that it is so. By some they are professedly received, but criminally held back; by others they are professedly preached, but with such timidity and obscurity, as to render them of none effect: and by the many they are disbelieved altogether, and therefore openly and boldly denied! (195-6)

We hesitate not, then, to say that, along with the denial or the undervaluing of these doctrines of grace, there will go forth an influence that will wither the spirituality and obstruct the prosperity of the churches of our land. It is true, an outward appearance of fruitfulness may follow the exhibition of opposite and conflicting doctrines, - crowds may flock to their standard, and multitudes seem converted by their influence, - but soon these delusive appearances are seen to pass away. The time of trial and of sifting comes, and then it is found - when, alas! too late to close the floodgate against the overwhelming evils which the preaching of error has produced - that the truth, and the truth only, in the hands of the Eternal Spirit of God, can really enlighten the dark mind, regenerate the lifeless soul, and subdue and sanctify the rebellious heart: it is then discovered, that the true prosperity of a church, its stability, its spirituality, its vigor, and its holy influence, are essentially, and therefore inseparably, connected with a fearless and holy maintenance of the doctrines of grace; that where they are denied, or held back, or in any way obscured, there may indeed exist the form of godliness, but the power - the glorious, Divine, and sanctifying power - is wanting. (196-7)

What is more calculated to bring down the Holy Spirit of God upon us in all the plenitude of his awakening influence, - arousing the careless, convincing the impenitent and unbelieving of sin, annihilating the self-righteousness, prostrating the high thoughts, and slaying the pride of the human heart, - than a clear, pointed, and faithful exhibition of God's own revealed truth? (198)

On the contrary, are not human knowledge, and splendid talents, and brilliant eloquence, and moral suasion, greatly substituted for the preaching of the cross? That there should be a sad declension of vital piety, of real spirituality, and of active exertion, where Christ is not fully preached, is not to be wondered at. The cross of Jesus is the very soul of Christianity; all is death where Jesus is not. Grace decays, piety languishes, and formality takes the place of the power of the Gospel, where the person and the work of Christ are slighted, undervalued, or denied. How we should pray that the Lord Jesus Christ, the Lamb slain, who is "worthy to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing," should be more fully and simply preached through the length and breadth of our land; that the church and the pulpit should more manifestly crown him Lord of all! (202)

Let those who hold the truth, be careful to maintain good works, and so walk in all the holiness of the truth they profess; let them see that by no carelessness of deportment, by no want of integrity, by no neglect of the means of grace, by no exhibitions of unholy temper, by no worldly conformity, yes, by no inconsistency whatever, they bring a slur upon the holy doctrines they avowedly maintain and love; let them not be satisfied with maintaining a string of doctrines, unaccompanied with their sanctifying power: but let them see that with the truth in their judgments, they possess grace in the heart, and unspotted holiness in the life. (204)

Chapter 4 quotes from Personal Declension

Here are some quotes from chapter 3 of Personal Declension and Revival of Religion in the Soul (Winslow, Octavius. Personal Declension and Revival of Religion in the Soul. 5th ed. London: John Farquhar Shaw, 1853 )

Chapter 4: Declension in Prayer

Were we to select a single characteristic of personal declension more marked than another, we should feel no hesitation in adopting the decay of the spirit of prayer as that feature. (141)

What is prayer? It is the communion of the spiritual life in the soul of man with its Divine Author; it is a breathing back the Divine life into the bosom of God from whence it came; it is holy, spiritual, humble converse with God. (142)

Let it be remembered, then, that true prayer is the aspiration of a renewed soul towards God; it is the breathing of the Divine life, sometimes in the accents of sorrow, sometimes as the expression of want, and always as the acknowledgment of dependence; it is the looking up of a renewed, afflicted, necessitous, and dependent child to its own loving Father, in all the consciousness of utter weakness, and in all the sweetness of filial trust. (142)

But we take higher ground than this; we urge the exercise of prayer, not merely as a solemn duty to be observed, but also as a precious privilege to be enjoyed. Happy is that believer, when duties come to be viewed as privileges. What! is it no privilege to have a door of access ever open to God? Is it no privilege when the burden crushes, to cast it upon One who has promised to sustain? When the corruptions of an unsanctified nature are strong, and temptations thicken, is prayer no privilege then ? And when perplexed to know the path of duty, and longing to walk complete in all the will of God, and, as a child, fearing to offend a loving Father, is it then no privilege to have a throne of grace, an open door of hope? When the world is slowly stealing upon the heart, or when that heart is wounded through the unkindness of friends, or is bleeding under severe bereavement, is it then no privilege to go and tell Jesus? Say, you poor, you needy, you tried, you tempted souls I say, if prayer is not the most precious, balmy and costly privilege this side heaven. (147)

Prayer is the spiritual pulse of the renewed soul; its beat indicates the healthy or unhealthy state of the believer. Just as the physician would decide upon the health of the body from the action of the pulse, so would we decide upon the spiritual health of the soul before God, by the estimation in which prayer is held by the believer. If the soul is in a spiritually healthy, growing state, prayer will be vigorous, lively, spiritual, and constant; if, on the contrary, an incipient process of declension is going forward in the soul - if the heart is wandering, and love waxes cold, and faith is decaying, the spirit and the habit of prayer will immediately betray it. (148)

Why is it, reader, that meditation, and the research of God's word, and holy communion with his saints, and praise, are privileges dry and tasteless to your soul? You can turn from them with loathing. Any engagements but these, - the calls of business, worldly company, the perusal of a novel, will satisfy you! Where are you? How have you declined! It was not once so. O how precious in the first love of your espousals were the moments of holy abstraction! - now eagerly sought, and richly enjoyed, was the communion of saints! - how sweet a privilege was praise, and how sacred a duty was prayer! Is it all gone? Is it all winter with you now? No verdant spot, no green pasture, no still waters? O return again to prayer! Your sad distance from God is the secret of your soul's leanness. The withering of the spirit of prayer has withered your grace, and with it all spiritual enjoyment of the means. (158)

The man whose walk is far from God, whose frame is cold, and worldly, and careless, if he be a true child of the covenant, one of the Lord's family, he may expect crosses and trials to increase upon every step he advances towards the kingdom. (161)

For the revival of the spirit and exercise of prayer in the believer:

1. The believer should correctly ascertain the true character of his prayers. Are they lively and spiritual? are they the exercises of the heart, or of the understanding merely? Are they the breathings of the indwelling Spirit, or the cold observance of a form without the power? Is it communion and fellowship? Is it the filial approach of a child, rushing with confidence and affection into the bosom of a Father, and sheltering itself there in every hour of need? It should be remembered by every professing man, that there is a great difference between prayer and praying; we mean, between the formal observance of the duty, and the spiritual character of the performance. All prayer is not communion; and here a man may be greatly and awfully deceived; he may repeat his visits to the throne of grace, and go and come without having exhaled a single breath of spiritual prayer; there may be no respiration in the soul; all is formal, cold, and lifeless.
2. A further step in the revival of true prayer is, to become more thoroughly acquainted with our many and varied necessities. It is the knowledge of his need that gives true eloquence to the petition of the beggar: a sense of destitution, of absolute want, of actual starvation, imparts energy to his plea, and perseverance in its attainment. His language is, " I must have bread, or I die." This is just what we want the child of God to feel. What is he but a pensioner on God's daily bounty? - what resources has he within himself? - none whatever; and what is he without God ? - poor indeed. Now, in proportion as he becomes acquainted with his real case, his utter destitution, he will besiege the throne of grace, and take no denial. He must know his wants, he must know what grace he is deficient in, what easy besetting sin clings to him, what infirmities encompass him, what portion of the Spirit's work is declining in his soul, where he is the weakest and the most exposed to the attacks of the enemy, and what yet he lacks to perfect him in all the will of God; let him examine himself honestly, and know his real condition.
3. There should be the searching out and the removal of that which hinders prayer. Many things weaken true prayer: unsubdued sin - unrepented sin - unpardoned sin, we mean the secret sense of it upon the conscience - worldly-mindedness - light and trifling conversation, vain disputations, much and frequent communion either with unconverted individuals or cold and formal professors; all these combined, or any single one, will, if suffered to prevail, unfit the mind for converse with God, and cause a decay of the spirit of prayer in the soul. Regard that as injurious which touches the devotional frame of your mind; which abridges the hour of prayer, and removes the fine edge of its holy enjoyment.
4. But that for which we most earnestly plead, and which will tend more than all beside to the revival of true prayer in the believer, is, a more enlarged communication of the Holy Spirit's gracious influence. Here lies the grand source and secret of all true, spiritual, believing, persevering, and prevailing prayer; it is the lack of this that is the cause of the dulness, and formality, and reluctance, that so frequently mark the exercise. The saints of God honor not sufficiently the Spirit in this important part of his work; they too much lose sight of the truth, that of all true prayer he is the Author and the Sustainer; and the consequence is, and ever will be, self-sufficiency and cold formality in the discharge, and ultimate neglect of the duty altogether. (163-169)

In all true prayer, great stress should be laid on the blood of Jesus. Perhaps no evidence distinguishes a declension in the power and spirituality of prayer more strongly than an overlooking of this. Where the atoning blood is kept out of view; not recognized, not pleaded, not wrestled with, not made the grand plea, there is a deficiency of power in prayer. Words are nothing, fluency of expression nothing, niceties of language and brilliancy of thought nothing, and even apparent fervor nothing, where the blood of Christ, - the new and living way of access to God, the grand plea that moves Omnipotence, that gives admission within the holy of holies, - is slighted, undervalued, and not made the groundwork of every petition. (172)

Do not forget that the season of trial and of bereavement is often the sanctified occasion of a revival of prayer in the soul. The Lord has marked your wanderings: he has had his eye upon the declension of your soul. That voice, always so pleasant to his ear, has ceased to call upon him: and now he would recover you; he would hear that voice again. And how will he effect it? He causes you to "pass under the rod," sends some sore trial, lays on you some weighty cross, brings trouble and sorrow into your soul, and then you cry unto him, and do besiege the mercy-seat. (175)

Chapter 3 quotes from Personal Declension

Here are some quotes from chapter 3 of Personal Declension and Revival of Religion in the Soul (Winslow, Octavius. Personal Declension and Revival of Religion in the Soul. 5th ed. London: John Farquhar Shaw, 1853 )

Yet another character: he is a traveler to eternity, and every step is conducting him towards the close of a brief but responsible probation. Now, if in his religion he commences with unsound, unwarrantable, unscriptural views of any essential doctrine of salvation, the error with which he commenced must affect his entire religion; and unless his steps are retraced, and the error discovered and corrected, the end must prove fatal to his eternal happiness. (99-100)

We maintain that every faculty of the human mind is brought out in its full power, in the great work of heart-religion; that the Holy Spirit, working repentance and faith in man, does more to develop the intellectual faculties, than all human teaching beside. (100)

No mind is so powerful as a renewed and sanctified mind. (102)

This, reader, is faith; faith, that wondrous grace, that mighty act of which you have heard so much, upon which so many volumes have been written, and so many sermons have been preached; it is the simple rolling of a wounded, bleeding heart, upon a wounded, bleeding Savior; it is the simple reception of the amazing truth, that Jesus died for the ungodly - died for sinners - died for the poor, the vile, the bankrupt; that he invites and welcomes to his bosom all poor, convinced, heavy-laden sinners. The heart, believing this wondrous announcement, going out of all other dependencies and resting only in this, - receiving it, welcoming it, rejoicing in it, in a moment, all, is peace. Do not forget, then reader, the simple definition of faith, - it is but to believe with all the heart that Jesus died for sinners; and the full belief of this one fact will bring peace to the most anxious and sin-troubled soul. (104)

The life of faith:

1. There is its security: a believer stands by faith, - "You stands by faith (Rom 11:20)."
2. There is, too, the peculiar blessedness of the life of faith: "We walk by faith, not by sight (2 Cor 5:7)."
3. Faith is an essential part of the spiritual armor: "Above all, taking the shield of faith, with which you shall be able to quench the fiery darts of the wicked (Eph 6:16)."
4. Faith is a purifying grace: "Purifying their hearts by faith (Acts 15:9)," "Sanctified by faith that is in me (26:18)."
5. This, too, is the grace that smooths the rugged way, lightens the daily burden, "glorifies God in the fire;" is "the substance of things hoped for, the evidence of things not seen;" rests upon God's word because he has said it; and keeps the soul, through all its conflicts and trials, safe unto eternal glory: "Kept by the power of God, through faith, unto salvation." (105-110)

Permit us to adduce a few causes to which a feeble and declining faith may frequently be traced.

1. When a believer's visits to his closet grow less frequent and spiritual, faith will assuredly decline.
2. Dealing much with a life of sense, is a most influential cause of declension in faith.
3. Faith unexercised in dark and afflictive providences, leads greatly to its declension.
4. The habitual, or even the occasional, doubtful apprehension indulged in of his interest in Christ, will tend materially to the enfeebling and decay of a believer's faith: no cause can be more certain in its effects than this.
5. Nor must we forbear to specify, as among the most fruitful causes of a declension of faith, the power of unsubdued sin in the heart: nothing, perhaps, more secretly and effectually militates against the vigor of a life of faith than this.
6. A looking off of Christ will tend greatly to the weakening and unfruitfulness of faith. (113-123)

Prayer is the channel that supplies faith with its nourishment and vigor. As well might we cut off all the rills and streams which flow down the mountain's side, and expect that the valleys beneath will present their enameled and verdant aspect, as to close up the channel of prayer, and then look for a healthy, vigorous, and growing faith. There is a beautiful connection between faith and prayer, - their influence is reciprocal: constant and ardent prayer strengthens faith, and faith, brought into exercise, stimulates to prayer. A praying man will be a believing man, and a man of faith will be a man of prayer. (114)

If it be true, as we have shown, that the exercise of faith develops its strength, it is equally true, that the perpetual indulgence of doubtful apprehensions of pardon and acceptance, must necessarily eat as a cankerworm at the root of faith. Every misgiving felt, every doubt cherished, ever fear yielded to, every dark providence brooded over, tends to unhinge the soul from God, and dims its near and loving view of Jesus. To doubt the love, the wisdom, and the faithfulness of God; to doubt the perfection of the work of Christ; to doubt the operation of the Spirit on the heart, - what can tend more to the weakening and decay of this precious and costly grace? Every time the soul sinks under the pressure of a doubt of its interest in Christ, the effect must be a weakening of the soul's view of the glory, perfection, and all-sufficiency of Christ's work. (119)

We look for the fruit of faith, - the lowly, humble, contrite spirit - the tender conscience - the traveling daily to the atoning blood - the living upon the grace that is in Christ Jesus - the carrying out of Christian principle - crucifixion to the world - patient submission to a life of suffering - meek resignation to a Father's discipline - a living as beholding Him who is invisible - a constant and vivid realization of eternal realities, - we look for these fruits of faith; but we find them not. And why ? because there is the worm of unmortified sin feeding at the root; and until that is slain, faith will always be sickly, unfruitful, and "ready to die." (123)

It only remains for us to show in what way the Holy Spirit revives, strengthens, and increases the declining grace of faith.

1. And this he does, in the first place, by discovering to the believer the cause of its declension, and setting him upon, and strengthening him in, the work of its removal.
2. A further step by which the Holy Spirit revives the decaying faith of the believer is, by leading him to rest more simply on the faithfulness of God. (124-131)

Nothing perhaps more tends to unhinge the soul from God, engender distrust, hard thoughts, and rebellious feelings, than thus to doubt his loving-kindness and faithfulness in the discipline he is pleased to send. But faith, looking through the dark cloud, rising on the mountain wave, and anchoring itself on the Divine veracity, and the unchangeable love of God, is sure to strengthen and increase by every storm that beats upon it. (127)

And then to remember, that the unbelief of the believer never affects the faithfulness of God! (131)

The work of Christ is a great and finished work; it is so glorious that it can admit of no comparison, so complete that it can allow of no addition, and so essential that it can give place to no substitution. (138)

Then make not a Savior of your faith; despise it not if it is feeble, exult not in it if it is strong, trample not on it if it is small, deify it not if it is great; such are the extremes to which every believer is exposed. (139)

Chapter 2 quotes from Personal Declension

Here are some quotes from chapter 2 of Personal Declension and Revival of Religion in the Soul (Winslow, Octavius. Personal Declension and Revival of Religion in the Soul. 5th ed. London: John Farquhar Shaw, 1853 )

Chapter 2: Declension in Love

The spiritual state of the soul, and the vigor and promptness of its obedience, will correspond with the state and tone of the believer's affections toward God. If decay, coldness, declension, exist here, it is felt and traced throughout the entire obedience of the new man. Every grace of the Spirit feels it; every call to duty feels it; and every throb of the spiritual pulse will but betray the secret and certain declension of Divine love in the soul. Let the Christian reader, then, imagine what must be the spiritual unhealthiness of the believer, what his outward and visible declensions from God, when love, the spring of all spiritual duties, ceases to exert a vigorous influence, and when, as the heart of experimental godliness, it transmits but sickly and sluggish streams of life throughout the spiritual system. (55)

God has so constituted man, implanting in him such a capacity for happiness, and such boundless and immortal desires for its possession, as can find their full enjoyment only in infinity itself. He never designed that the intelligent and immortal creature should sip its bliss at a lower fountain than himself. Then it was infinitely wise and good in God, that he should have presented himself as the sole object of supreme love and worship to his intelligent creatures. His wisdom saw the necessity of having one center of supreme and adoring affection, and one object of supreme and spiritual worship to angels and to men. His goodness suggested that that center and that that object should be himself, the perfection of infinite excellence, the fountain of infinite good. That, as from him went forth all the streams of life to all creatures, it was but reasonable and just that to him should return, and in him should center, all the streams of love and obedience of all intelligent and immortal creatures: that, as he was the most intelligent, wise, glorious, and beneficent object in the universe, it was meet that the first, strongest, and purest love of the creature should soar towards, and find its resting-place in him. (57)

It is most true that God has benevolently connected supreme happiness with supreme love, and has threatened supreme misery, where supreme affection is withheld; yet, independent of any blessing that may accrue to the creature from its love to God, the infinite excellence of the Divine nature, and the eternal relation in which he stands to the intelligent universe, render it irreversibly obligatory on every creature to love him with a supreme, paramount, holy, and unreserved affection. (58-9)

A holy, self-denying, cross-bearing life, is not the drudgery of a slave, but the filial, loving obedience of a child: it springs from love to the person, and gratitude for the work of Jesus; and is the blessed effect of the spirit of adoption in the heart. (61)

The blood and righteousness of Christ, based upon the infinite dignity and glory of his person, and wrought into the experience of the believer by the Holy Spirit, expel from the heart all fear of death and judgment, and fill it with perfect peace. (63)

The day is not far distant, when faith will be turned to sight, and hope will be lost in full fruition, but love will never die; it will live on, and expand the heart, and tune the lip, and inspire the song, through the unceasing ages of eternity. (66)

This spiritual and influential truth cannot be too frequently nor too strongly insisted upon, - that through faith and love, and hope, and zeal, and their kindred graces, may greatly decline in their vigor, fervor, and real growth; yet that they may entirely fail even in their greatest decay, or severest trial, the Word of God assures us can never be. To believe the opposite of this, is to deny their Divine origin, their spiritual and immortal character, and to impeach the wisdom, power, and faithfulness of God. Not a grain of wheat can ever be lost in the sifting, not a particle of the pure gold in the refining. (69)

If there is coldness in the affections, if the mind grows earthly, carnal, and selfish, dark and gloomy shadows will gather round the character and the glory of God. He will become less an object of supreme attachment, unmingled delight, adoring contemplation, and filial trust. (71)

Our views of Jesus must be materially affected by the state of our affections towards him. Where there is but little dealing with the atoning blood, leaning upon the righteousness, drawing from the fullness, and bearing daily the cross of Christ, the love of a believer waxes cold. We would judge the depth of a man's Christianity, by his reply to the question, "'What think you of Christ?' (78)

If we love God with a sincere and deepening affection, we must love his image wherever we find it. It is true, the picture may be but an imperfect copy, the outline may be but faintly drawn; there may be shades we cannot approve of; yet, recognizing in the work the hand of the Spirit, and in the outline some resemblance to Him whom our souls admire and love, we must feel a drawing out of our holiest affections towards the object; we shall not pause before the surrender is made, to inquire to what section of the church of Christ he belongs, what name he bears, or what the color of his uniform; but, discovering the man of God, the meek and lowly follower of Jesus, our heart and our hand are freely offered. (79)

To be humbled as we should be, we must know ourselves; there must be no disguising of our true condition from ourselves, nor from God: the wound must be probed, the disease must be known, and its most aggravated symptoms brought to view. (88)

Here is the grand secret of a constant ascending of the affections to God. If you do find it difficult to comprehend the love of God towards you, read it in the cross of his dear Son. (91)

Dwell upon this amazing fact; drink into this precious truth; muse upon it, ponder it, search into it, pray over it, until your heart is melted down, and broken, and overwhelmed with God's wondrous love to you, in the gift of Jesus. O how will this rekindle the flame that is ready to die in your bosom! how it will draw you up in a holy and unreserved surrender of Body, soul, and spirit! Do not forget, then, to deal much with Jesus. Whenever you detect a waning of love, a reluctance to take up the daily cross, a shrinking from the precept, go immediately to Calvary; go simply and directly to Jesus; get your heart warmed with ardent love by contemplating him upon the cross, and soon will the frosts that gather round it melt away, the congealed current shall begin to flow, and the "chariots of Amminadab" shall bear your soul away to communion and fellowship with God. (92)

The 'gist' of Chapter 2 of Personal Declension

You can get a 'feel' for chapter 2 of Personal Declension and Revival of Religion in the Soul (Winslow, Octavius. Personal Declension and Revival of Religion in the Soul. 5th ed. London: John Farquhar Shaw, 1853 ) by looking at a few lists gleaned from the pages of this chapter.

Marked characteristics of decay and declension of love:

1. When God becomes less an object of fervent desire, holy delight, and frequent contemplation, we may suspect a declension of Divine love in the soul.
2. Not only in the declension of Divine love in the soul, does God become lass an object of adoring contemplation and desire, but there is less filial approach to Him.
3. Hard thoughts of God in his dispensations, may be regarded as another undeniable symptom.
4. When there is but little inclination for communion with God, and the throne of grace is sought as a duty rather than a privilege, and, consequently, but little fellowship is experienced, a stronger evidence we need not of a declension of love in the soul.
5. When there is a less tender walk with God, we may be at no loss to ascertain the state of our love.
6. Need we add, when Christ is less glorious to the eye, and less precious to the heart, Divine love in the soul of a believer must be on the wane? it cannot be otherwise.
7. A decay of love to the saints of God, is a strong evidence of a decay of love to God himself.
8. When love to God declines, with it will decline an interest in the advancement and prosperity of his cause: the one invariably follows the other. (71-80)

Causes of declension:

1. Worldly encroachment is a fruitful cause; no two affections can be more opposite and antagonistic than love to God and love to the world: it is impossible that they can both exist with equal force in the same bosom; the one or the other must be supreme, - they cannot occupy the same throne.
2. An idolatrous and unsanctified attachment to the creature, has again and again crucified love to Christ in the heart. Upon the same principle that no man can love the world and God with a supreme and kindred affection, so no man can give to Christ and the creature the same intensity of regard.
3. Again; interpreting God's covenant dealings in the light of judgments rather than the fruits of love, will tend greatly to deaden the soul's affections towards God. (81-5)

Steps to revival of waning grace in the believer:

1. ...let the believer seek to know the exact state of his love to God. A knowledge of himself, is the first step in the return of every soul to God.
2. Trace out and crucify the cause of your declension in love.
3. Draw largely from the fount of love in God.
4. Deal much and closely with a crucified Savior.
5. Do not fail to honor the Holy Spirit in this great work of revival.
6. Lastly: remember that though your love has waxed cold, the love of your God and Father towards you has undergone no diminishing: not the shadow of a change has it known. (87-93)

Personal Declension by Octavius Winslow

I was introduced to Octavius Winslow while reading Tony Reinke's blog Miscellanies. I quickly got my hands on a Winslow book; The Glory of the Redeemer. There are some posts on this blog on that book and if you search the author's name I'm sure you will find them. I have begun a new Winslow work in 2010; Personal Declension and Revival of Religion in the Soul (Winslow, Octavius. Personal Declension and Revival of Religion in the Soul. 5th ed. London: John Farquhar Shaw, 1853 ). I'll be sharing some quotes and reflections on this book over the next couple of weeks, but before I do, I thought I'd share a short bio of Octavius Winslow I came across at The Reformed Reader.

Octavius Winslow descended from Edward Winslow, a Pilgrim leader who braved the Atlantic to come to the New World on the Mayflower in 1620. Octavius?s father, Thomas, an army captain stationed in London, died when he was seven years old. Shortly after that, Octavius?s God-fearing mother took her family of ten children to New York. All of the children became Christians, and three sons became evangelical ministers. Octavius later wrote a book about his family?s experiences from his mother?s perspective, titled Life in Jesus.

Winslow was ordained as a pastor in 1833 in New York. He later moved to England where he became one of the most valued nonconformist ministers of the nineteenth century, largely due to the earnestness of his preaching and the excellence of his prolific writings. He held pastorates in Leamington Spa, Bath, and Brighton. He was also a popular speaker for special occasions, such as the opening of C. H. Spurgeon?s Metropolitan Tabernacle in 1861. After a short illness, he died on March 5, 1878, and was buried in Abbey Cemetery, Bath.

Here are quite a few quotes from O. W.; I do not apologize as I really like his writing style and seem to save more passages from the book as favorite quotes than are left in the book itself.

Chapter 1: Incipient Declension

If there is one consideration more humbling than another to a spiritually-minded believer, it is, that, after all God has done for him, - after all the rich displays of his grace, the patience and tenderness of his instructions, the repeated discipline of his covenant, the tokens of love received, and the lessons of experience learned, there should still exist in the heart a principle, the tendency of which is to secret, perpetual, and alarming departure from God. Truly, there is in this solemn fact, that which might well lead to the deepest self-abasement before Him. (1)

If, in the present early stage of our inquiry into this subject, we might be permitted to assign a cause for the growing power which this latent, subtle principle is allowed to exert in the soul, we would refer to the believer's constant forgetfulness of the truth, that there is no essential element in divine grace that can secure it from the deepest declension; that, if left to its self-sustaining energy, such are the hostile influences by which it is surrounded, such the severe assaults to which it is exposed, and such the feeble resistance it is capable of exerting, there is not a moment - splendid though its former victories may have been - in which the incipient and secret progress of declension may not have commenced and be going forward in the soul! (1-2)

We often think of faith and love, and their kindred graces, as though they were essentially omnipotent; forgetting that though they undoubtedly are divine in their origin, spiritual in their nature, and sanctifying in their effects, they yet are sustained by no self-supporting power, but by constant communications of life and nourishment from Jesus; that, the moment of their being left to their inherent strength, is the moment of their certain declension and decay. (2)

We say, then, true grace is indestructible grace; it can never die. But it may decay; and to the consideration of this solemn and important subject, the reader's serious attention is now invited. (3)

By a state of incipient declension, we mean that decay of spiritual life and grace in the believer which marks its earliest and more concealed stage. It is latent and hidden, and therefore the least suspected and the more dangerous. The painful process of spiritual disease may be advanced in the soul so secretly, so silently, and so unobservedly, that the subject of it may have lost much ground, may have parted with many graces and much vigor, and may have been beguiled into an alarming state of spiritual barrenness and decay, before even a suspicion of his real condition has been awakened in his bosom. (9)

This decay of grace may be advancing, too, without any marked decline in the spiritual perception of the judgment, as to the beauty and fitness of spiritual truth. The loss of spiritual enjoyment, not of a spiritual perception of the loveliness and harmony of the truth, shall be the symptom that betrays the true condition of the soul. The judgment shall lose none of its light, but the heart much of its fervor; the truths of revelation, especially the doctrines of grace, shall occupy the same prominent position as to their value and beauty, and yet the influence of these truths may be scarcely felt. The Word of God shall be assented to; but as the instrument of sanctification, of abasement, of nourishment, the believer may be an almost utter stranger to it; yes, he must necessarily be so, while this process of secret declension is going forward in his soul. (11-12)

This incipient state of declension may not involve any lowering of the standard of holiness; and yet there shall be no ascending of the heart, no reaching forth of the mind towards a practical conformity to that standard. (12)

When a professing man can proceed with his accustomed religious duties, strictly, regularly, formally, and yet experience no enjoyment of God in them, no filial nearness, no brokenness and tenderness, and no consciousness of sweet return, he may suspect that his soul is in a state of secret and incipient backsliding from God. Satisfying and feeding his soul - if feeding it may be called - with a lifeless form; what stronger symptom needs he of his real state? A healthy, growing state of religion in the soul demands more for its nourishment and support than this. A believer panting for God, hungering and thirsting after righteousness, grace thriving, the heart deeply engaged in spiritual duties, lively, prayerful, humble, and tender, ascending in its frame and desires, - a state marked by these features cannot be tied down to a lifeless, spiritless form of religious duties. (14)

Nothing perhaps more strongly indicates the tone of a believer's spirituality, than the light in which the Scriptures are regarded by him. They may be read, and yet read as any other book, without the deep and solemn conviction that "all scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works (2 Tim 3:16,17)." They may be read without a spiritual relish, without being turned into prayer, without treasuring up in the heart and reducing to daily practice its holy precepts, its precious promises, its sweet consolations, its faithful warnings, its affectionate admonitions, its tender rebukes. (16)

n a word, is Jesus the substance of your life, the source of your sanctification, the one glorious object on which your eye is ever resting, the mark towards which you are ever pressing? Be not offended, reader, if we remark, that a professing man may talk well of Christ, and may do homage to his name, and build up his cause, and promote his kingdom, and yet rest short of having Christ in his heart, the hope of glory. It is not the talking about religion, or ministers, or churches, nor an outward zeal for their prosperity, that either constitutes or indicates a truly spiritual man. And yet how much of this in our day passes current for the life of God in the soul? (18)

But seek him with all your heart, with all your desire, with the whole bent of your soul. Seek him as your chief, your only good. Seek him as that which can supply the absence of all other good, without whom nothing is good. Seek him as that blessing that can turn every bitter cup into sweetness, every dark cloud into brightness, every cross into a mercy; that can bring bread out of the eater, and honey out of the rock. Oh what a portion has that soul that has Jesus for its portion! (30)

But we desire now to show, that for every poor, self-condemned, heart-broken, returning soul, there is a lingering affection in the heart of the Father, a welcome in the blood of Jesus, and therefore every encouragement to arise and come to God.

1. The first direction which we would give in the way of recovery is, acquaint yourself thoroughly with the real state of your soul as before God.
2. The second step is, to discover and bring to light the cause of the soul's declension.
3. The next step in the work of personal revival, is, to take the cause of the soul's declension immediately to the throne of grace, and lay it before the Lord.
4. Essentially connected with the discovery and the confession, there must be the entire mortification and abandonment of the cause of the soul's secret declension.
5. Endeavor to enrich and enlarge your mind with more spiritual apprehensions of the personal glory, love, and fullness of Christ.
6. But that which forms the great secret of all personal revival is yet to be disclosed; we allude to a fresh baptism of the Holy Spirit. This a declining soul needs more than all beside.
7. One word more: Be not surprised if the Lord should place you in circumstances of deep trial, in order to recover you from your soul-declension: the Lord often adapts the peculiarity of the discipline to that of the case.
8. Lastly: Set out afresh for God and heaven, as though you had never started in the way before. (33-53)

True and spiritual mortification of sin is not a surface-work: it consists not merely in pruning the dead tendrils that hang here and there upon the branch; it is not the lopping off of outward sins, and an external observance of spiritual duties; it includes essentially far more than this: it is a laying the axe at the root of sin in the believer; it aims at nothing less than the complete subjection of the principle of sin; and until this is effectually done, there can be no true return of the heart to God. (44)

Take, then, your discovered sin to the Spirit: that Spirit, bringing the cross of Jesus, with a killing, crucifying power, into your soul, giving you such a view of a Savior suffering for sin, as it may be you never had before, will in a moment lay your enemy slain at your feet. (46)

All soul-declension arises from the admission of things into the mind contrary to the nature of indwelling grace. The world, - its pleasures, its vanities, its cares, its varied temptations, - these enter the mind, disguised in the shape often of lawful undertakings and duties, and draw off the mind from God, and the affections from Christ. (47)

But when the mind is pre-occupied by Christ, filled with contemplations of his glory and grace and love, no room is left for the entrance of external allurements: the world is shut out, and the creature is hut out, and the fascinations of sin are shut out; and the soul holds a constant and undisturbed fellowship with God, while it is enabled to maintain a more vigorous resistance to every external attack of the enemy. (47)