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 aire, 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 sinne, 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 [Page 8]quotes from Tertullian) repents with a contradiction, shall be pardon'd with a contradiction; to repent and conti­nue in sin, is repentance with a contra­diction; to be pardon'd 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 reforme, 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 darknesse; 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 shew,

• 1. What it is to remember.
• 2. That to remember doth conduce to recovery.
• [Page 9]3. How remembring 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 minde 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 remembred the words of Jesus, (and that very remembrance ingaged him to repent; For he went out and wept bitterly.) He remembred 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 us'd in Ps. 63.6. I remember thee upon my bed, (and presently addes, 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 minde, but to keep it in minde, 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 [Page 11]it signifies to lay to heart; not only to call to minde, and keep in minde, 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 exprest; 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. Gods owne Testimony.

2. The experience of fallen ones or backsliders themselves.

1. God himselfe, 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 wickednesse, say­ing, What have I done?

As much as if he had said, How comes it to passe? what's the reason? why is it, that no man repented of his wickednesse? 'Tis, saith he, because no man asked himself, What he had done? no man remembred from whence he was fallen; no man did so much as consider his wayes, nor cast an eye back upon his former conversation, No man said, What have I done. This remembring is a reflex act, 'tis a kinde of catechizing the soul, putting queries to a mans heart: Now saith he, there [Page 13]is no man doth this, they call not to mind, nor lay to heart their backsli­dings. They that minde not what they have done, are not like to minde 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 Gods Testimony, you shall have another to second it, (that out of the mouth of two witnesses this word may be establisht) & 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 returne 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 minde from whence she was fallen, ingaged her to return; I will return, for it was better, &c. Go where we will, we shall never speed so well as in walking [Page 14]with God; and if we decline his way, and go out of his pathes, we shall never be at ease till we returne 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, (Marke 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 minde what he once had in his fathers house, when he remembred his for­mer state, and compar'd 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 lesse famous an expe­rience, [Page 15]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 minde whence I came, whither I was going, and where I was: and find­ing that I was not right, but was fallen; I fac'd about, and turned my feet unto thy Testimonies.

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

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

It works upon us these three wayes.

It works

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

1. The remembring 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 returne 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 honour.

Shame hath a very great influence [Page 17]on men, and truly, (as the Proverb saith) Past shame, and past goodnesse.

But if a man retain his modesty, and do not get a brazen fore-head, a whores face, or a brow of brasse, 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 wayes; pray mark it, Then thou shalt remember thy wayes; and what then? Thou shalt be ashamed.

So also, v. 63. That thou mayest re­member, and be confounded, and never open thy mouth any more, 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 wayes, which have not been good, and that with shame. In ver. 60. saith he, I will remebmber my Covenant, and, v. 61. [Page 18] Then shalt thou remember thy wayes.

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. 'Tis the most unreasonable thing in the world to sin against God; and if man be ask'd why he sins? he must for ever speechlesse, that is, silent, not having any reason to give, any thing 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? [Page 19]what occasionhave I given you that you should not love me now as at the first? what reason can you pro­duce for your Apostasie, 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, reasonlesse generation, see the Word of the Lord, gain-say it if you can; have I been a wildernesse unto Israel, or a land of darknesse? 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 dayes? A God, who when they wanted bread, fed them; when they wanted wa­ter, smote the rock, and gave them [Page 20]drink, He was no wildernesse to them in the wildernesse; While they were in a barren land, God was fruitful­nesse 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 wayes, and then finde I had no reason to break the holy, just and good commandments of my God; I can give God no account why I should returne 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 returnes to do his first works.

2. Remembring from whence we are fallen, works upon us by [Page 21]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 iniquitie 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 feare lest threatnings 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 ruine. Now very feare, lest the wrath and damnation which God hath de­nounced against sinners, should fall [Page 22]upon them, and be their portion; very feare (I say) ingages them to re­turne.

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 God-ward; God doth not on­ly make use of a mans modesty, & love, and ingenuity, but he makes use also of that fearfulnesse that is in man: and therefore you shall finde, that Christ himself (surely not for nought) 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 per­swade men; Knowing what a dreadfull thing 'tis to fall into the hands of the living God, we perswade men to remember from whence they are fallen, and to repent.

3. But then thirdly, remembring [Page 23]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 mans in­genuity, that he cannot finde it in his heart to stand it out against such a God

A God of love and kindnesse, 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 mans, 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 [Page 24]me, saith the Lord.

Now what soul can finde 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 heare 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 turne 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 reade 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 [Page 25]eyes (sufficient witnesses) have seen how the Lord had delivered thee into mine hands, and some bade me kil 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 successe thereof, vers. 16. It came to passe, when David had made an end of [Page 26]speaking these wordes, 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) shewed 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 wondred at upon this account) if a man finde 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 Davids life any more; No, but Saul went home. Why now here is the case, the very case, (my beloved) we are all every one 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, [Page 27]and when he hath done, he shewes it us, and then askes 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 finde 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 [Page 28]this very account, in Jer. 3.22. Re­turne, ye backsliding children, saith the Lord, and I will heal your backsliding; What followes 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 shewen you, That remembring or cal­ling to minde 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 every one 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 farre back as Paradise, and to view that innocent state wherein man once stood, and there also to take an account [Page 29] how well it was with man then, when he stood before God, having no clo­thing but his innocency; 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 feare 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 finde (as well as make) us afraid; he would finde us running be­hinde the trees of the garden to shelter our selves, 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 [Page 30]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, marke that; when a man is with Christ, (that I may allude) he is then in Paradise, then truly in happi­nesse. That day wherein Christ comes to a mans 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 passe it by, having given it this touch by the way.

This word preperly relates to us, [Page 31]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 dayes of our youth, when we came in to God in the beginning of our dayes. 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 our selves; we are not as we were, we do not do as we did, it is not with us as in moneths 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 shal shew 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 [Page 32]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 Professours looked more after goodnesse, then after greatnesse; they minded more the beautifying of their soules, 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 Lords people, then to be Lords amongst the people. When others cry, Who will shew us any good, (corne, 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 minde greatnesse more then goodness, & the adorning of thy body more then the beautifying of [Page 33]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 Hebrewes, Abraham, and Jsaac, and Jacob; in the 13th. vers. These all died in faith, not having received the promises; but ha­ving seen them a far off, were perswaded 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 [Page 34]plainly that they seek a Countrey. (Mark) their whole busines was to go home to God; all their travel in this world, was to travel heaven-ward; they make no more use of this earth, but to set their feet on it, and walk on heaven-ward, they declared plain­ly; no Demonstration is more evi­dent, then that Abraham, and Isaac, and Jacob sought a Countrey; that they were not taken up with the things of this world, they sought a countrey.

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 Profes­sours in our dayes, 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 goodnesse more then greatnesse, and communion with [Page 35]God more then enioyment 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, pub­lickly and privately; they will take paines for God, and for their soules, and will not offer unto God that that cost them nought; 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 any thing, 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 thinke Sabbaths long, and when will they be gone, & art thou not fallen? O [Page 36]member from whence thou art falen, do thy first works, pray as in the dayes of old, and hear as in the dayes 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 [Page 37]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 againe; up and be doing, be as industrious (as ever) at hearing, and praying, for it is for your souls. But then,

III. Beleevers 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, unlesse 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 foūd 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 [Page 38]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 drawen neerer 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 aske for humility, and abide proud? to go and aske for heavenly-mindednesse, and abide earthly? What is this? will bare praying argue the souls communion with God? No, but when a soule is cast into the mould of his prayer, and hath enioyed the frame he hath prayed for, then he may say he hath had communion with God; an [...] therfore (I say) return [Page 39]to your first works; never think hearing and praying enough, unlesse 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 streame 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 [Page 40]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 every one 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 faithfull failes from a­mong the children of men; they speak vanitie everyone with his neighbour, 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 stresse upon their words, then upon the wind; they give one as good words as any in the world, and one hugges himselfe to think, O this will come to something, and all these words come to nothing. This was not at first, men made con­science [Page 41]first of speaking, and then of performing; men were shie 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 honourable 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 wil shew you but one instance to [Page 42]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 honourable entertainment, and a more cordial welcome then you gave me. But now (saith he) Where is then the blessednesse 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 (marke 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 Pauls 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 beautifull; 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 [Page 44]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 enemie, though they tel thee the truth; but if it do good to thee, and to save thy soul be a courtesie, make much of them. If God should take away the Candle­stick, or the Candle out of the stick, thou would'st 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. Beleevers at first, upon their first advance heaven-ward, while they put their foot forward to eternal life; O how watchful were they over their hearts, and over their wayes, killing sinne 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 minde, and an inclination to decline from God! So tender were their soules, 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 consci­encious, that they abstained from it, I, and abhorred the very appearances of evil; If a thing did but look like sinne, though it were not a sinne; yet if it did but look like a sinne, O how were they afraid to look at it! how would they stand at a distance from [Page 46]pitch, & touch it not, lest they should be defiled! how shie were they of looking upon the wine, when it was red in the glasse! & 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 tender­nesse, 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 fal think ye? Time was when they were afraid, lest their car­riage should give any body 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 tender­nesse and bleeding of soul at but a touch of sin. Againe,

VII. They were not only watch­full [Page 47]over themselves, fearfull to of­fend, and blessed is that man that so fear­eth alwayes; but they were also watch­full over their brethren, over one an­other, they were their brothers keep­ers; I, and would not in any wayes suffer sin upon their brother: and I must professe, I do not know wherein professors are more fallen then in this. It is true indeed, they watch; but is it not for one anothers haltings? It is true indeed, they will reprove but is it not with reproaches? Saints had wont to go like Shem and Japhet, backward to cover the nakedness of their brothers; and now like wicked Cain, who can fastest discover their brothers nakednesse? and O what a fine thing it is, if they can but find an­other as bad as themselves, as if ano­ther mans sin would justifie them, and free them from condemnation!

Moreover, if these souls in the dayes of old, could not gaine their brothet by exhortation, or counsel, or [Page 48]reproof; why, they would go home, and mourne exceedingly, as Jeremiah saith; If I cannot prevaile, I will go and mourn in secret; and, O, how did their eyes run down with teares, be­cause others did not keep Gods 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 Crosse 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 comitted to their care; O how did they travel in birth for their children, till they were new­borne!, [Page 49]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 every one 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 cal'd 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 lesse 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 [Page 50]darknesse 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 [Page 51]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 Professours, and of them that have attained (in pretention) to more steps then ordinary heaven-ward? But in the nineth 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 faithfull 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 [Page 52]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 discerne 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 con­ceale coales in his bosome? where is this humility and holinesse that should arise from this communion with God? where is the righteousnes, the justice, the upright dealing amongst men that was [Page 35]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 Cynick, 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 aman.

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 finde out a Saint, amongst Profes­sors to finde 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 professe hu­mility, but where is that humility that is pro­fessed? one may find many that professe holi­ness, but where shall one finde the holinesse that is professed? one may finde many that professe heavenly-mindednesse, 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 [Page 54]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 eve­ry bodies fellow, at least every body 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 coine; 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 Sodome, an hell to them to be with Mesek, and to have their habitation in the tents of Kedar; they would not be amongst the crowde, 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 sinne and sinners. You have somewhat in one of Pauls Epistles as an answer to that question, 1 Cor. 5.9. It seems the (poor souls) were very shie 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 [Page 55]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 lesse at Gods Table with that man.

And the same Apostle saith, 2 Cor. 6.14. Why will ye be unequally yoaked? What communion hath light with darness? What fellowship hath Christ with Belial? or righteousnesse 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 shie of thy company, but likest all, as if all were alike, thou art fallen: It may be thou canst please thy self 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 darknesse, nor with the workers of darknesse, 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.