DIRECTIONS FOR DECLINING OR BACKSLIDING CHRISTIANS: AND ABOUT
PERSEVERANCE.
THE case of backsliders is so terrible, and yet the mistakes of many
christians so common in thinking unjustly that they are backsliders,
that this subject must be handled with the greater care. And when I
have first given some directions for the cure, I shall next give some
to others for prevention, of so sad a state.
_Direct._ I. Understand well wherein backsliding doth consist,
the sorts, and the degrees of it, that so you may the more certainly
and exactly discern, whether it be indeed your case, or not. To this
end, I shall here open to you, I. The several sorts of backsliders.
II. The several steps or degrees of backsliding. III. The signs of it.
I. There are in general three sorts of backsliders. 1. Such as decline
from the truth by the error of their understanding. 2. Such as turn
from the goodness of God and holiness, by the corruption of their will
and affections. 3. Such as turn from the obedience of God, and an
upright conversation, by the sinfulness of their lives.
The first sort containeth in it, 1. Such as decline to infidelity from
faith; and doubt of the truth of the word of God. 2. Such as decline
only to error, about the meaning of the Scriptures, though they doubt
not of the truth of them. This corrupted judgment will presently
corrupt both heart and life.
The second sort (backsliders in heart) containeth, 1. Such as only
lose their affections to good; their complacency and desire; and lose
their averseness and zeal against sin. 2. And such as lose the very
resolution of the will also, and grow unresolved what to do, if not
resolved to do evil, and to omit that which is good.
The third sort (backsliders in life) comprehendeth, 1. Those that fall
from duty, towards God or man. 2. And those that fall into positive
sins, and turn to sensuality, in voluptuousness, worldliness, or
pride.
II. 1. Backsliders in judgment, do sometimes fall by slow degrees, and
sometimes suddenly at once. Those that fall by degrees, do some of
them begin in the failing of the understanding; but most of them begin
at the failing or falseness of the heart, and the corrupted will
corrupteth the understanding.
[Sidenote: The method of falling into heresy or sects.]
I. Those that fall by degrees through the failing of the
understanding, are those simple souls that never were well grounded in
the truth: and some of them reason themselves into error or unbelief;
and others of them (which is most usual) are led into it by the
cunning and diligence of seducers. And for the degrees, they grow
first to doubt of some arguments which formerly seemed valid to them;
and then they doubt of the truth itself; or else they hear some
argument from a seducer, which, through their own weakness, they are
unable to answer; and then they yield to it, as thinking that it is
right, because they see not what is to be said against it, and know
not what others know to the contrary, nor how easily another can
confute it. And when once they are brought into a suspicion of one
point, which they formerly held, they quickly suspect all the rest;
grow into a suspicion and disaffection to the persons whom they did
before most highly value. And then they grow into a high esteem of the
persons and party that seduced them; and think that they that are
wiser in one thing, are wiser in the rest: and so are prepared to
receive all the errors which follow that one, which they first
received. And next they embody with the sect that seduced them; and
separate from the sober, united part of the church: and so they grow
to a zealous importunity for the increase of their party, and to lose
their charity to those that are against their way; and to corrupt
their morals, in thinking all dishonesty lawful, which seemeth
necessary to promote the interest of their sect, which they think is
the interest of the truth and of God. And at last, it is like they
will grow weary of that sect, and hearken to another, and another;
till in the end, they come to one of these periods; either to settle
in popery, as the easiest religion; and being taken with their
pretence of antiquity, stability, unity, and universality; or else to
turn to atheism or infidelity, and take all religion for a mere
deceit; or else if (they retained an honest heart in their former
wanderings) God showeth them their folly, and bringeth them back to
unity and charity, and maketh them see the vanity of those reasonings
which before seduced them, and which once they thought were some
spiritual, celestial light. This is the common course of error; when
the understanding is the most notable cause. But sometimes a deceiver
prevaileth with them on a sudden, by such false appearances of truth
which they are unable to confute. But still an ill-prepared,
unfurnished mind is the chiefest cause.
(2.) But those whose judgments are conquered by the perverse
inclination of their wills, are usually carnal, worldly hypocrites,
who never conquered the fleshly mind and interest, nor overcame the
world, nor ever were acquainted with the heavenly nature and life, nor
with the power of divine love; and these having made a change of their
profession, through the mere conviction of their understandings, and
benefit of education or government, or the advantages of religion in
the country where they live, without a renewed, holy heart, the bias
of their hearts doth easily prevail against the light of their
understandings; and because they would fain have those doctrines to be
true, which save them from sufferings, or give them liberty for a
fleshly, ambitious, worldly life, therefore they do by degrees prevail
with their understandings to receive them.
2. Backsliders in heart do fall by divers degrees and means; for
Satan's methods are not always the same. Some of them fall through the
corruption of their judgments; for every error hath much influence on
the heart. Some are tempted suddenly into some gross or sensual sin;
and so the errors of their lives call away their hearts from God. Not
but that some sin of the heart or will doth still go first, but yet
the extraordinary declension and pravity of the heart, may sometimes
be caused by the errors of the judgment, or the life. But sometimes
the beginning and progress is almost observable in the appetite and
will itself: and here the inclining to evil, (that is, to sensual or
carnal good,) and the declining from true, spiritual good, do almost
always go together. And it is most usually by this method, and by
these degrees.
1. The devil usually beginneth with the fantasy and appetite, and
representeth some worldly, fleshly thing, as very pleasant and
desirable. 2. Next that, he causeth this complacency to entice the
thoughts; so that they are much and oft in thinking on this pleasure.
3. Next that, the will is drawn into a liking of it, and he wisheth he
might enjoy it (whether it be riches, or pleasant dwellings, or
pleasant company, or pleasant meats or drinks, or fleshly
accommodations, or apparel, or honour, or command, or ease, or lust,
or sports and recreations, or whatever else). 4. Next that, the
understanding is drawn into the design, and is casting and contriving
how it may be obtained, and all lawful means are first considered of,
that, if possible, the business might be accomplished without the
hazard of the soul. Next to that, endeavours are used to that end, by
such means as are supposed lawful, and the conscience quieted with the
conceit of the harmlessness and security. 6. By this time the man is
engaged in his carnal cause and course, and so the difficulty of
returning is increased; and the inclination of the heart groweth
stronger to the sensual pleasure than before. 7. And then he is drawn
to prosecute his design by any means, how sinful soever; if it be
possible, making himself believe by some reasonings or other, that all
is lawful still; or if the case be too palpable to be so cloaked,
conscience, at last, is cast asleep, and seared, and stupified, that
it may be silent under all; till either grace or vengeance awake the
sinner, and make him amazed at his madness and stupidity. This is the
most usual method of the heart's relapse to positive evil.
And by such degrees doth the heart decline from the love of God and
goodness: as, 1. The thoughts are diverted to some carnal vanity that
is over-loved; and the thoughts of God are seldomer and shorter, than
they were wont to be. 2. And at the same time, the thoughts of God do
grow less serious and pleasing, and more dead and lifeless. 3. And
then the means which should kindle love, are used with more dulness,
and remissness, and indifferency. 4. And then conscience being galled
with the guilt of wilful omissions and commissions, (being acquainted
with the fleshly designs of the heart,) doth raise a secret fear of
God's displeasure. And this being not strong enough to restrain the
man from sin, doth make his sin greater, and maketh him very backward
to draw near to God, or seriously to think of him, or call upon him;
and turneth love into terror and aversation. 5. And if God do not stop
and recover the sinner, he will next grow quite weary of God, and out
of love with a holy life, and change him for his worldly, fleshly
pleasures. 6. And next that, he will entertain some infidel, or
atheistical, or libertine doctrine, which may quiet him in his course
of sin, by justifying it, and will conform his judgment to his heart.
7. And next that, he will hate God, and his ways, and servants, and
turn a persecutor of them; till vengeance lay him in hell, where pain
and desperation will increase his hatred; but his fleshly pleasure,
and malicious persecution, shall be for ever at an end.
3. Backsliders in life and practice, do receive the first infection at
the heart; and the life declineth no further than the heart declineth:
but yet I distinguish this sort from the other, as the effect from the
cause; and the rather, because some few do much decline in heart, that
yet seem to keep much blamelessness of life in the eye of men: and it
is usually done by these degrees.
(1.) In the man's backsliding into positive sin, (as sensuality or
worldliness,) the heart being prepared as before. 1. The judgment doth
reason more remissly against sin, than it did before; and the will
doth oppose it with less resolution, and with greater faintness and
indifferency. 2. Then the sinner tasteth of the bait, and first
draweth as near to sin as he dare, and embraceth the occasions and
opportunities of sinning, while yet he thinketh to yield no further.
And in this case, he is so long disputing with the tempter, and
hearkening to him, and gazing on the bait, till at last he yieldeth;
and having long been playing at the pit's brink, his violent lust or
appetite doth thrust him in. 3. When he hath once sinned (against
knowledge) he is troubled awhile, and this he taketh for true
repentance: and when he is grown into some hope that the first sin is
forgiven him, he is the bolder to venture on the like again; and
thinketh, that the second may be as well forgiven as the first. 4. In
the same order he falleth into it again and again, till it come to a
custom. 5. And by this time he loveth it more, and wisheth it were
lawful, and there were no danger by it. 6. And then he thinketh
himself concerned to prove it lawful to quiet conscience, that it may
not torment him; and therefore he gladly heareth what the justifiers
of his sin can say for it, and he maketh himself believe that the
reasons are of weight. 7. And then he sinneth without remorse.
(2.) So in men's backsliding from the practice of religion: 1. The
heart is alienated and undisposed as aforesaid. 2. And then the life
of the duty doth decay, and it dwindleth towards a dead formality;
like a body in a consumption, the vivid complexion, and strength, and
activity decay. 3. Next this, he can frequently omit a duty,
especially in secret where no man knoweth it; till by degrees he grow
more seldom in it. 4. All this he taketh for a pardoned infirmity,
which consisteth with a state of grace; and therefore he is little
troubled about it. 5. Next this, he loseth all the life and comfort of
religion, and misseth not any duty when he hath omitted it, but is
glad that he escapeth it, and when it is at an end, as an ox is when
he is out of the yoke. 6. Next, he beginneth to hearken to them that
speak against so much ado in religion, as if it were a needless,
unprofitable thing. 7. And if God forsake him, he next repenteth of
his former diligence, and settleth himself, either in a dead course of
such customary lip-service as doth cost him nothing, or else in utter
worldliness and ungodliness, and perhaps at last in malignity and
persecution.
[Sidenote: Signs of declining.]
III. Though the signs or symptoms of declining may be gathered from
what is said already, I shall add some more. 1. You are declining when
you grow bolder with sin, or with the occasions of it, and temptations
to it, than you were in your more watchful state.[88] 2. When you make
a small matter of those inward corruptions and infirmities, which once
seemed grievous to you, and almost intolerable. 3. When you settle in
a course of profession or religiousness, that putteth your flesh to
little cost, in labour, reproach, or suffering from the ungodly, but
leave out the hard and costly part, and seem to be very religious in
the rest. 4. When you are quiet and contented in the daily, customary
use of ordinances, though you find no profit or increase in grace by
it, or communion with God. 5. When you grow strange to God and Jesus
Christ, and have little converse with him in the Spirit: and your
thoughts of him are few, and cold, and lifeless; and your religion
lieth all in conversing with good men, and good books, and outward
duties. 6. When you grow neglecters of your hearts, and strangers to
them, and find little work about them from day to day, either in
trying them, or watching them, or stirring them up, or mortifying
their corruptions; but your business in religion is most abroad, and
in outward exercises. 7. Yea, though your own hearts and duties be
much of your care and thoughts, you are on the losing hand, if the
wonders of love and grace in Christ have not more of your thoughts, or
if you set not yourselves more to the study of a crucified and
glorified Christ, than of your own distempered hearts. 8. All is not
well with you, when spiritual helps and advantages are less relished
and valued, and you grow more indifferent to the sermons, and prayers,
and sacraments, which once you could not live without; and use them
but as bare duties for necessity, and not as means, with any great
hope of benefit and success. 9. When you grow too regardful of the eye
of man, and too regardless of the eye of God; and are much more
careful about the words and outside of your prayers and discourses,
than the spirit and inward part and manner of them; and dress
yourselves accurately when you appear abroad, as those that would seem
very good to men, but go at home in the sordidest garb of a cold and
careless heart and life. 10. When you grow hottest about some
controverted, smaller matters in religion, or studious of the interest
of some private opinion and party which you have chosen, more than of
the interest of the common truths and cause of Christ. 11. When in
joining with others, you relish more the fineness of the speech, than
the spirit, and weight, and excellency of the matter; and are
impatient of hearing of the wholesomest truths, if the speaker
manifest any personal infirmity in the delivery of them; and are weary
and tired, if you be not drawn on with novelty, variety, or elegancy
of speech. 12. When you grow more indifferent for your company, and
set less by the company of serious, godly christians than you did, and
are almost as well pleased with common company and discourse. 13. When
you grow more impatient of reproof for sin, and love not to be told of
any thing in you that is amiss; but love those best that highliest
applaud you. 14. When the renewing of your repentance is grown a
lifeless, cursory work; when in preparation for the Lord's day, or
sacrament, or other occasions, you call yourselves to no considerable
account, or make no greater a matter of the sins which you find on
your account, than if you were almost reconciled to them. 15. When you
grow more uncharitable and censorious to brethren that differ from you
in tolerable points; and less tender of the names or welfare of
others, and love not your neighbour as yourselves, and do not as you
would be done by. 16. When you grow less compassionate to the ungodly
world, and less regardful of the common interest of the universal
church, and of Jesus Christ, throughout the earth, and grow more
narrow, private spirited, and confine your care to yourselves, or to
your party. 17. When the hopes of heaven, and the love of God, cannot
content you, but you are thirsty after some worldly contentment, and
grow eager in your desires, and the world groweth more sweet to you,
and more amiable in your eyes. 18. When sense, and appetite, and
fleshly pleasure are grown more powerful with you, and you make a
great matter of them, and cannot deny them, without a great deal of
striving and regret, as if you had done some great exploit, if you
live not like a beast.[89] 19. When you are more proud and impatient,
and are less able to bear disesteem, and slighting, and injuries from
men, or poverty, or sufferings for Christ; and make a greater matter
of your losses, or crosses, or wrongs, than beseemeth one that is dead
to the flesh and to the world. 20. Lastly, when you had rather dwell
on earth than be in heaven; and are more unwilling to think of death,
or to prepare for it, and expect it, and are less in love with the
coming of Christ, and are ready to say of this sinful life in flesh,
it is good to be here. All these are signs of a declining state,
though yet you are not come to apostasy.
[Sidenote: Signs of a graceless state.]
But the signs of a mortal, damnable state indeed, are found in these
following degrees: 1. When a man had rather have worldly prosperity,
than the favour and fruition of God in heaven. 2. When the interest of
the flesh can do more with him, than the interest of God and his soul,
and doth more rule and dispose of his heart and life. 3. When he had
rather live in sensuality, than in holiness; and had rather have leave
to live as he list, than have a Christ and Holy Spirit to sanctify and
cure him; or, at least, will not be cured on the terms proposed in the
gospel. 4. When he loveth not the means that would recover him (as
such). The nearer you come to this, the more dangerous is your case.
[Sidenote: Dangerous signs of impenitency.]
And these following signs are therefore of a very dangerous
signification. 1. When the pleasure of sinful prosperity and delights
doth so far overtop the pleasures of holiness, that you are under
trouble and weariness in holy duties, and at ease and merry when you
have your sinful delights. 2. When no persuasion of a minister or
friend, can bring you so thoroughly to repent of your open, scandalous
sins, as to take shame to yourselves in a free confession of them,
(even in the open assembly, if you are justly called to it), to
condemn yourselves, and give warning to others, and glorify the most
holy God: but you will not believe that any such disgraceful
confession is your duty, because you will not do it. 3. When you
cannot bring your hearts to a full resolution to let go your sin; but
though conscience worry and condemn you for it, you do but slightly
purpose hereafter to amend, but will not presently resolve. 4. When
you will not be persuaded to consent to the necessary, effectual means
of your recovery; as to abstain from the bait, and temptation, and
occasion of sin. Many a drunkard hath told me, he was willing to be
reformed; but when I have desired them then to consent to drink no
wine or ale for so many months, and to keep out of the place, and to
commit the government of themselves for so many months to their wives,
or some other friend that liveth with them, and to drink nothing but
what they give them; they would not consent to any of this, and so
showed the hypocrisy of their professed willingness to amend. 5. When
sin becometh easy, and the conscience groweth patient with it, and
quiet under it. 6. When the judgment taketh part with it, and the
tongue will plead for it, and justify or extenuate it, instead of
repenting of it.
These are dangerous signs of an impenitent, unpardoned, miserable
soul. And the man is in a dangerous way to this, 1. When he hath
plunged himself into such engagements to sin that he cannot leave it,
but it will cost him very dear: as it will be his shame to confess it,
or his undoing in the world to forsake it, or a great deal of cost and
labour must be lost, which his ambitious or covetous projects have
cost him: it will be hard breaking over so great difficulties. 2. When
God letteth him alone in sin, and prospereth him in it, or doth not
much disturb him or afflict him. This also is a dangerous case.
[Sidenote: False signs of declining.]
By all this you may perceive, that those are no signs of a backsliding
state, which some poor christians are afraid are such. As, 1. When
poverty necessitateth them to lay out more of their time, and
thoughts, and words about the labours of their callings, than some
richer persons do. 2. When age or sickness causeth their memories to
decay; so that they cannot remember a sermon so well as heretofore. 3.
When age or sickness taketh off the quickness and vigour of their
spirits; so that they have not the lively affections in prayer, or
holy conference, or meditation, or reading, or hearing, as formerly
they had. But (though they are as much as ever resolved for God,
against sin and vanity, yet) they are colder and duller, and have less
zeal, and fervency, and delight in holy exercises. 4. When age, or
weakness, or melancholy, hath decayed or confounded their
imaginations, and ravelled their thoughts, so that they cannot order
them, and command them, as formerly they could. 5. And when age or
melancholy hath weakened their parts and gifts; so that they are of
slower understandings, and unabler in prayer, or preaching, or
conference to express themselves than heretofore. All these are but
bodily changes, and such hinderances of the soul as depend thereon,
and not to be taken for signs of a soul that declineth in holiness,
and is less accepted of God.
_Direct._ II. When you know the marks of a backslider, come into
the light, and be willing to know yourselves, whether this be your
condition, or not, and do not foolishly cover your disease. Inquire
whether it be with you as in former times, when the light of God did
shine upon you, and you delighted in his ways: when you hated sin, and
loved holiness; and were glad of the company of the heirs of life:
when the word of God was pleasant to you; and when you poured out your
souls to him in prayer and thanksgivings: when you were glad of the
Lord's day, and were quickened and confirmed under the teaching and
exhortation of his ministers: when you took worldly wealth and
pleasures, as childish toys and fooleries, in comparison of the
content of holy souls: when you hungered and thirsted after Christ and
righteousness; and had rather have been in heaven to enjoy your God,
and be free from sinning, than to enjoy all the pleasures and
prosperity of this world. And when it was your daily business to
prepare for death, and to live in expectation of the everlasting rest,
which Christ hath promised. If this were once your case, inquire
whether it be so still? or, what alterations are made upon your hearts
and lives?
_Direct._ III. If you find yourselves in a backsliding case, by
all means endeavour the awakening of your souls, by the serious
consideration of the danger and misery of such a state. To which end I
shall here set some such awakening thoughts before you (for security
is your greatest danger).
1. Consider that to fall back from God, was the sin of the devils.
"They are angels that kept not their first estate, but left their own
habitations, and are now reserved in chains under darkness, to the
judgment of the great day," Jude 6. And shall they entice you into
their own condemnation?
2. It was the sin of our first parents Adam and Eve, to revolt from
God, and lose their holiness. And is there any sin that we should more
carefully avoid, than that which all the world hath so much suffered
by? Every one of the creatures that you look on, and every pain and
misery you feel, doth mind you of that sin, and call to you to take
heed by the warning of your first parents, that you suffer not your
hearts to be drawn from God.
3. It is a part of hell that you are choosing upon earth. "Depart from
me, ye cursed," is the sentence on the damned, Matt. xxv. 41; vii. 23.
And will you damn yourselves by departing from God, and that when he
calleth you and obligeth you to him? To be separated from God, is one
half of the misery of the damned.
4. You are drawing back towards the case that you were in, in the days
of your unconverted state. And what a state of darkness, and folly,
and delusion, and sin, and misery, was that! If it were good or
tolerable, why turned you from it? and, why did you so lament it? and,
why did you so earnestly cry out for deliverance? But if it were as
bad as you then apprehended it to be, why do you again turn towards
it? Would you be again in the case you were? Would you perish in it?
Or, would you have all those heart-breakings and terrors to pass
through again? May I not say to you, as Paul to the Galatians, "O
foolish sinners! who hath bewitched you, that you are so soon turned
back?" Gal. iii. 1-4. Who have seen that of sin, and of God, and of
Christ, and of heaven, and of hell, as you have done?
5. Yea, it is a far more doleful state that you are drawing towards,
than that which you were in before. For the guilt of an apostate is
much greater than if he had never known the truth. And his recovery is
more difficult, and of smaller hope: because he is "twice dead and
plucked up by the root," Jude 12. "For if after they have escaped the
pollutions of the world, through the knowledge of the Lord and Saviour
Jesus Christ, they are again entangled therein, and overcome, the
latter end is worse with them than the beginning: for it had been
better for them not to have known the way of righteousness, than after
they have known it, to turn from the holy commandment delivered unto
them. But it is happened unto them according to the true proverb, The
dog is turned to his own vomit again; and the sow that was washed to
her wallowing in the mire," 2 Pet. ii. 20-22. "For if we sin wilfully
(by apostasy) after that we have received the knowledge of the truth,
there remaineth no more sacrifice for sins, but a certain fearful
looking for of judgment, and fiery indignation, which shall devour the
adversaries," Heb. x. 26, 27. I know this speaketh only of total
apostasy from Christ, (such being worthy "of far sorer punishment,
than he that despiseth Moses's law," ver. 28, 29,) but it is a
terrible thing to draw towards so desperate a state. A habit is easier
introduced upon a negation than a privation; in him that never had it,
than in him that hath totally lost it.
6. What abundance of experience do you sin against in your
backsliding! You have had experience of the evil of sin, and of the
smart of repentance, and of the deceitfulness of all that can be said
for sinning; and of the goodness of God, and of the safety and
sweetness of religion: and will you sin against so great experience?
If your horse fall once into a quicksand, he will scarce be forced
into it again; and will you be less wise?
7. What abundance of promises and covenants, which you have made to
God, do you violate in your backsliding? How often in your fears, and
dangers, and sicknesses, at sacraments and days of humiliation, have
you bound yourselves afresh to God! And will you forget all these, and
sin against them?
8. By what multitudes of mercies hath God obliged you! mercies before
your repentance, and mercies that drew you to repent, and mercies
since! How mercifully hath he kept you out of hell! How mercifully
hath he borne with you in all your sins! and maintained you while you
provoked him! and pardoned all that you have done against him (if you
were truly penitent believers)![90] How mercifully hath he taught you,
and sanctified you, and comforted you; and plentifully provided for
you! And yet do you forsake him, and return to folly? For which of all
his mercies is it, that you thus unworthily requite him? Can you
remember how he hath dealt with you, and not be ashamed of your
backslidings? Doth it not melt your heart to look back on his love,
and to think of your ungrateful dealing?
9. Nay, what a multitude of present mercies dost thou run away from!
Doth not thy conscience tell thee, that it is safer and better for
thee to be true to Christ, than to return to sin? Wilt thou take thy
leave of thy God, and thy Redeemer, and thy Comforter? Wilt thou quit
thy title to pardon and protection, and all the promises of grace?
Wilt thou bid farewell to all the comforts of a saint? Dost thou not
tremble to think of such a day? Thou forsakest all these when thou
forsakest God.
10. Yea, look before thee, man, and consider what greater things are
promised thee, than yet thou ever didst enjoy. Christ is conducting
thee to eternal happiness in the sight of God. And wilt thou forsake
thy Guide, and break away from him, and quit all thy hopes of
everlasting life?
11. Consider for what it is, that thou art about to run so great a
hazard? Is it not for some worldly gain or honour, or some fleshly
pleasure, sport, or ease? And hast thou not known long ago what all
these are? What have they done for thee? or what will they ever do?
Can any thing in the world be more causeless and unreasonable, than
thy forsaking God, and turning back from the way of holiness? Will the
world or sin give more for thee, than God will? or be better to thee
here and hereafter? What wouldst thou have in God, or in thy Saviour,
that thou thinkest wanting in him? Is it any thing that the world can
make up, which hath nothing in itself but what is from him? What wrong
hath God, or his service, done thee, that thou shouldst now forsake
him and turn back? For thy soul's sake, man, think of some reasonable
answer to such questions, before thou venture thyself upon a course
which thou hast found so bad and perilous heretofore! Let all the
malice of earth or hell say the worst it can against God and holiness,
it shall never justify thy revolt!
12. Consider what abundance of labour and suffering is all lost, if
thou fall away from Christ. Is all thy hearing, and meditation, and
prayer, come to this? Is all thy self-denial and sufferings for Christ
and godliness come to this? Heb. x. 32-34, "Call to remembrance the
former days, in which after ye were illuminated, ye endured a great
fight of afflictions; partly, while ye were made a gazing-stock both
by reproaches and afflictions, and partly, whilst ye became companions
of them that were so used.--Cast not away therefore your confidence,
which hath great recompence of reward." You should have let Christ
alone, if you would not follow him to the end: he is less foolish that
sitteth still, than he that first tireth himself, and then turneth
again. The idle beggar is not so foolish, as the husbandman that will
plough and sow, and at last lose his crop for want of the labour to
reap it, and carry it home. Shall all thy pains and sufferings be lost
at last, for nothing?
13. God is not so forward to cast you off, who hath just cause; and
why then should you be forward to turn from him? If he had, what had
become of you long ago? Yea, what abundant occasion have you given
him, when he never gave you any at all! Thy sins have testified and
cried against thee! abused mercies have witnessed against thee! and
yet he hath not cast thee off! Satan hath stood up before God to
accuse thee, and glad he would be to see thee utterly forsaken of God,
and yet he hath not utterly forsaken thee: even while thou art
forsaking him, he is protecting and supporting thee, and providing for
thee! Did he forsake thee when thou wast in sickness, want, and
danger? If he had, thou hadst not now been here. And wilt thou begin
and run away from him? What if Christ should offer thee a bill of
divorce, and say, Seeing thou hast so little mind of me, or of my
service, take thy course, and seek another master; I discharge thee
from all thy relations to me, follow thy own way, and take what thou
gettest by it. Would this be welcome tidings to thee? Or durst thou
accept of it, and be gone?
14. If thou do turn back for the pleasures of the flesh, or the
preferments or profits of the world, thou wilt have less pleasure in
them now, than thou hadst heretofore, or than the unconverted have.
For they that sin in the dark, do not know their danger, and therefore
sin not with so much terror, as thou wilt hereafter. Thou hast known
the danger, thou hast confessed the folly; the reasons of God's word
will never be forgotten, nor thy convictions ever totally blotted out:
thou wilt be remembering the ancient kindnesses of Christ, and thy
former purposes, and promises, and ways; and thou wilt be thinking
both of the days that are past, and the days that are to come, and
foreseeing thy terrible account: so that thou wilt sin in such
terrors, that thou wilt have a taste of hell in the very exercise of
thy sin, and be tormented before the time. And will the world and sin
be worth the enjoying on such terms as these?[91]
15. Either thou hopest to recover from thy backsliding by a second
repentance, or else thou purposest to go on. If thou shouldst be so
happy as to be recovered, dost thou know with how much pain and terror
it is like to be accomplished? When thou thinkest of thy backslidings,
and what thou hast done in revolting after such convictions, and
promises, and mercies, and experiences, thou wilt be very hardly kept
from desperation. Thou wilt read such passages, as Heb. vi. 4-6; x.
26-29, with so much horror, that thou wilt hardly be persuaded that
there is any hope: thou wilt be ready to think that thou hast sinned
against the Holy Ghost, and that thou hast trampled under foot the
blood of the covenant, and done despite to the Spirit of grace. And
thou wilt think, that there is no being twice born again! Or, if thou
be restored to life, thou wilt hardly ever be restored to thy comforts
here; if thy backsliding should be very great. But indeed, the danger
is exceeding great, lest thou never be recovered at all, if once thou
be "twice dead, and plucked up by the roots," Jude 6; and lest God do
finally forsake thee! And then how desperate will be thy case!
16. Is not the example of backsliders very terrible, which God hath
set up for the warning of his servants, as monuments of his wrath?
Luke xvii. 32, "Remember Lot's wife," saith Christ, to them that are
about to lose their estates, or goods, or lives, by saving them! How
frightful is the remembrance of a Cain, a Judas, a Saul, a Joash,
2 Chron. xxiv. 2, a Julian! How sad is it to hear but such a one as
Spira, especially at his death, crying out of his backsliding in the
horror of his soul! and to see such ready to make away with
themselves!
17. Consider, that there is none that so much dishonoureth God as a
backslider. Others are supposed to sin in ignorance; but you do by
your lives as bad as speak such blasphemy as this against the Lord; as
if you should say, I thought once that God had been the best master,
and his servants the wisest and happiest men, and godliness the best
and safest life; but now I have tried both, and I find by experience
that the devil is a better master, and his servants are the happiest
men, and the world and the flesh do give the truest contentment of the
mind. This is the plain blasphemy of your lives. And bethink thee how
God should bear with this!
18. There is none that so much hardeneth the wicked in his sin, and
furthereth the damnation of souls, as the backslider. If you would but
drive your sheep or cattle into a house, those that go in first, do
draw the rest after them; but those that run out again, make all the
rest afraid, and run away. One apostate that hath been noted for
religion, and afterwards turneth off again, doth discourage many that
would come in: for he doth, as it were, say to them by his practice,
Keep off, and meddle not with a religious life; for I have tried it,
and found that a life of worldliness and fleshliness is better. And
people will think with themselves, Such a man hath tried a religious
life, and he hath forsaken it again; and therefore he had some reason
for it, and knew what he did. "Woe to the world, because of offences!
and woe to him, by whom the offence shall come!" Matt. xvii. 7; Luke
xvii. 1. How dreadful a thing is it to think that men's souls should
lie in hell, and you be the cause of it! "It were good for that man,
that a millstone were hanged about his neck, and he were drowned in
the depth of the sea," Matt. xviii. 6, 7; Luke xvii. 2.
19. There is none that are so great a terror to weak christians, as
these backsliders. For they are thinking how far such went before they
fell away; and those that think that true grace may be lost, are
saying, Alas, how shall I stand, when such that were better and
stronger than I have fallen away? And those that think that true grace
cannot be lost, are as much perplexed, and say, How far may a
hypocrite go, that after falleth away! How piously did this man live!
How sorrowfully did he repent! How blamelessly did he walk! How
fervently and constantly did he pray! How savourily did he speak! How
charitably and usefully did he live! And I that come far short of him,
as far as I can discern, can have no assurance that I am sincere, till
I am sure that I go further than ever he did. Woe to thee, that thus
perplexest the consciences of the weak, and hinderest the comforts of
believers!
20. Thou art the greatest grief to the faithful ministers of Christ.
Thou canst not conceive what a wound it giveth to the heart and
comforts of a minister, when he hath taken a great deal of pains for
thy conversion, and after that rejoiced when he saw thee come to the
flock of Christ; and after that, laboured many a year to build thee
up, and suffered many a frown from the ungodly, for thy sake; to see
all his labour at last come to nought, and all his glorying of thee
turned to his shame, and all his hopes of thee disappointed! I tell
thee, this is more doleful to his heart, than any outward loss or
cross that could have befallen him: it is not persecution that is his
greatest grief, as long as it hindereth not the good of souls: it is
such as thou that are his sorest persecutors, that frustrate his
labours, and rob him of his joys; and his sorrows shall one day cost
thee dear. The life and comforts of your faithful pastors, is much in
your hands, 2 Cor. vii. 3. 1 Thess. iii. 8, "Now we live, if ye stand
fast in the Lord."
21. Thou art more treacherous to Christ, than thou wouldst be to a
common friend. Wouldst thou forsake thy friend without a cause?
especially an old and tried friend? and especially, when in forsaking
him thou dost forsake thyself? Prov. xxvii. 10, "Thy own friend, and
thy father's friend, forsake not." Prov. xvii. 17, "A friend loveth at
all times; and a brother is born for adversity." If thy friend were in
distress, wouldst thou forsake him? And wilt thou forsake thy God,
that needs thee not, but supplieth thy needs? Ruth was more faithful to
Naomi, Ruth i. 16, 17, that resolved, "Whither thou goest I will go;
and where thou lodgest I will lodge; where thou diest I will die--."
And hath God deserved worse of thee?
22. Nay, thou dealest worse with God, than the devil's servants do
with him: alas, they are too constant to him. Reason will not change
them, nor the commands of God, nor the offers of everlasting life, nor
the fears of hell; nothing will change them, till the Spirit of God do
it. And wilt thou be less constant to thy God?
23. Consider also that thy end is so near, that thou hadst but a
little while longer to have held out; and thou mightst have known that
thou couldst keep thy worldly pleasures but a little while. And it is
a pitiful thing to see a man that hath borne the sorest brunt of the
battle, and run till he is almost at the end of the race, to lose all
for want of a little more; and to see a man sell his God, and soul,
and heaven for fleshly pleasure, when perhaps he hath not a year or
month, or, for aught he knoweth, a day more to enjoy it. For a man to
be weary and give over prayer, just when the mercy is at hand! and to
be weary and give over a holy life, when his labour and sufferings are
almost at an end! How sad will this day be to thee, if death this
night be sent to fetch away thy soul! Then whose will all those
pleasures be that thou soldest thy soul for? Luke. xii. 19-21. If thou
knewest that thou hadst but a month or a year to live, wouldst thou
not have held out that one year? Thou knowest not that it shall be one
week. This is like the sad story of a student in one of our universities,
who wanting money, and his father delaying to send it him, he staid so
long, till at last he resolved to stay no longer, but steal for it
rather than be without; and so went out, and robbed and murdered the
first man he met, who proved to be his father's messenger, that was
bringing him the money that he robbed and killed him for; which when
he perceived by a letter which he found in his pocket, he confessed it
through remorse of conscience, and was hanged; when a few hours'
patience more might have saved his innocency and his life. And so is
it with many a backsliding wretch, that is cut off, not like Zimri and
Cozbi in the act of their sin, yet quickly after; and enjoy the
pleasure which they forsook their God for but a little while.
_Direct._ IV. When you are awakened to see the terribleness of a
relapsed state, presently return and fly to Christ to reconcile your
guilty souls to God; and make a stop and go not one step further in
your sin, nor make any delays in returning to your fidelity. It is too
sad a case to be continued in. If thou darest delay yet longer, and
wilfully sin again, thou art yet impenitent, and thy heart is
hardened; and if the Lord have not mercy on thee, to recall thee
speedily, thou art lost for ever.
_Direct._ V. Make haste away from the occasions of thy sin, and
the company which insnareth thee in it. If thou knewest that they were
robbers that intended to murder thee, thou wouldst be gone; if thou
knewest that they had plague-sores running on them, thou wouldst be
gone. And wilt thou not be gone, when thou knowest that they are the
servants of the devil, that would infect thee with this sin, and cheat
thee of thy salvation? Say not, Is not this company lawful, and that
pleasure lawful? &c. If it be like to entice thy heart to sin, it is
unlawful to thee, whatever it is to others; it is not lawful to undo
thy soul.
_Direct._ VI. Come off by sound and deep repentance, and shame thyself
by free confession, and mince not the matter, and deal not gently
with thy sin, and be not tender of thy fleshly interest, and skin not
over the sore, but go to the bottom, and deceive not thyself with a
seeming cure.[92] Many a one is undone, by repenting by the halves,
and refusing to take shame to themselves by a free confession, and to
engage themselves to a thorough reformation by an openly professed
resolution. Favouring themselves and sparing the flesh, when the sore
should be lanced and searched to the bottom, doth cause many to
perish, while they supposed that they had been cured.
_Direct._ VII. Command thy senses, and at least forbear the
outward acts of sin, while thy conscience considereth further of the
matter. The drunkard cannot say, that he hath not power to shut his
mouth: let the forbidden cup alone; no one compelleth you; you can
forbear it if you will. The same I may say of other such sins of
sensuality. Command thy hand, thy mouth, thy eye, and guard these
entrances and instruments of sin.
_Direct._ VIII. Engage some faithful friend to assist thee in thy
watch. Open all thy case to some one, that is fit to be thy guide or
helper; and resolve that whenever thou art tempted to the sin, thou
wilt go presently and tell them before thou do commit it; and entreat
them to deal plainly with you; and give them power to use any
advantages that may be for your good.
_Direct._ IX. Do your first works, and set yourselves seriously
to all the duties of a holy life; and incorporate yourselves into the
society of the saints: for holy employment and holy company are very
great preservatives against every sin.
_Direct._ X. Go presently to your companions in sin, and lament
that you have joined with them, and earnestly warn and entreat them to
repent; and if they will not, renounce their course and company, and
tell them what God hath showed you of the sin and danger.[93] If
really you will return, as with Peter you have fallen, so with Peter
go out and weep bitterly; and when you are converted, strengthen your
brethren, and help to recover those that you have sinned with, Luke
xxii. 32.
I have suited most of these directions to those that relapse into sins
of sensuality, rather than to them that fall into atheism, infidelity,
or heresy; because I have spoken against these sins already; and the
directions there given, show the way for the recovery of such.
_Tit. 2. Directions for preventing Backsliding, or for Perseverance._
Apostasy and backsliding is a state that is more easily prevented than
cured; and therefore I shall desire those that stand, to use these
following directions, lest they fall.
_Direct._ I. Be well grounded in the nature and reasons of your
religion. For it is not the highest zeal and resolution that will
cause you to persevere, if your judgments be not furnished with
sufficient reasons to confute gainsayers, and evidence the truth, and
tell you why you should persevere. I speak that with grief and shame
which cannot be concealed; the number of christians is so small that
are well seen in the reasons and methods of christianity, and are able
to prove what they hold to be true, and to confute opposers, that it
greatly afflicteth me to think, what work the atheists and infidels
would make, if they once openly play their game, and be turned loose
to do their worst! If they deride and oppose the immortality of the
soul, and the life to come, and the truth of the Scriptures, and the
work of redemption, and office of Christ; alas, how few are able to
withstand them, by giving any sufficient reason of their hope! We have
learnt of the papists, that he hath the strongest faith that believeth
with least reason; and we have been (truly) taught that to deny our
foundations is the horrid crime of infidelity; and therefore because
it is so horrid a crime to deny or question them, we thought we need
not study to prove them: and so most have taken their foundation upon
trust, (and indeed are scarce able to bear the trial of it,) and have
spent their days about the superstructure, and in learning to prove
the controverted, less necessary points. Insomuch, that I fear there
are more that are able to prove the points which an antinomian or an
anabaptist do deny, than to prove the immortality of the soul, or the
truth of Scripture, or christianity; and to dispute about a ceremony,
or form of prayer, or church government, than to dispute for Christ
against an infidel. So that their work is prepared to their hands, and
it is no great victory to overcome such raw, unsettled souls.
_Direct._ II. Get every sacred truth which you believe, into your
very hearts and lives; and see that all be digested into holy love and
practice. When your food is turned into vital nutriment, into flesh
and blood, it is not cast up by every thing that maketh you sick, and
turneth your stomachs; as it may be before it is concocted,
distributed, and incorporated. Truth that is but barely known, is but
like meat that is undigested in the stomach: but truth which is turned
into the love of God, and of a holy life, is turned into a new nature,
and will not so easily be let go.
_Direct._ III. Take heed of doctrines of presumption and
security, and take heed lest you fall away, by thinking it so
impossible to fall away, that you are past all danger.[94] The
covenant of grace doth sufficiently encourage you to obey and hope,
against temptations to despair and casting off the means: but it
encourageth no man to presume or sin, or to cast off means as needless
things. Remember that if ever you will stand, the fear of falling must
help you to stand; and if ever you will persevere, it must be by
seeing the danger of backsliding, so far as to make you afraid, and
quicken you in the means which are necessary to prevent it. It is no
more certain that you shall persevere, than it is certain that you
shall use the means of persevering: and one means is, by seeing your
danger, to be stirred up to fear and caution to escape it. Because it
is my meaning in this direction, to save men from perishing by
security upon the abuse of the doctrine of perseverance, I hope none
will be offended that I lay down these antidotes.
1. Consider, that the doctrine of perseverance hath nothing in it to
encourage security. The very controversies about it, may cause you to
conclude, that a certain sin is not to be built upon a controverted
doctrine. Till Augustine's time, it is hard to find any ancient
writers, that clearly asserted the certain perseverance of any at all.
Augustine and Prosper maintain the certain perseverance of all the
elect, but deny the certain perseverance of all that are regenerated,
justified, or sanctified; for they thought that more were regenerate
and justified than were elect, of whom some stood (even all the elect)
and the rest fell away: so that I confess, I never read one ancient
father, or christian writer, that ever maintained the certainty of
the perseverance of all the justified, of many hundred, if not a
thousand years after Christ. And a doctrine, that to the church was so
long unknown, hath not that certainty, or that necessity, as to
encourage you to any presumption or security. The churches were saved
many hundred years without believing it.
2. The doctrine of perseverance is against security, because it
uniteth together the end and the means: for they that teach that the
justified shall never totally fall from grace, do also teach that they
shall never totally fall into security, or to any reigning sin; for
this is to fall away from grace. And they teach that they shall never
totally fall from the use of the necessary means of their
preservation; nor from the cautelous avoiding of the danger of their
souls: God doth not simply decree that you shall persevere; but that
you shall be kept in perseverance by the fear of your danger, and the
careful use of means; and that you shall persevere in these, as well
as in other graces. Therefore if you fall to security and sin, you
fall away from grace, and show that God never decreed or promised that
you should never fall away.
3. Consider how far many have gone that have fallen away: the
instances of our times are much higher than any I can name to you out
of history. Men that have seemed to walk humbly and holily, fearing
all sin, blameless in their lives, zealous in religion, twenty or
thirty years together, have fallen to deny the truth or certainty of
the Scriptures, the Godhead of Christ, if not christianity itself. And
many that have not quite fallen away, have yet fallen into such
grievous sins, as make them a terrible warning to us all, to take heed
of presumption and carnal security.
4. Grace is not, in the nature of it, a thing that cannot perish or be
lost. For, 1. It is a separable quality. 2. Adam did lose it. 3. We
lose a great degree of it too oft; and the remaining degrees are of
the same nature. It is not only possible in itself to lose it, but too
easy; and not possible without cooperating grace to keep it.
5. Grace is not natural to us: to love our ease, and honour, and
friends, is natural; but to love Christ, and his holy ways and
servants, is not natural to us: indeed when we do it, it is our
natural powers that do it, but not as naturally disposed to it, but as
inclined by the cure of supernatural grace. Eating, and drinking, and
sleeping we forget not, because nature itself remembereth us of them;
but learning and acquired habits may be lost, if not very deeply
radicated, and it is commonly concluded as to the nature of them, that
_habitus infusi habent se ad modum acquisitorum_: infused habits
are like to acquired ones.[95]
6. Grace is, as it were, a stranger, or new comer in us. It hath been
there but a little while, and therefore we are but raw and too
unacquainted with the right usage and improvement of it, and are the
apter to forget our duty, or to neglect it, or ignorantly to do that
which tendeth to its destruction.
7. Grace dwelleth in a heart which is not wholly dispossessed of those
objects which are against its work, nor delivered from those
principles which have an enmity against it. The love of the world and
flesh was in the heart, before the love of God and holiness, and
ignorance was before knowledge, and pride before humility, and
selfishness before self-denial. And these are not wholly rooted out;
we have dealt so gently with them, (as the Israelites with the
Canaanites, Jebusites, and other inhabitants of the land,) that they
are left to try us, and to be thorns in our sides. And the garrison is
not free from danger, that hath an enemy always lodged within. Our
enemies are in the house with us, they lie down and rise up with us,
and are as near us as our flesh and bones: we can never be where they
are not, nor leave them behind us, whithersoever we go, or whatever we
do. No marvel, if brother be against brother, and the father against
the son, when we are so much against ourselves.[96] And are we yet
secure?
8. And the number of the snares that are still before us, and of the
subtle malicious enemies of our souls, may easily convince us, that we
are wholly free from danger. How subtle and diligent is the devil! How
much do his servants imitate him! Every creature or person that we
have to do with, and every common mercy which we receive, hath matter
of danger in it, which calleth us to fear and watch.
9. Perseverance is nothing else but our continuance in the grace which
we received: and this grace consisteth in act as well as in habit: and
the habit is for action; and the act is it that increaseth and
continueth the habit. And the fear of God, and the belief of his
threatenings, and repentance, and watchfulness, and diligent
obedience, are a great part of this grace. And the acts are ours,
performed by ourselves, by the help of God: God doth not believe, and
repent, and obey in us, but causeth us ourselves to do it. Therefore
to grow cold, and secure, and sinful, upon pretence that we are sure
to persevere, this is to cease persevering, and to fall away, because
we are sure to persevere, and not to fall away: which is a mere
contradiction.
10. Lastly, bethink you well what is the meaning of all these texts of
Scripture, and the reason that the Holy Ghost doth speak to us in this
manner. Col. i. 21-23, "And you--hath he reconciled,--to present you
holy:--if ye continue in the faith, grounded and settled, and be not
moved away from the hope of the gospel." John xv. 4-6, "Abide in me,
and I in you. If a man abide not in me, he is cast forth as a branch
and withered. If ye abide in me, and my words abide in you, ye shall
ask what ye will." Heb. iv. 1, "Let us therefore fear, lest a promise
being left us of entering into his rest, any of you should seem to
come short of it." Jude 21, "Keep yourselves in the love of God."
1 Cor. x. 4, 5, 12, "They drank of that spiritual rock that followed
them, and that rock was Christ; but with many of them God was not well
pleased: wherefore let him that thinketh he standeth take heed lest he
fall." Rom. xi. 20, 21, "Be not highminded, but fear; for if God
spared not the natural branches, take heed lest he spare not thee."
Gal. v. 4, "Ye are fallen from grace." Matt. x. 22, "He that endureth
to the end shall be saved;" Matt. xxiv. 13. Heb. iii. 6, 14, "Whose
house are we, if we hold fast the confidence, and the rejoicing of the
hope firm unto the end. For we are partakers of Christ, if we hold the
beginning of our confidence stedfast unto the end." Heb. iv. 11, "Let
us labour therefore to enter into that rest, lest any man fall after
the same example of unbelief." Rev. ii. 25, 26, "Hold fast till I
come. And he that overcometh and keepeth my works unto the end, to him
will I give power over the nations;" Rev. iii. 2, 3; ii. 4.
Take heed therefore of that doctrine which telleth you, that sins to
come are all pardoned to you before they are committed, and that you
are justified from them, and that it is unlawful to be afraid of
falling away, because it is impossible, &c. For no sin is pardoned
before it is committed, (though the remedy be provided,) for it is
then no sin; and you are justified from no sin any further than it is
pardoned. Suppose God either to decree, or but to foreknow the freest,
most contingent act, and there will be a logical impossibility in
order of consequence, that it should be otherwise than he so decreeth
or foreseeth. But that inferreth no natural impossibility in the thing
itself; for God doth not decree or foresee that such a man's fall
shall be impossible, but only _non futurum_.
_Direct._ IV. In a special manner take heed of the company and
doctrine of deceivers; yea, though they seem most religious men, and
are themselves first deceived, and think they are in the right. And
take heed of falling into a dividing party, which separateth from the
generality of the truly wise and godly people.[97] For this hath been
an ordinary introduction to backsliding: false doctrine hath a mighty
power on the heart. And he that can separate one of the sheep from the
rest of the flock, hath a fair advantage to carry him away. See Rom.
xvi. 16, 17.
_Direct._ V. Be very watchful against the sin of pride, especially
pride of gifts, or knowledge, or holiness, which some call spiritual
pride; for God is engaged to cast down the proud. Prov. xvi. 18,
"Pride goeth before destruction, and a haughty spirit before a fall."
Satan assaulted our first parents by that way that he fell himself;
and his success encourageth him to try the same way with their
posterity. And, alas, how greatly hath he succeeded through all ages
of the world till now!
_Direct._ VI. Take heed of a divided, hypocritical heart, which
never was firmly resolved for God, upon expectation of the worst, and
upon terms of self-denial, nor was ever well loosed from the love of
this present world, nor firmly believed the life to come. For it is no
wonder that he falleth from grace, who never had any grace but common,
which never renewed his soul. It is no wonder that false-hearted
friends forsake us, when their interest requireth it; nor that the
seed which never had depth of earth, doth bring forth no fruit, but
what will wither when persecution shall arise, or that which is sown
among thorns be choked, Matt. xiii.[98] Sit down and count what it
will cost you to be christians, and receive not Christ upon mistakes,
or with reserves.
_Direct._ VII. Take heed lest the world, or any thing in it,
steal again into your hearts, and seem too sweet to you. If your
friends, or dwellings, or lands and wealth, or honours, begin to grow
too pleasant, and be over-loved, your thoughts will presently be
carried after them, and turned away from God, and all holy affection
will be damped and decay, and grace will fall into a consumption. It
is the love of money that is the root of all evil; and the love of
this world which is the mortal enemy of the love of God. Keep the
world from your hearts, if you would keep your graces.
_Direct._ VIII. Keep a strict government and watch over your
fleshly appetite and sense.[99] For the loosing of the reins to carnal
lusts, and yielding to the importunity of sensual desires, is the most
ordinary way of wasting grace, and falling off from God.
_Direct._ IX. Keep as far as you can from temptations, and all
occasions and opportunities of sinning. Trust not to your own
strength; and be not so foolhardy as to thrust yourselves into
needless danger. No man is long safe that standeth at the brink of
ruin: if the fire and straw be long near together, some spark is like
to catch at last.
_Direct._ X. Incorporate yourselves into the communion of saints,
and go along with them that go towards heaven, and engage yourselves
in the constant use of all those means which God hath appointed you to
use for your perseverance; especially take heed of an idle, slothful,
unprofitable life: and keep your graces in the most lively exercise;
for the slothful is brother to the waster; and idleness consumeth or
corrupteth our spiritual health and strength, as well as our bodily.
Set yourselves diligently to work while it is day, and do all the good
in your places that you are able: for it is acts that preserve and
increase the habits; and a religion which consisteth only in doing no
hurt, is so lifeless and corrupt, that it will quickly perish.
_Direct._ XI. Keep always in thine eye the doleful case of a
backslider (which I opened before). Oh what horror is waiting to seize
on their consciences! How many of them have we known, that on their
death-beds have lain roaring in the anguish of their souls, crying
out, "I am utterly forsaken of God, because I have forsaken him! There
is no mercy for such an apostate wretch: oh that I had never been
born, or had been any thing rather than a man! Cursed be the day that
ever I hearkened to the counsel of the wicked, and that ever I pleased
this corruptible flesh, to the utter undoing of my soul! Oh that it
were all to do again! Take warning by a mad, besotted sinner, that
have lost my soul for that which I knew would never make me
satisfaction, and have turned from God when I had found him to be good
and gracious." O prepare not for such pangs as these, or worse than
these, in endless desperation.
_Direct._ XII. Make not a small matter of the beginnings of your
backsliding. There are very few that fall quite away at once, the
misery creepeth on by insensible degrees. You think it a small matter
to cut short one duty, and omit another, and be negligent at another;
and to entertain some pleasing thoughts of the world; or first to look
on the forbidden fruit, and then to touch it, and then to taste it;
but these are the ways to that which is not small. A thought, or a
look, or a taste, or a delight hath begun that with many, which never
stopped, till it had shamed them here, and damned them for ever.
[88] 1 Tim. i. 19.
[89] 1 Cor. vii. 31.
[90] Mic. vi. 5-7.
[91] In the Vandals' persecution, Epidophorus, an apostate, was the
most cruel persecutor; at last it came to his turn to torment Mirita,
that had baptized him, who spread before them all the linens in which
he was baptized, saying, Hæc te accusabunt dum majestas venerit
judicantis. Custodientur diligentia mea ad testimonium tuæ
perditiones, ad margendum te in abyssum putei sulphurantis. Hæc te
acrius per-sequentur flammantem gehennam cum cæteris possidentem--Quod
facturus es miser cum servi patris familias ad cœnam regiam
congregare cœperint invitatos? Ligate eum manibus pedibusque, &c.
Hæc et alia Merita dicente, igne conscientiæ ante ignem æternum
obmutescens Epidophorus torrebatur. Victor Utic. p. 466.
[92] Jam. v. 16; Neh. ix. 2, 3; Matt. iii. 6; Acts xix. 18.
[93] Matt. xxvi. 75; Luke xxii. 62.
[94] Virlutem Chrysippus amitti posse, Cleanthes vero non posse ait:
ille posse amitti per ebrietatem et atram bilem; ille non posse ob
firmas ac stabiles comprehensiones, &c. Laert. in Zenone.
[95] Nature as not lapsed and nature as restored, incline the soul to
the love of God; but not nature as corrupt; nor is it an act performed
per modum naturæ, i.e. necessario.
[96] Matt. xiii. 12; x. 21.
[97] Eph. iv. 14; 1 Thess. v. 12, 13.
[98] Luke xiv. 26, 29, 33.
[99] Rom. viii. 13; xiii. 13, 14.