Warning to Backsliders

The first is this,

1. That to remember from whence we are fallen, is a very great help to our recovery; to remember from whence we are fallen, doth very much conduce to our recovery; tis like going into one's native air, when in a consumption: Remember, &c.

2. God doth not only require that we should remember from whence we are fallen, but he also requires that we should repent for falling; Remember, and repent.

3. God doth not only require that we should repent for sin, but he also requires that we should repent from sin, and do the first works. Repentance is to be not only for dead works, but from dead works. To repent without reformation is a contradiction, and whosoever (as one quotes from Tertullian) repents with a contradiction, shall be pardoned with a contradiction; to repent and continue in sin, is repentance with a contradiction; to be pardoned and go to hell, is a pardon with a contradiction; such repentance, such pardon; Do then the first works.

4. If backsliders do not remember, and repent, and reform, their doom will be sad at the coming of Christ. He will come, but to their cost and torment, for he will take away their candlestick, and cast them into outer darkness; Else I will come, &c.

The first of these four is the Proposition which I shall speak unto, viz. That for a people to remember from whence they are fallen, doth very much conduce to their recovery and restauration. In the handling whereof, I shall show,

• 1. What it is to remember.
• 2. That to remember doth conduce to recovery.
• 3. How remembering from whence we are fallen, doth conduce to recovery.

To the first, viz. what it is to remember. The word hath three significations; each and every of which do's very well suite with what is intended in the Text.

1. To remember, is to call to mind that which we had forgotten, which we had let slip out of our memory. And so it's used in Mat. 26.25. When the Cock crew, Peter remembered the words of Jesus, (and that very remembrance engaged him to repent; For he went out and wept bitterly.) He remembered the words of Jesus, that is, he called to mind what Jesus had told him, and he had forgotten, viz. That before the Cock crew he should deny him thrice. So then to call to mind that which we once were, and to look back upon that which we once did, and from which we are now falen, is useful for our recovery & restauration to that state.

2. To remember signifies to meditate upon; Now meditation is a thinking of a thing over and over, again and again; 'tis the fixing and settling of the thoughts upon such or such a subject. So 'tis used in Ps. 63.6. I remember thee upon my bed, (and presently adds, as an explanation of his meaning) and meditate of thee in the night-wathes. So that to remember is not barely to cal a thing to mind, but to keep it in mind, to revolve it over & over. So, Joh. 15.20. Christ charges them to remember those words, viz. That the Disciple is not above his Master. To remember, that is, to think often of, and muse much upon those words. Now thus a settled meditation upon, and keeping in mind the thoughts of what we once were, & what we once did, and what we once had, and from all which we are now fallen, doth very much conduce to the re-instating of us into that condition.

3. There is yet an higher degree of meaning in the word, and that is, as it signifies to lay to heart; not only to call to mind, and keep in mind, but to lay to heart: Remember from whence thou art fallen, that is, lay it to heart, be seriously and tenderly affected with it; for that's the laying of a thing to heart. According to this sense yon have the word u'sd, Isaiah 57.11. Thou hast not remembered, nor laid it to thine heart. And in the Lamentations, chapt. 3. v. 19, 20. 'tis very pathetically and feelingly expressed; Rmembring mine affliction and my misery, the worm-wood and the gall, my soul hath them still in remembrance, and is humbled in me. This is that which our remembrance is to reach unto, viz. to an humbling, to an heart-affecting, yea, to an heart-afflicting, for our being fallen; and thus to remember doth exceedingly conduce to our recovery; and that it doth so, is the second thing which I am to prove.

And this I prove by two irreproveable witnesses.

1. God's own Testimony.

2. The experience of fallen ones or backsliders themselves.

1. God himself, who is truth, speaks the truth and cannot lie, tells us so much in Jerem. 8.5, 6. Why then is this people of Jerusalem slidden back with a perpetual backsliding? they hold fast deceit, they refuse to return. I hearkened and heard, but they spake not aright; no man repented him of his wickedness, saying, What have I done?

As much as if he had said, How comes it to pass? what's the reason? why is it, that no man repented of his wickedness? 'It is, saith he, because no man asked himself, What he had done? no man remembered from whence he was fallen; no man did so much as consider his ways, nor cast an eye back upon his former conversation, No man said, What have I done. This remembering is a reflex act, 'tis a kind of catechizing the soul, putting queries to a man's heart: Now saith he, there is no man doth this, they call not to mind, nor lay to heart their backslidings. They that mind not what they have done, are not like to mind what they should do. The sum of it amounts to this, that if men did but remember from whence they were fallen, 'twere scarce possible, but they should repent, return and do their first works.

2. Besides God's Testimony, you shall have another to second it, (that out of the mouth of two witnesses this word may be established) & that is, the experience of backsliders or fallen ones. That in Hos. 2.7. is a pregnant instance: Then shall she say, I will go and return to my first husband; Why so? ask you, why? there is good reason for it; For then it was better with me then now.

Here you see, that calling to mind from whence she was fallen, engaged her to return; I will return, for it was better, &c. Go where we will, we shall never speed so well as in walking with God; and if we decline his way, and go out of his paths, we shall never be at ease till we return again.

It will never be so well as it was at first, till we come to our first Husband; It was better then, then now.

Another experience as evidential as the former, you have from the Prodigal, Luk. 15. who, saith the text, When he came to himself, (Mark that, when he came to himself, the man was not himself before; sin besots men, it darkens and dulls their understandings, that a man is not a man, but is beside himself) But when he came to himself, he quickly went from himself unto his father; when he called to mind what he once had in his fathers house, when he remembered his former state, and compared his past with his present condition, now, saith he, I will arise and go to my father; when he remembered from whence he was fallen, he repented, &c.

A third, and no less famous an experience, you have of this in Psal. 119.59. I bethought me, saith he, of my ways, and turned my feet unto thy Testimonies: He speaks the language of a man that had been wandering, that had gone out of his way, and turned aside to by-paths; but at last is at a stand, & makes an halt, and then bethought himself: I began, saith he, to call to mind whence I came, whither I was going, and where I was: and finding that I was not right, but was fallen; I faced about, and turned my feet unto thy Testimonies.

Thus you see the truth clearly evinced, That remembering from whence we are fallen, doth very much conduce to our recovery.

The third thing which I have to do, is to show you how remembering from whence we are fallen, doth help us to return, what kind of influence it hath upon our hearts; or what are the things which it makes use of to engage us to return.

It works upon us these three ways.

It works

• 1. By way of shame.
• 2. By way of fear.
• 3. By way of ingenuity.

1. The remembering from whence we are fallen, works upon us by making use of that shame and shame fac'dnesse which is in man. Man (if not hardened by sin) is a modest creature, and will blush at a fault when he sees it; Now when he comes to remember what he once was, and now is not; and what he once did, and now doth not; what he once enjoyed, and is now deprived thereof; the man is ashamed, and bethinks himself to return for very shame.

You know when a man hath had the name and fame of a valiant man, and shall now be reputed, and reported a coward, he will need no other spur then shame for the quickening of him, to approve himself a man that may recover his first honor.

Shame hath a very great influence on men, and truly, (as the Proverb saith) Past shame, and past goodness.

But if a man retain his modesty, and do not get a brazen fore-head, a whores face, or a brow of brass, there's more then hopes of his recovery, whenever he remembers from whence he is fallen.

This needs no clearing, 'tis so clear; yet take a proof of it from Ezek. 16. towards the latter end, v. 61. Then thou shalt remember thy ways; pray mark it, Then thou shalt remember thy ways; and what then? Thou shalt be ashamed.

So also, v. 63. That thou mayest remember, and be confounded, and never open thy mouth anymore, because of thy shame, when I am pacified towards thee: Mark it, shame even after I am pacified; shame after reconciliation; after God remembers his Covenant, it will become us to remember our ways, which have not been good, and that with shame. In ver. 60. saith he, I will remebmber my Covenant, and, v. 61. Then shalt thou remember thy ways.

Now the shame ariseth upon this account, that a man should fall from that duty, that love and service from which he hath no reason, nor shadow, nor pretence of reason to fall. 'It is the most unreasonable thing in the world to sin against God; and if man be asked why he sins? he must forever speechless, that is, silent, not having any reason to give, anything to say, why he should depart from God.

Thus God disputes it with backsliding Israel, Jer. 2. Thus saith the Lord, What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity? As if God had said, What evil have I done? as Christ said, For which of my good works do you stone me? what have you to lay to my charge? what occasionhave I given you that you should not love me now as at the first? what reason can you produce for your Apostasy, and for your falling from your first love? am not I as lovely as ever, and as loving as ever? for so God reasons with them in the latter end of that Chapter: O generation, O vile, foolish, reasonless generation, see the Word of the Lord, gain-say it if you can; have I been a wilderness unto Israel, or a land of darkness? If so, you have some occasion to revolt and turn away backward; but if not, wherefore then say my people, what reason have my people to say, We will come no more to thee? Oh! what a shameful thing (saith God) is this, that a people should go from a God that never did them hurt, but good all their days? A God, who when they wanted bread, fed them; when they wanted water, smote the rock, and gave them drink, He was no wilderness to them in the wilderness; While they were in a barren land, God was fruitfulness to them, he rained Manna from Heaven, and fed them with Angels food, and gave them Honey out of the rock, &c.

Now after this expostulation, when a man reflecting upon himself, shall look back upon, and read over his ways, and then find I had no reason to break the holy, just and good commandments of my God; I can give God no account why I should return to folly, why I should walk after vanity, lying vanities, why I should forsake my first love; What follows hereupon, but shame and blushing? so that for very shame, the man repents and returns to do his first works.

2. Remembering from whence we are fallen, works upon us by way of fear. There is in man a fear when he hath committed evil; fear falls upon him, and the man is afraid, lest the iniquity of his heels should overtake him. You know, that no sooner had Adam sinned, but the man was afraid, and hid himself for fear. No sooner had Cain sinned, but Cain was afraid, and presently his countenance fell. When men fall, their countenance and their courage falls. When once men remember from whence they are fallen, they fear lest threatenings should take hold of them, and are afraid lest God should reward them according to their iniquities.

God shakes his rod over backsliders, and threatens them, that if they do not come to him, he will come, &c. If they come not to him for their safety, he will come to them for their ruin. Now very fear, lest the wrath and damnation which God hath denounced against sinners, should fall upon them, and be their portion; very fear (I say) engages them to return.

And my beloved, God doth allow in us this principle of fear; none of the faculties or affections of man are extinguished, but all made use of in working man Godward; God doth not only make use of a man's modesty, & love, and ingenuity, but he makes use also of that fearfulness that is in man: and therefore you shall find, that Christ himself ( surely not for naught ) gives this rule to his own Disciples: Fear not him that can kill only the body, but fear him that can take soul and body and throw them into hell, I say unto you, Fear him. And as the Apostle saith, so may I, Knowing the terror of the Lord, we persuade men; Knowing what a dreadful thing 'tis to fall into the hands of the living God, we persuade men to remember from whence they are fallen, and to repent.

3. But then thirdly, remembering from whence we are fallen, works upon our ingenuity too. Man is a very docible and teachable creature, and is exceedingly wrought upon by courtesies and kindnesses; Now when a soul sees, that God doth not only threaten him, in case he do nor come in, that he shall be damned; but also promises him in case he do come in, that he shall be welcome, that he shall be saved; this so works upon man's ingenuity, that he cannot find it in his heart to stand it out against such a God

A God of love and kindness, who promises all the entertainment that love can make for poor souls; and, Oh Lord, how sweet will that be!

God deals not with man after the manner of men, Jer. 3.1. They say, (saith God) If a man put away his wife, and she go from him, and become another man's, shall she return again? No, say they, by no means; But I say. Thou, and though thou hast plaid the harlot with many lovers, yet come, and welcome to me, saith the Lord.

Now what soul can find in its heart, when God saith, Come, and I will pardon all thy backslidings, I will forgive all thine iniquities, I will entertain thee, and remember thy sin no more, thou shalt never hear of it again, I will never upbraid thee with falling from thy first love, if thou wilt return and make thine abode with me: What soul, I say, can look God in the face, and turn his back upon that face, that lovely and smiling, lovelooking face? Who can do it?

I remember a very notable instance of this ingenuity in Saul towards David; it's a place worth your turning to it, to read and observe it, 1 Sam. 24. You know that David had an advantage against Saul, and could have cut off his head, but David cuts off only the lap of his garment, to let Saul know that he could (for it was in his power to) have done more; Now said David, Behold, this day thine eyes (sufficient witnesses) have seen how the Lord had delivered thee into mine hands, and some bade me kill thee (would I have observed the opportunity of providence, or attended to counsel, I had slain thee,) but mine eye spared thee, (whose eye spared not me,) and I said, I will not put forth mine hand against my Lord, (though my Lord hath put forth his hand against me.) Moreover, my Father, (if thou doubt it) see, yea, see the skirt of thy Robe in my hand, for in that I cut off the skirt of thy Robe, and killed thee not; know thou and see, (for 'tis undeniably true) that there is no transgression in my hand, that I have not sinned, (as 'tis charged upon me, as if I sought not only the Crown, but the Kings life, that I might have his head, and then the Crown,) and if not, Why, Oh why huntest thou my soul i.e. my life, to take it? Here is DAVIDS plea. Let us now see the issue and success thereof, verse. 16. It came to pass, when David had made an end of speaking these words, that Saul (melting and weeping) said, Is this thy voice, my son (Oh my son) David, and Saul lift up his voice and wept, and he said (yea, and had cause to say) to David, Thou art more righteous then I: (and he proves it clearly thus,) For thou hast rewarded me good, whereas I rewarded thee evil, and thou hast (demonstratively) shown this day, that thou hast dealt well with me; for as much as when the Lord had delivered me into thine hand, thou didst not kill me; (which he wondered at upon this account) if a man find his enemy, will he let him go well a way? Oh no, and at last, saith the Text, Saul went home; Saul scorned to be so base to hunt after David's life anymore; No, but Saul went home. Why now here is the case, the very case, (my beloved) we are all everyone of us a backslidden man, that's fallen into the hands of God; He might have cut off our heads, but (Oh mercy!) he only cuts off the skirt of our garments, and when he hath done, he shows it us, and then asks us, Oh ye sinners, ye sinners, how can yeo hunt after my Glory? how can ye hunt after my Name? how can ye break my holy Commandments? with what face dare ye do these things?

Now I say, very ingenuity makes the soul to cry out as Saul did, Is this thy voice, O my God? is this thy voice? have I ( alas, I have ) done wicedly, I will do so no more; I will go home, LORD, I will go home. I will hunt after thy Name, and thy Glory no more; for thou ( Oh love! ) though thou didst find me thine enemy, yet didst thou let me go well away. Oh, saith Ingenuity, shall I now be an enemy to the God, that hath been a friend to me? God forbid. Ah no, I will go home.

Take but one instance of this overcoming consideration, wherein you shall see backsliders returning upon this very account, in Jer. 3.22. Return, ye backsliding children, saith the Lord, and I will heal your backsliding; What follows hereupon? Behold, we come unto thee, Oh Lord, our God. What Ingenuity (if any left) can stand it out against such sweet invitations? such not only alluring, but securing promises? surely none. Behold, we come!

Thus much, or thus little may suffice concerning the Doctrinal part, to have shown you, That remembering or calling to mind from whence we are fallen, doth very much conduce to our recovery, and how it doth it by working upon our Modesty, Fear and Ingenuity. What remains now?

But to beseech everyone to remember whence ye are fallen, for we are all fallen short of the glory of God. And here we might take an occasion to look as far back as Paradise, and to view that innocent state wherein man once stood, and there also to take an account how well it was with man then, when he stood before God, having no clothing but his innocence; and therefore needed not to be ashamed though naked; no sin, no shame.

Certainly, my beloved, it is not with us, alas, it is not with us, our blushing tells us that it is not with us, as when we came out of the hands of God; Our fear also tells us, that it is not with us, as when God made us; if God should come to us, as he did to Adam, and say, Adam, where art thou? where art thou, O man? I am afraid, that he would find ( as well as make ) us afraid; he would find us running behind the trees of the garden to shelter ourselves, and say, I heard thy voice, and was afraid.

Now I say, let us call to mind from whence we are fallen, for we are all Renegadoes, we are all degenerated, we are all slidden back, & fallen down into a lumpish, earthly condition; Oh let us look back again to Paradise, and let our eyes affect our hearts, that we may be re-instated, yea, into a better Paradise even into the second Adam, the Lord Christ from heaven, heavenly; There's no way to Paradise but by Christ, This day shalt thou be with me in Paradise; Be with me, mark that; when a man is with Christ, ( that I may allude ) he is then in Paradise, then truly in happiness. That day wherein Christ comes to a man's houso, salvation comes to a man; and that day that a man comes to Christ, he comes to salvation.

Oh, let us long to be dissolved in this sense, to die to our sins, that we may be with Christ; that we again enjoy that old acquaintance which man had with God before he sinned, before shame, and before fear seized upon our hearts.

But seeing this is not the direct meaning, import, or scope of this place, I shall pass it by, having given it this touch by the way.

This word preperly relates to us, as we have pretended to look heavenward again, by having an eye to Christ, making a profession of the Name and fear of God: and that which it calls upon us for, is to consider whether it be with us as at first, whether it be with us as in the days of our youth, when we came in to God in the beginning of our days. Let us look back a little, and remember from whence we are fallen; for I am afraid, it will be made appear that we are fallen, not only short of God, ( for that we are at best ) but short of ourselves; we are not as we were, we do not do as we did, it is not with us as in months past.

Now that you may know whether and wherein you are fallen, and so remember it as to repent, and do the first works; I shall show you what Christians are at their first coming in, and conversion to God; I shall draw the picture of their life, though not to the life, and set before you some of their frames and works at first. There are ten things which I shall commend to your consideration, with my prayer to God, that they may conduce to recovery.

The first thing is this,

First, That at the first Professors looked more after goodness, then after greatness; they minded more the beautifying of their souls, then the ••• orning of their bodies; they minded more eternity and the things thereof, then they did time and the things thereof; they cared more to be the Lord's people, then to be Lord's amongst the people. When others cry, Who will show us any good, (corn, and wine, and o • le,) their cry is, Lord lift up upon us the light of thy countenance; Let us enjoy our God, take the world who will. This, I believe, some of you know was once your heart; well then, if now thou mind greatness more then goodness, & the adorning of thy body more then the beautifying of thy soul, and the things of this world more then the things of eternity and eternal life, thou art fallen. O remember from whence thou art fallen. Souls had wont to be so taken up with the longing after communion with God, that they were scarce at leisure to bestow their looks upon the worlds vanity; If thou now be at leisure to bestow thine heart, thou art fallen; O remember then from whence thou art fallen.

It is a very glorious frame that is mentioned concerning our forefathers, in the 11th. of the Hebrews, Abraham, and Jsaac, and Jacob; in the 13th. verse. These all died in faith, not having received the promises; but having seen them a far off, were persuaded of them, and embraced them, (to embrace a promise at a thousand years distance, two thousand years distance that is noble faith;) and confessed that they were strangers and pilgrims on the earth; for they that say such things, declare plainly that they seek a Country. (Mark) their whole business was to go home to God; all their travel in this world, was to travel heavenward; they make no more use of this earth, but to set their feet on it, and walk on heavenward, they declared plainly; no Demonstration is more evident, then that Abraham, and Isaac, and Jacob sought a Country; that they were not taken up with the things of this world, they sought a country.

Now (my beloved) if we are come to this, that we declare plainly, that we sit down and build our houses, & our Palaces, and out Cities, as if this were to be our rest are we not fallen? Surely if Abraham, and Isaac, and Jacob were alive, they would blush to see Professors in our days, that Pilgrims should take up their abode on earth; Well then, Remember from whence thou art fallen, and go to thy old wont again; look after goodness more then greatness, and communion with God more then enjoyment of the world. But then in the second place,

II. At the first, when Believers come in to Jesus Christ, they are very industrious in all holy duties, publicly and privately; they will take pains for God, and for their souls, and will not offer unto God that that cost them naught; They will rise early, and go to bed late, I, and eat the bread of carefulness; The doing of their fathers will, for that is their meat and their drink; and certainly if it be not thus now, thou art fallen; if thou put off God with anything, nay, ( may I not fear put off God) with nothing, art thou not fallen?

Thou hadst wont to have been much in prayer, and much at hearing; if now thou art but little at prayer, & little at hearing; art thou not fallen? They had wont to long for Sabbaths, and, O when will they come? and now they think Sabbaths long, and when will they be gone, & art thou not fallen? O member from whence thou art falen, do thy first works, pray as in the days of old, and hear as in the days of old, with an appetite.

Many a time some of your souls know that you could leave the world to follow prayer and hearing; and now do not your souls tell you to your face, you can leave prayer and hearing for the world? and is not this a fall? I, and the fall is great. O remember from whence thou art fallen, and do thy first works, to thy old industry again.

My beloved, it is a great mistake to think that duties are drudgeries; if people abound in duty, they are afraid lest they should come under a Covenant of Works: why (my beloved) I tell you, that under the Gospel you must work for your living, Work out your salvation with fear and trembling; I say it again, under the Gospel you must work for your living; He that will not labout (in this sense) he shall never eat; I am afraid that many under pretence of fearing a Covenant of Works, have thrown away the Works of the Covenant. O remember from whence ye are fallen, and to your first works again; up and be doing, be as industrious (as ever) at hearing, and praying, for it is for your souls. But then,

III. Believers and professors at first, when they began to be Saints, though they prayed, much and heard much, they thought it all but little yea, all nothing, unless they enjoyed God in all these; if they at any time came to the wells, and found no waters, they have gone away shamed; if they had come to her, come to prayers, and have not enjoyed God, have not found their hearts wrought upon, to be made the more humble & the more holy by it; they have gone sighing away, & with groans they have departed from the very Throne of Grace; well then, but if now thou canst be contented with bare hearing, though thou be never the better for it, and with bare praying, though never the better for it; I tell thee thou art falen, O remember from whenoe thou art fallen, and to thy first works again.

Never think that the work is done till thou be drawn nearer to God by it, (as the Apostle saith) so order it, that all your meetings may be for the better, and not for the worse.

Now when are our meetings for the better, but when we are the better for our meetings? What is it to draw near to God in prayer, if we be not drawn nearer to God by prayer? What is it to go and ask for humility, and abide proud? to go and ask for heavenly-mindedness, and abide earthly? What is this? will bare praying argue the souls communion with God? No, but when a soul is cast into the mould of his prayer, and hath enjoyed the frame he hath prayed for, then he may say he hath had communion with God; an • therefore (I say) return to your first works; never think hearing and praying enough, unless you have your God in, and the work of God upon your hearts. But then,

IV. Christians primitive, (let me call them primitive Christians) at their first coming in to God, all their expresions to God and man are genuine natural, without Art, ceremony or complement; they deal down-right, plainly and honestly with God and man; their prayers to God, they are not a heap of words, but a stream of affection; they are not a multitude of expressions, but breathings and longings of soul after God; their heart first speaks their words, and then their words speak their hearts to God, they feel what they do; I, but now, if thy expressions to God be matter of Art, and matter of complement; if thou put God off with a parcel of good language, thou art fallen.

Time was when thy heart spake first, if now thy tongue run before thy heart, thou art fallen. O remember to do thy first works again.

And as to men their expressions were as honest, and as cordial, and as sincere as to God; they spake what they meant, and they meant what they spake; they did not speak everyone to his neighbor, with a heart and a heart. I am afraid we have too sad a cause to make complaint with the Prophet in the 12th. Psal. Help, Lord, the godly man ceaseth, the faithful fails from among the children of men; they speak vanity everyone with his neighbor, with flattering lips, and with a double tongue do they speak: a heart & a heart, that is, they so speak, that a man doth not know them when they speak: A man can lay no more stress upon their words, then upon the wind; they give one as good words as any in the world, and one hugs himself to think, O this will come to something, and all these words come to nothing. This was not at first, men made conscience first of speaking, and then of performing; men were shy of promising, but if they promised, they were so honest as to keep their words, though they lost by it, though it were to their hurt, though it were to their prejudice; if it be not so now, thou art fallen; O remember then (I may say) thy first words in this sense, and let thy words and thy expressions be genuine and natural, the very breathings of thy heart; do not complement with God or man. But then in the fifth place, (for I will dispatch all I can.)

V. Believers, or Christians, or Saints (call them what you will) at their first coming in, they have a very high and honorable esteem of them that bring them in; their hearts are knit to them, who knit their hearts to God; they are almost married to them, that married them to Christ; they love them so dearly, so cordially.

I will show you but one instance to speak for all the rest. In Galatians. 4. It pleased God to make use of Paul to convert the Galatians, to bring them home to Jesus Christ; now saith he in the fifteenth Verse, When my temptation was in my flesh, you despised not, nor rejected, but received me as an Angel of God, yea, as Christ Jesus: If Christ himself had come in person, you could not have given him more honorable entertainment, and a more cordial welcome then you gave me. But now (saith he) Where is then the blessedness you spake of before? for I bear you record, that if it had been possible you would have plucked out your own eyes to have given them to me Surely they were dear indeed, that were dearer then ones own eyes; and yet (mark but the next Verse,) Am I become your enomy, because I tell you the truth? They that once, at first would have pulled out their eyes for Paul, would at last have pulled out Paul's eyes, and were they not fallen think you?

Time was, when beautiful were the feet of them that brought the glad tidings of peace; not only beautiful were the glad tidings of peace which they brought, but they that brought them were beautiful; that is, they were welcome; why now, with what face canst thou say, the tidings of peace which they brought are lovely, but they that brought them are loathsome? with what face canst thou say it? I am always afraid that that which is brought, is never welcome, when they that bring it are not welcome.

(My beloved) time was (to my knowledge) time hath been, when a godly Minister that God hath made use of to convert a soul, Ohow dear was he? and how near was he lodged to the hearts of such Persons! but ah, but now, not a good look, nor a good word for them that did them no wrong but this, to bring them in to Christ; pardon them this wrong. What saith Paul, Am I become your enemy, because I tell you the truth? O forgive me this wrong. I seek to save you, & you seek to undo me; pardon me that wrong.

(My beloved) I durst ask many a soul, whether if ever they knew Jesus Christ indeed and in truth, God did not use some or other Minister of the Gospel to bring them in? I say generally; if so, why then should not that be as desirable to bring thee up that was desirable when it brought thee in? Is it an injury to help thee heavenward? doth it do thee any wrong to save thy soul? if so, be their enemy, though they tell thee the truth; but if it do good to thee, and to save thy soul be a courtesy, make much of them. If God should take away the Candlestick, or the Candle out of the stick, thou wouldest wish for it again; but if any be otherwise minded, let me tell them, they are fallen; and let me beseech them to remember from whence they are fallen, and to repent, and do their first works. But in the sixth place,

VI. Believers at first, upon their first advance heavenward, while they put their foot forward to eternal life; O how watchful were they over their hearts, and over their ways, killing sin in the very first motions of it!

I dare say, that a thought of being proud, a thought of being covetous, a thought of sinning hath pierced their souls as a sword; and O how have they gone mourning all that day long, wherein they have found an earthly mind, and an inclination to decline from God! So tender were their souls, that if Satan did but offer a temptation, their very hearts rise, I, and in their might they rise up against it, and were so truly conscientious, that they abstained from it, I, and abhorred the very appearances of evil; If a thing did but look like sin, though it were not a sin; yet if it did but look like a sin, O how were they afraid to look at it! how would they stand at a distance from pitch, & touch it not, lest they should be defiled! how shy were they of looking upon the wine, when it was red in the glass! & if a garment were but sported with the flesh, O at what a distance would they stand!

Now (My beloved) if it be not so, you are fallen; if you have lost this tenderness, and lost this conscienciousnesse; and can now make bold, not only with the appearances of evil, but with appearing evil, & apparent evils, are you not fallen? Time was when you were afraid to look like a proud person, what now to be a proud person, is it not to fall think ye? Time was when they were afraid, lest their carriage should give anybody to think they were wanton; I, but now to carry it like wantons, is it not to fall? My beloved, I beseech you, remember your first works, that good tenderness and bleeding of soul at but a touch of sin. Again,

VII. They were not only watchful over themselves, fearful to offend, and blessed is that man that so feareth always; but they were also watchful over their brethren, over one another, they were their brothers keepers; I, and would not in any ways suffer sin upon their brother: and I must profess, I do not know wherein professors are more fallen then in this. It is true indeed, they watch; but is it not for one another's haltings? It is true indeed, they will reprove but is it not with reproaches? Saints had wont to go like Shem and Japheth, backward to cover the nakedness of their brothers; and now like wicked Cain, who can fastest discover their brothers nakedness? and O what a fine thing it is, if they can but find another as bad as themselves, as if another man's sin would justify them, and free them from condemnation!

Moreover, if these souls in the days of old, could not gain their brothet by exhortation, or counsel, or reproof; why, they would go home, and mourn exceedingly, as Jeremiah saith; If I cannot prevail, I will go and mourn in secret; and, O, how did their eyes run down with tears, because others did not keep God's Laws! but alas! now, that that Paul would have told the world of weeping, men tell the world of laughing; and that is that there are men, whose god is their belly, who are enemies to the Cross of Christ; O remember from whence ye are fallen, and do your first works: Leave reproaches, but use repoofs; and instead of watching for haltings, be sure to watch to keep from halting. (But to make hast) in the 8th. place,

VIII. There was this remarkable (and I beseech you observe it) in all primitive Professors, and all young beginners, (as I may call them) they took a special care of all their Families, and Relations committed to their care; O how did they travel in birth for their children, till they were newborne!, and travel again till Christ were formed in them; O! how would they beseech the Lord, that their servants might serve God? what care there was to make everyone in the Family a Saint, a holy wife, a holy child, & a holy servant, to have a Church in a house?

You know, GOD called Abraham his frind, why? I know, he will teach his children after him, & saith Joshua, As for my part, do you what you think good, but I & my house we will serve the Lord. O, what care there was among the old Professors, the old Puritans (you called them) to bring up their children in the fear of God, and to look to it, that a vile person should not be let into, much less abide in their house, if they could help it? But now (My beloved) is it not the sad complaint that is (and is to be) made, no children more neglected then Professors children, no servants more neglected then Professors servants? O that this should be spoken in these days where there is more light in words, but (it seems) more darkness in deeds; O remember from whence you are fallen!

To your old Family-work again, O set up Family-duties again lif ever you mean to have good Families, up with Familyduties again; if ever you mean to have good Relations, pray more with them, & pray more for them; if ever you mean to have good children, O give them up to God, and teach them the fear of the Lord, train them up in his paths betimes. Little would one have thought that ever it should have been a question among Christians, whether one should teach children the fear of the Lord; whether one should teach a child the trade of his way, when he is young, that when he is old he may not depart from it?

I remember that it was the saying of a Heathen, being asked, what things we were to teach children to know? We must (said he) teach them to know that when they are young, that they must do when they are old: that was his answer. We were best call him a Christian, and call Christians Heathens, for by their practice both may be said. Is it not a shame that it should be said, no children so rude, so vile, so abusing the Name of God, as them that will be (forsooth) the most eminent Professors, and of them that have attained (in pretention) to more steps then ordinary heavenward? But in the ninth place,

IX. Saints at their first coming in to God in the beginning of their days they were visible Saints, he that did run might read an alteration. Alas! the Saints are grown invisible, and are they not fallen? Tertullian tells us that Christians were known by the amendment of their lives; no man so meek as the Christian, no man so holy as the Christian, so just, so upright, so faithful as the Christian; they were known all the world over by being the best men, they were visible Saints; a man might have tead the image of JESUS CHRIST in them, and the verteus of their Master were limned over; The lived the word of life in the works of their lives.

But now Saints (I say) are grown invisible, and are they not fallen? Truly there are scarce any outward words or works almost to be found, by which one can discern a Saint from a sinner in our age; It was otherwise once, but we are fallen. They will tell you, O what sweet enjoyments they have within! it may well be within, for none can see it without; Christ tells us, By their fruits (saith he) you shall know them; And, Hereby, shall all men know that ye are my Disciples, if ye keep my Commandments. O we can talk of ravishments within, and O what a place of Scripture was set home upon my heart at such a time! and O how God ravished me upon such a day! O but can ointment be hid? can a man conceal coals in his bosom? where is this humility and holiness that should arise from this communion with God? where is the righteousness, the justice, the upright dealing amongst men that was wont to be visible amongst the Saints? O that in a visible worldt he Saints should be invisible!

It is storied of a Philosopher (if I mistake not) the Cynic, Diogenes, that he went with a Lanthorn and candle at high noon into the Market-place; the people asked him what he meant to do? I am going to find out a man (saith he:) A man (say they?) here is a multitude of men, here are store of men in the Market; O (saith he) I would find out a man, one that acts like a man, and lives like a man.

Truly, one might go (would God there were no cause to say it,) through Congregations, & through such meeting places as these are, with a lanthorn and candle amongst the Saints to find out a Saint, amongst Professors to find out a Professor.

You will say, here are store: I, here are Professors, but where is that that is professed? A man may find many that profess humility, but where is that humility that is professed? one may find many that profess holiness, but where shall one find the holiness that is professed? one may find many that profess heavenly-mindedness, but where shall one find the heavenly-mindedness that is professed? As he said, Give me that tells me the man is a man: so, give me that too that tells me a Saint is a Saint; give me that that makes a Saint visible, a visible Saint for my Religion. In the last place,

X. Saints at the first coming in to Jesus Christ, were very choice of their company, and of their communion; they were not everybody's fellow, at least everybody was not theirs. Saith Paul, I am crucified to this world, I and the world is crucified to me; I am even with it, (saith he) I pay it in its own coin; the meaning of it is this, the world thinks not the Saints worthy of their company, and the Saints think not the world worthy of theirs. At first they were very choice of their society, 'twas a vexation to their soul to live in Sodom, an hell to them to be with Mesek, and to have their habitation in the tents of Kedar; they would not be amongst the crowd, nor go with a multitude to do evil.

They were in very truth Separatists, that is, men that did withdraw from sin and sinners; I mean no faction, not this, nor that; but (I say) they were truly Separatists, men that separated from sin and sinners. You have somewhat in one of Paul's Epistles as an answer to that question, 1 Cor. 5.9. It seems the (poor souls) were very shy of their company, what company they kept; and therefore saith he, I write to you not to keep company with Fornicators, yet not with the Fornicators of this world, for then ye must go out of the world; the world is so full of them, that you will scarce buy or sell, but you will meet with a drunkard, swearer, fornicator, or one sinner or other; But (saith he) if there be any man that is called a brother, any man that professeth the Name of God, and the fear of God, and this man be a fornicator, or this man be covetous, or this man be so and so; I would not have you eat with that man, no, I would not have you so much as sit at his table, much less at God's Table with that man.

And the same Apostle saith, 2 Cor. 6.14. Why will ye be unequally yoked? What communion hath light with darness? What fellowship hath Christ with Belial? or righteousness with unrighteousness? To see a Saint & a sinner keep company, were to see the living & the dead keep house together, and you know what sweet work there is like to be; Why now, if thou be no more shy of thy company, but likest all, as if all were alike, thou art fallen: It may be thou canst please thyself as well in a fornicators company, or in a drunkards company, or in an earth-worms company, or in a jesters company, as thou canst in the company of a Saint, or in the company of a dear child of God: I tell thee, if so, thou art fallen; O remember from whence thou art fallen, and do thy first works.

Be choice, (saith he) have no fellowship with the unfruitful works of darkness, nor with the workers of darkness, but reprove them rather; how? by with-drawing from them, by having no more fellowship with them; For Saints to be intimate with sinners, is to intimate that they are sinners; and therefore I beseech you, that you will please to remember from whence you are fallen, and let us so remember as to repent; Let it grieve our hearts that we have grieved our God, and let us love him the more, for that we have loved him so little; let us now make strait steps to our feet, and be double diligent; and as it is said of another of the Churches, let our works be more, I, and better at last then at first. O that as we grow in days, we may grow in grace, and abound in the work of the Lord!

Thus (my beloved) let us remember and repent, and do our first works; and then, when Jesus Christ comes we shall not need to fear the removing of Candlesticks, but the lighting up of joy and peace to our souls; I, and he will say unto us, Come, ye blessed of my Father, inherit the Kingdom prepared for you.

So much (and no more) for this time.