Table of Contents

Edition Notes

Preface

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Edition Notes

It is a pleasure to have reproduced this book and now to make it available in electronic format. The original edition was published in 1748 and few copies currently exist. In an effort to enhance the reading experience, the following revisions have been made, extreme care having been taken not to alter the original content of the manuscript.

Grammatical Alterations

Spelling has been modernized, with one notable change involving the careful substitution of the modern s for the older style that resembled more of an f than an s. Although the book contains several places where the grammar or sentence structure could be improved, those portions have been left untouched to keep the content unaltered. Capitalization has been standardized in conformity with modern usage involving proper names or titles. Archaic or seldom-used words have been given bracketed footnotes to make the reader aware of their definitions. Footnotes have been moved to the end of their respective chapters for ease of formatting. Footnotes added by the editor are enclosed in brackets to indicate their addition to the original text.

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Theological Content

The writer of this book was the pastor of a Particular Baptist church for many years and held to many of the doctrines of Calvinism as well as the universal church theory. The reproduction of this work should in no way be construed to be an endorsement of any of those erroneous teachings. Nevertheless, the content of this book is deemed valuable to believing members of the Lord's churches in this modern era.

Ontario, Canada

March 2015

Preface

ZEAL for the doctrines and ordinances of the Gospel is now become very unfashionable, and too generally esteemed a cloak of hypocrisy, or the fruit of ignorance and bigotry; insomuch that a person who is animated to plead for them, must expect to fall under reproach, while he that despises them, or is indifferent about his religious sentiments and practices, is applauded as a man of sense and candour. If we would escape the censure of many in this day, who make high pretensions to charity, we must be sure to avoid contending for the truth we love, whatever measures are taken by them, or others to undervalue, and sink it into contempt. Thus when errors diametrically opposite to the faith once delivered to the saints, are industriously spread amongst us, those who have embraced it, however affected with its importance, are by no means to stir for its vindication and honour. But ’tis unreasonable to expect such concessions from those who are friends to the Gospel; or that while many, under the character of Protestants, are taking pains to destroy the credit of those glorious doctrines that were rescued from Popery at the Reformation, and are of the last importance to the interest of true religion; those who are convinced of their excellency should keep silence.

IT is a great mercy the Bible is in our hands, and that notwithstanding the sad departure, there is among us, from the principles of our Reformers, the doctrines they preached arise with the fullest evidence from the sacred word to the consciences of many, who embrace them with no less satisfaction and joy; nor is it any small happiness there are still some left who are both able and willing to engage in the necessary work of defending this Gospel, both from the pulpit and the press.

BUT I apprehend the enemy has none of the least of his advantages against the truth, from the lukewarm and inactive state of those, who profess their adherence to it, and which therefore should not be overlooked; for it is of great importance to maintain the ordinances in their primitive purity and use, and keep up to a becoming conversation, in order to preserve the simplicity and soundness of Christian doctrine. These must not be divided, if we would see the interest of true religion flourish. The present defection of professors, especially in their relative capacities as members of the churches of Christ, has induced me to comply with a request for the publication of this small piece, in hopes it might be subservient, under the divine blessing, to provoke some who are greatly declined from their first principles of their profession, and their many obligations and vows, to repent and do their first works.

I AM very sensible it is an unthankful office to attempt the awakening those who are betrayed into so drowsy a frame as to love to slumber; and I fear this is the condition of some in our day. In such a case, if a man is not happily instrumental of convincing the persons he disturbs of the necessity of the alarm, he is sure to draw on himself their displeasure, and must expect to meet with a severe rebuke, for what they will call his impertinence and folly. But as I am persuaded there must be an alteration in our conduct before the candlesticks, yet continuing with us, will shine with that glory and brightness we are daily praying for; I am willing to venture the consequence, in humble expectation that at least one backsliding professor will so accept the word of exhortation, as to return to his former works; this will redound to the honour of Christ, and be an advantage to those with whom he is in fellowship.

ALL the labours of Ministers both in preaching and writing for the conviction of gainsayers, and for the warning or establishment of those who are under a profession, are like to prove ineffectual, if the latter remain sleepy and stupefied. When such are not vigorous and diligent to fill up their character, by a holy and spiritual conversation, by a constant and reverent attendance upon the institutions of their Lord, and by bringing forth the fruits of love, it strengthens the prejudices of carnal men against the importance and influence of the truth, and administers to their infidelity. It is to little purpose to have a name in a church, without discharging the duties or enjoying the privileges of such a relation; to hear sermons without pondering them over in our hearts, or to subscribe for or purchase paraphrases, expositions, &c. without searching into them: yet there is ground to suspect this is the conduct of many, who are sunk into a supine and carnal frame: hence they are so soon abashed by those who despise the Gospel, and turned aside through their subtleties.

THE declensions lamented are the more affecting, as they discover how little practical godliness there is in the closets and families of Christians; for private neglects of duty are always previous to a visible abatement of public zeal: true religion first displays itself in secret; and in our retired devotion, its decays are first to be discerned. When our congregations bear the melancholy symptoms laid down in the sequel, there is room to be jealous of a too general omission of secret and family prayer, of reading and meditating on the Scriptures, and of every other branch of private duty. When I see a person make a practice of coming very late into public service, without any apparent cause, I am fearful he has spent little or no time in his closet for obtaining a suitable frame for the sanctuary, or a blessing on the word and ordinances. For tho’ in some instances it may be unavoidable, yet, considering the time of day appointed for our stated assemblies, I believe upon examination it will be found in most cases to be utterly inexcusable.

THERE is another thing which I apprehend has had no small influence towards our public declensions, viz. the little care taken by some professors of late years, to instil into the minds of their children the principles of religion, by causing them to read the Scriptures daily, encouraging them to learn some peculiar parts of it by heart, catechising them, and putting them upon, and instructing them in the performance of the necessary and reasonable duty of prayer. Our not being able to bestow special grace on the souls of our children, is no excuse for the neglect of these means; it is exceeding weak, and may be of dangerous consequence to argue against our endeavours after the spiritual profit of those under our care, because we are not able to give a saving efficacy to them. The force of the objection is the same against all instructions with respect to the ignorant and unconverted; and upon this principle, preaching the word itself, (the necessary means of salvation) must be laid aside as fruitless, with respect to unbelievers. I am inclined however to think, that the neglect of this duty is in most instances owing rather to a spiritual sloth, and declension of parents from that fervent spiritual affection, which animated our immediate predecessors to a diligent discharge of it. But from what occasion soever the omission arises, it is attended with very bad effects on the minds of our youth; and to this I conceive is owing in a great measure that slight and contempt, which is so visibly cast by many of the present and rising generation on the profession of their fathers, without any justifiable reason, or decent excuse, together with other sad consequences, which for brevity sake I forbear to relate.

I AM far from thinking the Dissenters, or any part of them, whom I may be supposed principally to refer to, are alone in their declensions; there is a general scorn of religion too apparent almost everywhere, and particularly to be discerned in public worship; a neglect of which has remarkably prevailed in proportion to the spread of these sentiments, which are subversive of the glory of divine grace in the salvation of sinners by the blood of Christ, and other peculiar doctrines of the Gospel. I am credibly informed, in many of the assemblies of those who are of the established persuasion, this neglect is notorious, to the grief of all serious persons among them. Lamentable case indeed! On what denomination soever we turn our eyes, we behold the contempt of divine Ordinances. We have need therefore all to unite in humbling ourselves before God, on account of this sure token of a growing infidelity in the nation, and of the dreadful hardness and impenitence of the people, who can thus impiously defy the Almighty, and despise his providence, by casting off the form of his fear, at a time when we are chastised by a desolating and expensive war,[[1]] and a spreading pestilential disease among our cattle.[[2]] Judgments which have often fore-run the destruction of a wicked nation, who have obstinately persisted in their rebellion against God.

MY request to the reader is, that his candour in perusing these sheets, may be followed with his prayers for the blessing of God upon them, that they may be of some service towards the revival of vital and experimental religion among us, to which I remain a most sincere and hearty well-wisher.

[1 – The War of Austrian Succession (1740-1748), also known in England and America as “King George's War” -Ed.]

[2 – England experienced the serious plague of Rinderpest, a cattle plague, several times in the 18th century, including one lengthy period spanning 1742-1760. -Ed.]

Chapter 1

REV. ii. 4. - Nevertheless, I have somewhat against thee, because thou hast left thy first love.

The introduction, the accusation laid against the church of Ephesus explained, their having left their first love no prejudice to the saints’ final perseverance, the awfulness of the charge considering who brings it.

TΗE facts contained in the epistles to the seven churches in Asia were doubtless literally true concerning them, and all the threatenings and promises they comprehend were immediately directed to them; but yet they are justly esteemed prophetical and typical of the future condition of the churches of Christ in different periods of time, and of his dispensations towards them. It is evident from experience that Christian societies in all ages are incident to the like circumstances; and as no Scripture is of private interpretation, so these epistles are recorded for the learning of the people of God to the end of the world. Christ and his word are unchangeably the same; with him there is no respect of persons; what he says to his churches and those who make a profession of his name in any age, and under any circumstances, he says to all his churches in every age under the like circumstances to the end of time; and therefore if we are found in the condition our text describes the Ephesian church to be, what Christ says to them he says to us, and woe be to them who despise the words of the prophecy of this book. Chap. 1. ver. 3. and 22 verses 18 and 19 compared.

THE passage before us contains, as you see, an accusation laid against the church of Ephesus, in an epistle wrote at the command of Jesus Christ, and sent by John to the Angel, or Minister who had the oversight of that church. It is prefaced with a description of him who sends it, who is represented as holding the seven stars in his right hand, and walking in the midst of the seven golden candlesticks: the signification of which figures is obvious from the last verse of the preceding chapter; and there are various instructions to be gathered from this representation for the encouragement of the faithful disciples of Christ, which the brevity I intend will not permit me to mention.

THE epistle goes on to take notice of the zeal and fruitfulness of this church: (ver. 2, 3) the sense of which seems to be as follows:

“I know thy works, and thy labour, &c. thy industry, care, and pains in maintaining the purity of my doctrine, and my ordinances, and tho’ exercised with many trials, thou hast endured them with patience; yea, such an indignation hast thou continued to discover against sin and error, that thou canst not bear them which are evil, either in doctrine, or practice. Such a becoming diligence has been used in examining those that have been received into thy communion, that their spirits have been tried whether they be of God; and thou hast been still more exact and careful in examining those who have claimed the apostolical character without any authority from Christ, and hast found them liars. Thus thou hast detected many pretenders of this sort, bearing thy testimony against, and rejecting of them: this thy zeal has exposed thee to much reproach and persecution, not only from the profane of the world, but also, and more especially, from these hypocritical professors and their adherents; but thou hast born up with courage and constancy; and this thou hast done not out of ostentation, or for the sake of contention, or with any sinister view, but for my name’s sake, purely out of love to me, and with regard to my honour, thou hast laboured, and hast not fainted.”

Noble character indeed! How beautiful is a church of Christ thus exerting herself? And how honourable doth this church appear, when her Lord condescends to bear witness in this manner to her becoming conduct?

BUT the epistle does not run thus smooth and delightful to the end; had it stopped here, we should have finished the account with a pleasing admiration: but, alas, the note changes! And here is a melancholy antithesis in the text which calls for lamentation. Nevertheless,

“notwithstanding all this thy former zeal and fruitfulness, O thou church of Ephesus, once so famous for thy watchfulness and diligence, thy courage and constancy for my name’s sake, I have a charge against thee, because thou are declined and fallen, thou hast left thy first love.”

Sad news indeed! what went before in this epistle was highly in favour of this church, and much to their honour; but this is against her, and greatly to her disgrace, and carries in it an awful intimation of the displeasure of him that wrote it.

IN the words we may observe,

(1.) The Charge; and

(2.) The Person that lays it.

(1.) THE Charge, viz. Thou hast left thy first love.

CHRISTIAN love is a spiritual grace, which has God and Christ for its prime objects, and naturally displays itself upon every person, and every thing that bears their image and authority; and as it is that which no man, in his natural and depraved state experiences; for the carnal mind is enmity against God, (Rom. 8:7) so it is what no true believer is destitute of, for he that loveth not, knoweth not God; i. e. is a stranger to the regenerating influences of the Divine Spirit, and fellowship with God; for God is love. (I John 4:8) Indeed brotherly love, which is the fruit of this grace, seems intended in this passage; but the principle itself must needs be included; for if he that is cold and unprofitable to his Brother, lays himself under suspicion with regard to his relation to God, and wants the evidence of being his son, because he is destitute of the fruits of divine love in the heart; surely the man in whose heart this love dwells not, can have no justifiable claim to this Character. This love is wrought by the almighty energy of the Divine Spirit; he implants this principle in regeneration, by his illuminating and attracting influences, as a Spirit of life from Christ, and the Spirit of adoption from the Father; hence it is said, the fruit of the Spirit is love. (Gal. 5:22)

NOW when this divine principle is wrought, in the soul, it abides there, whosoever is born of God his seed remaineth in him, says the Apostle. (I John 3:9) There is no extirpating this principle; it would be a work unworthy its glorious Agent, considering the professed end of his sanctifying influences, viz. the salvation of the subject, if any power in earth or hell could possibly destroy it: but we know from from the word of the Lord, as well as the nature of the thing, it is an eternal principle; for we are confident of this very thing, that he which hath begun a good work in us, will perform it until the day of Jesus Christ: (Phil. 1:6). And tho’ what the Apostle takes notice of with so much pleasure and triumph, (Rom. 8:39) generally understood as referring to the love of God to his people, yet it is at least applicable to their love to him. Not any creature shall be able to separate them. And therefore the believer may be persuaded neither Satan, nor his indwelling corruptions, (from which the danger is naturally the greatest) I say the believer may be fully assured that neither of these, much less any other creature shall be able to separate him from the love of God, which his Spirit has kindled in his heart, and which is in Christ Jesus his Lord. This divine principle exerted under the assistance of its blessed author, is the spring of all those spiritual exercises and duties, whereby the disciples of Christ distinguish themselves under a profession of his name, and in fellowship one with another.

IT must be acknowledged, that in this state of imperfection, this love is liable, from a variety of causes, to decline in its vigour, in proportion to which its precious fruits disappear, and this is verified in the instance before us. There was formerly much of this love to God and Christ discovered in the temper and conduct of the members of the church at Ephesus, but now they were declined, and charged with leaving, or relinquishing the vigorous exercise of it, tho’ not with entirely losing it. As our translators render it thou hast LEFT thy first love; so any one that will examine the original will find[1] the word by no means necessarily implies the final and total loss of that to which it is applied, but is clearly expressive of a remitting, or abating in the fervency of it:[2] I mention this because it is asserted, that this text destroys the protestant doctrine of the saints’ final perseverance; tho’ I apprehend without the least foundation; for if it were admitted that the term might be translated lost, it is to be observed the words would not then read, they had lost their love, but their first love; which plainly intimates love still subsisted among them, and that the degree of this love, and those fervent actings by which it formerly discovered itself, was lost, and not the essence or existence of the principle itself.

BESIDES, supposing it was said they had lost their love, it is spoken to a collective body, and it is no just arguing here from a general to a particular. If it could be demonstrated that all the churches in England were utterly destitute of love to God, it would fall short of proving that any one true believer ever lost this principle of Divine grace, which we are speaking of; since (tho’ in charity we hope better of every visible body of saints incorporated in a church state, how much soever declined, yet) it is not impossible but there might be the form of a church without any one true believer in it; and till this is proved impossible, I think it is unreasonable to argue from the defection of a church, to the falling away of any true believer: and therefore all objections against the important doctrine of perseverance, taken from such instances, are to be rejected, as having no foundation in the word of God, or the reason of things: and consequently the insinuations of its adversaries from this text, in favour of that uncomfortable, unscriptural, and Popish doctrine of falling away from grace, are impertinent and groundless.

THE matter of the accusation against this church of Ephesus was not their having lost their love; for love they had still, as appears from the testimony bore in the context: but they are charged with having fallen off, gone backward, and not keeping up to their former zeal, courage, and fruitfulness, which was greatly to their shame and reproach, as it is to every community under the like declension. But I proceed,

2dly, To consider who it is that lays this charge against the church of Ephesus.

THIS is a circumstance of great weight, and has no small influence on the importance and consequence of an accusation, as might easily be shown. The professed disciples of Christ and his visible churches composed of such, have many accusers. The Devil is not a little forward to this work; this adversary is unwearied in his accusations of the brethren, as appears from (Rev. 12:10) and doubtless lays his charges against them in a collective as well as an individual view. The men of the world, as they naturally despise and hate such who are separated from them by a profession of the name of Christ, and that in proportion to their zeal and spirituality of conversation, are ready to accuse them upon every false step, and every apparent deficiency, either as a body, or separately considered. And if they were at a loss for facts of this kind, (as would to God they always might be) yet they will rail against them unjustly, rather than fail of charging them with hypocrisy, and slanderously accusing even their good conversation. Sister churches may accuse a church of Christ, they may have just cause of complaint against her, or may accuse her thro’ inadvertence and misunderstanding without foundation: for churches are not infallible, and sometimes err in their complaints against each other. Now accusations from either of these quarters are to be deprecated, they often fill the minds of good men with sorrow, throw a community into much trouble and confusion, hurt its character, and terrify the minds of the members. Charges brought from these accusers are not to be disregarded, but all occasions for them, as much as possible, avoided. But of how much greater importance and more deserving serious attention, is a charge from Christ himself, who is the Person that lays the accusation in our text.

THE words stand in immediate connection with the first verse: These things says he that holdeth the seven stars in his right hand, i. e. Jesus Christ; I have somewhat against thee, &c.

THERE are three things that aggravate this charge and render it awful, which are to be gathered from the consideration of him that lays it.

(1.) The truth of the fact.

(2.) The heinous nature of the crime, and,

(3.) The dreadful consequences of impenitence under it.

FIRST, This charge is awful from him who lays it, as it is, and must be undoubtedly fact: This is certain from the infinite knowledge and inviolable faithfulness of Jesus Christ, who is the Amen, the true and faithful witness, (Chap. 1:3). The epistle to the church of Laodicea is ushered in with this consideration. (Chap. 3:14) Christ is no false accuser; others may bring wrong accusations, either thro’ mistake, or by design; but this cannot be the case with him who lays the charge in our text; the perfections of his nature, and his love to his church and people, forbid our entertaining any such thoughts of him. He is the omniscient and faithful Jesus; and therefore charges brought by him will certainly be made good: and those he lays any accusation against will surely be found guilty. The church of Ephesus, like other churches who leave their first love, seemed insensible of her case. These declensions are for the most part gradual; conscience grows silent under the allowance of sin, and a people by this means become unaffected with their own condition. Now Christ’s accusing them in person might justly awaken them; forasmuch as the least credit given to the report, must, without any further enquiry, upon the first reflection on his person and character, strike them with a deep conviction of their guilt.

SECONDLY, This charge is very awful if we consider from whence it comes, if we reflect on the relation subsisting between Christ and them, the obligation they were under to him, and their constant dependance upon him; I say, if we consider all these circumstances the heinousness of the crime will abundantly appear. This accusation was not laid by a stranger, or an enemy, one that had no affection for, or stood in no relation to the church of Ephesus; but by him, who was her Friend and Redeemer, her Lord, Head, and Husband; for this is the relation Christ stands in to every visible church, and indeed to every individual believer as well as to the catholic church,[3] or body of the elect in general. It was laid by him, who had done great things for her, and laid her under the highest obligations; and, in a word, by him on whom she absolutely depended for all supply as a church, for her protection, for her furniture,[4] and for her continuance. These considerations show the rebellion, ingratitude, and folly of all such backslidings, and how threatening an aspect the displeasure of Christ must carry within, which is a great addition to the awfulness of the charge, especially if we subjoin,

THIRDLY, The power and authority Christ has, as God and Mediator, to take vengeance on those who, being found guilty, are impenitent. These things taken together render the accusation very solemn and important; and it is as if he had said,

“I the true and faithful witness, I your Sovereign Lord and gracious Redeemer, who gave you being, who have from time to time supplied you with every needful thing, and done great wonders for, and in the midst of you; I, on whom you depend for your continuance and prosperity, and am able to save or destroy; I, who have all authority to recompense vengeance on them that despise me, and slight my cause; I have somewhat against thee, because thou hast left thy first love.”

THIS was the case of the church of Ephesus; she was greatly fallen off from her zeal and affection for Christ and his cause, and had abated much in that fervency and fruitfulness she had formerly been famous for. This the Lord Jesus Christ himself charges her with, which might justly awaken her to a sense of her aggravated crime, and of his displeasure, and ought to have deeply humbled every particular member before him, left he should come forth in a way of judgment against them.

1 - ’Aφῆχας from ἀφίημί, relinquo, remitto, omitto — not amittere, to lose his love; but remittere, to abate of the fervency thereof. —The same word used in the Septuagint, I Kings xvii. 20. of David’s leaving the sheep to a keeper, when he fought Goliath, to which he afterwards returned. Vid. Leigh’s Critica sacra. The word agrees to the Hebrew Vid. Trommius, Vol. I. 232.

2 - The Papists of the seminary at Rheims, who translated the New Testament out of the vulgar Latin, with great confidence assert, that this Text plainly refutes that which some hereticks hold, That a man once in the grace of charity can never fall from it. See Dr. Fulk's confutation of the false glosses of that set of men, printed anno 1601.

[3 - Wallin makes reference here to the idea of a universal church of which all living believers are assumed to be a part. The reference to this invisible "Church" appears in various places throughout this work but do not find support in Scripture for the idea of a universal Church. Wallin's arguments address the loss of love in a local body effectively, but obviously falter when he tries to make application to the non-existent "universal/catholic church." -Ed.]

[4 - furniture: furnishing]

Chapter 2

Some general observations from the charge brought against the Ephesian church for having left her first love, applicable to the churches of Christ in all ages, &c.

HAVING, in the former chapter, explained the case of the church of Ephesus, and, I hope, set it in a true light, I proceed to lay down the following observations, viz.

(I.) THAT it is usual for the churches of Christ to be very zealous and active, upon their first establishment.

(II.) IT has been found by sad experience, that churches, once famous for their love and fruitfulness, have declined and abated in their zeal for the name and cause of Christ, and vital religion. And,

(III.) THAT all such declensions are taken notice of by Jesus Christ, are highly displeasing to him, and are such, against which he will surely, sooner or later, testify his resentments.

THESE truths are obvious to every observing Christian, and are so evidently founded, partly on the sacred Word, and partly on the experience of all ages, that it would be needless to take up time in the proof of them.

IF we consider the materials of a church, when first gathered, we shall not wonder at the activity and zeal discovered in the midst of it. Whenever such a community is raised, especially where darkness and ignorance have formerly reigned, as was the case at Ephesus, whose inhabitants were very remarkable for their idolatry, it is always owing to the mighty power of the Divine Spirit working with the word of faith, enlightening, convincing, and converting such who were afar off from God, and dead in trespasses in sins. Now ’tis reasonable to suppose, that although, where the word of the Gospel has thus prevailed, before a competent number are sufficiently discipled into the order of Christ’s house, some hypocritical person, or persons, may creep in among them, (as seemed to be the case in the earliest times) yet, I say, it is reasonable, and in charity we ought to conclude, that the greatest number of those who constitute a church, on its first settlement, are indeed true disciples, whose hearts are glowing with sincere and ardent affection to Christ. These persons, in the love of their espousals, and the kindness of their youth, are studying how to testify their affection to Christ, being willing to deny themselves, or, as far as they can judge, even to lay down their lives for his sake. Young converts, who have been lately delivered from the terrors of an awakened conscience, in the views of death and damnation for sin, by a manifestation of the all-sufficient Saviour, and appropriating faith in his blood, they are filled with peace and joy; they see such an excellency in the Person, offices, sacrifice, and grace of the Redeemer, and are so sensible of their infinite obligations to him, for dying in their room and stead, that his love constrains them to make the most lively and affectionate returns. Such persons unfeignedly delight in his word, his ordinances, and his people; and every person, en-stamped with his image, and bearing his authority, is highly esteemed and readily embraced by them. Now a body corporate, composed chiefly of such members whose hearts burn with love to Christ, must needs be very active and zealous, according to their light in those things which their Lord has appointed, and which make for the advancement of his honour in the world, and their mutual edification.

CHURCHES are indeed established through other occasions, sometimes through divisions that happen among those who are in communion together, which may arise either from the ill spirits of some, who promote contention, and cause a separation; or from the corruptions that may have crept into a church, to the offence of many, whereby they were obliged to set up a separate community, to satisfy their consciences. These sad occasions are to be avoided if possible, yet sometimes are permitted and over-ruled for the raising honourable and useful communities in the world: but in these instances I apprehend the observation will also hold, especially in the latter, which most frequently happens. I believe it will appear upon examination, that if for the sake of any despised or neglected doctrine or ordinance of the Gospel, after proper endeavours to convince the body of their guilt, any number of members separate and embody themselves, a peculiar zeal for the glory of Christ, and love to each other, will commonly be found to prevail upon this their first establishment: witness the temper and conduct of the Protestant churches at the glorious Reformation from Popery, and the behaviour of the Protestant Dissenters in this land at their first separation from the Establishment upon the same principles: on the mentioning of which, one can scarce forbear at least to wish that the like zeal had continued to this day.

BUT, lively and vigorous as the churches of Christ are upon their first setting out, ’tis evident that, thro’ one temptation or another, they are liable to decay, and to leave this their first love. Such was the instance of the Church of Ephesus, and every age has produced too many examples of this sad truth: our land abounds with instances of the same kind, to be lamented over. What numbers of churches, once famous for their zeal and fruitfulness, bear the tokens of this melancholy alteration? Are there not, in all the denominations of Protestant Dissenters, many communities, where formerly the honour of Christ, and the mutual welfare of the members were prosecuted with that unanimity and vigour, that it was evident to all about them, which now, if we may judge by outward appearance, tho’ they may not openly disavow the doctrines of the Gospel, and change the ordinances of Christ, yet they are sadly declined from their first love? How are the members of many churches seized, in these days, as with a dead palsy? Are they not as cold and as inactive in spiritual things, and what concerns the body they belong to, as a natural limb when stagnated and withered with that frightful disease? Such is the stupidity and unprofitableness of too many, who continue in the relation of church-membership in our day; there appears no warmth of Christian love, no motion towards works of edification; these members have the same unhappy influence on the spiritual body, as the natural members have on the body of a man, when under the circumstance before-mentioned: they sink the spirits, they fill the lively members with discouraging apprehensions, they chill the whole constitution, and occasion their fellow-members to move heavily, so that the love of the best circulates but slowly; and when this is the case, very little is done by that church either for the glory of the Redeemer, or the advantage of precious and immortal souls. Thus we see it is often found, after the sad example of the Ephesians, that churches, once famous for their vigour and fruitfulness, decline from their zeal, or, as in the words of the text, leave their first love.

NOW, when churches decline in this manner, the Lord Jesus Christ takes notice of it, and is greatly offended with it; his eyes are upon those who engage in fellowship under a profession of his name: he walks among the golden candlesticks, and however insensible a cold and lifeless people may be themselves of their defection, Christ marks every degree of apostasy, and remembers how short they come of their former zeal. These abatements and shameful backslidings are highly displeasing to the Redeemer, who is very jealous of his glory; and nothing is more provoking to him, than to behold his institutions despised and abused by those to whom they are committed: a cold and formal people, who make light of the provisions of his infinite wisdom and love, are very obnoxious in his sight. It is no better than flying in the face of Christ, insulting his dignity, and trampling upon his grace, to treat the sacred privileges of his house with indifference; and tho’ he may wait long, and manifest great patience towards churches in this lifeless condition, yet after many warnings, if they repent not, they must expect he will testify his resentment against them, in a manner suitable to the righteousness and dignity of his character.

THIS being the state of the case, and the declining condition of the churches being so visible in our lukewarm day, I shall, for our further improvement of this awful complaint, consider it in the following method.

FIRST, I shall attempt to show by what symptoms it will appear, that a church of Christ has left her first love.

SECONDLY, Point out some of the principal causes of these declensions;

THIRDLY, Consider how Christ expresses his displeasure, at all such defections from a lively zeal for his interest and glory.

BUT before I proceed, I would premise, that

THE charge given in the text by our Lord against this church is applicable, not only to all other churches, but also to every individual disciple of Christ, and more especially should every church-member apply it for his own warning; tho’ I have chosen to follow the case the text relates to, and with a view to the present melancholy situation of churches, lamented by all serious persons in the midst of us, to consider it as referring to professed saints in a collective capacity; yet each particular Christian should examine himself, and look back on his former experience and conduct, and upon conviction of backsliding receive these awful words, as spoken to his own soul: I shall therefore take leave to make one reflection applicable to particular persons, viz.

THIS should alarm slothful professors, who, notwithstanding visible and great declensions from their former love, are satisfying themselves at least, if they can keep up their character in the church to which they belong, and are under no censure by the community with whom they have fellowship. It must be owned with grief, many are so hardened and scornful in the present day, that they despise the censures of a church, tho’ founded on the plainest Scriptural authority; it is sometimes seen that reproofs, ministered by a church of Christ according to the divine rule, are treated with contempt or anger, and set the delinquents a reviling instead of repenting: such despisers are far gone in impenitence and unbelief indeed! But there are many professors who, though they have not thus trampled on all the power invested in a church by the Lord for edification, nor so despised their privilege, as to make it an indifferent thing whether they are in fellowship or not; yet they remain unconcerned, in a supine and negligent state, and seem to think, if their station in the church is unimpeached, and if they are in full communion, all is well: this is the case with some who have notoriously left their first love, and who do by no means maintain their former zeal for the glory of Christ, and the prosperity of that body, of which they, by their own consent and desire, are constituent members. There are some professors who are thus at ease in Zion, and look upon themselves as honourable Christians, if they are clear of any charge in the records of the church to whom they are joined. But the egregious folly of this will appear, if we consider the accusations laid by our Lord himself, as in the passage before us, against all his people who abate in their fervency under a profession of his name. Know, O backsliding Christian, Christ has somewhat against you, tho’ his church has NOT: if you have left your first love, it will be of little comfort or advantage to you hereafter, that you have escaped the censure of the church, under your unprofitable conduct, since it evidently appears the Lord himself, whose judgment is in truth and righteouness, will surely censure you. Perhaps it will appear hereafter, that Christ has a charge against the church to which you stand related, among other things, because they have not duly exhibited and prosecuted a charge against you: this may be an instance of their declension and disobedience, which if it does not add to your guilt, can never be supposed to diminish it. ’Tis a great mercy to have the watchfulness of a church over us; or, if we go astray, to have its discipline properly exercised upon us. These are some of the privileges of Christian fellowship; but if the community to which we relate has so abated in its zeal, as to let us alone under our manifest departure from our first love, either for want of care or courage, there is nevertheless an accusation in Christ's Book against us; he notes all our unfaithfulness, ingratitude, and disobedience. There is not a neglect we are guilty of, or an evil practice we allow ourselves in, under a profession of his name, and as members of a particular church, but he will reckon with us for. Let every Christian therefore, who values the comfortable presence of his Lord, and the tokens of his love, search his own heart and ways, and under all his declensions, remember from whence he is fallen, and repent, and do his first works; for otherwise he must not expect to escape some severe token of his displeasure. I now come to the prosecution of the particulars proposed. And,

FIRST, I am to show by what symptoms it will appear, that a church of Christ has left her first love.

IN general, the relinquishment of this love is to be observed by a decay of its fruits. The example before us shows, that such declensions are discernible in the temper and conduct of a people, who are negligent and slothful in the discharge of those duties incumbent upon them. In the verse following the text, the church of Ephesus is charged with not doing her first works: i. e. there was a ceasing from the performance of those things she was heretofore in the practice of, which tended to the glory of her Lord, the advantage of his interest in general, and the edification of her own particular body: so when any church has left its first love, it will discover itself in an indifference and backwardness to, if not a total neglect of many necessary duties and works, which when fervent in spirit were diligently performed.

TO enter into a minute consideration of the many duties incumbent on, and exercised in a community of Christians while in their pristine zeal; and to show how these are neglected when they are fallen into the sad circumstances mentioned in the text, would take up too much room; let it therefore suffice, that I touch on some common, known instances, whereby a Community thus declined will appear to be so. And,

(1.) THIS abatement of love will be visible in their public assemblies. A church of Christ properly speaking, has no personal appearance, but as its several members are collected together for those exercises appointed for her edification; such are prayer, and singing the praises of God together, hearing the word, attending the administration of the sacraments, and the exercise of discipline. Thus far a Christian church agrees with all other societies, viz. it is a collective body; and I think it must be allowed, that the gatherings together of the individual members at stated, convenient seasons, for the particular ends of its incorporation, are necessary to its edification, and indeed to its existence. Now a concern for maintaining these assemblies is what churches, when first settled, are noted for, or when upon any remarkable revisal their love is fervent; but when a people grow cold, these meetings together are soon neglected. There are two considerations indeed, which one would think should be effectual against this destructive practice of forsaking these assemblies, even tho’ the affections of a people should in a great measure abate, viz. (1.) The voice of reason, with respect to the absolute necessity, as I just now observed, of maintaining such assemblies, in order to prevent their dissolution. And, (2.) The voice of conscience, with respect to the obligations church-members have solemnly laid themselves under, to use their utmost endeavours for the support of the body to which they join: but experience sadly verifies, that when persons decline in their spiritual love under a profession of Christ’s name, they are deaf to the united cry of these monitors, and being deadened in their affections to the things of Christ, are left to act inconsistent with both.

WE have a lively specimen of this forwardness to church-assemblies, when love is fervent, in the usual behaviour of young converts upon their first entering into fellowship: tho’ it must be acknowledged, in these cold times, the goodness of such too frequently goes off as the early dew, their love is of short continuance, and in many instances, ’tis to be feared, the zeal of these newly enlightened persons is quenched by the conversation of those, who, by their standing in the church, ought to be as nursing fathers and mothers in Israel. However, for a time usually this zeal for the assemblies is discernible; all opportunities of this kind are desired, delighted in, and attended upon, as seasons in which the soul hopes to find communion with Christ, and her fellow-members, and whereby she may attain further degrees of light, and be instrumentally useful to promote the increase and prosperity of the body.

LET such who have felt the power of God’s grace, and who have entered into the fellowship of the saints under the constraints of divine love, reflect on their past experience. I need not tell those who can remember the love of their espousals, how glad they were then to come up to the house of the Lord.

“How different was your frame and conduct, O revolting believer, at that time to what it is now? What a privilege did you think it to have a place in the Church? What an affliction was it to you to be disappointed of coming to her assemblies, even such as were of a more common and public kind; but especially when there was any thing to be performed peculiar to the Church, such as consulting the affairs of God’s house, hearing the experiences of those who were brought home to a Redeemer, &c.? In the prospect of such opportunities, how did you rise early, sit up late, and contrive, if possible, consistent with the discharge of your civil duty, to be present?”

THIS, I am persuaded, many must own was their disposition and behaviour at first conversion. When the love of Christ thus constrains the members of a church, her assemblies are frequent, early, and full, in proportion to the number and circumstances of those who constitute it; all her public appearances are beautiful and encouraging. But when love abates, the face of things is sadly altered, these gatherings together are neglected, members are not careful to maintain their places, they will be at little pains or expense to be present when ordinances are to be administered, church-meetings are despised, and ’tis difficult to uphold any special seasons for prayer in the church. Thus these declensions are visible in all their assemblies, whether private or public; instead of being frequent, readily and universally attended to, they are seldom, late, and thin; there is a general backwardness to them, and a shameful neglect of them. Now, that the omission of these assemblies is owing to a declension in love, appears from (Heb. 10:24, 25) where the inspired author exhorts us to provoke one another to love, to prevent the forsaking the assembling OURSELVES together, as the manner of some is. This symptom I have more largely insisted upon, because here begins the apostasy which often ends in the ruin of churches.

Chapter 3

Divers symptoms of the declensions of churches; selfishness of spirit, and a forgetfulness of divine mercy, the frequent occasions of them.

HAVING spoken somewhat particularly to the appearances the declensions of the churches of Christ make in their assemblies, which fail in proportion to a want of love, and by a neglect of which many flourishing communities have been finally dissolved; I proceed to consider some other symptoms of the like melancholy and threatening defection; and,

(2.) WHERE a church falls into this unhappy condition, of leaving her first love, it is further discernible in the conduct of the several members towards each other. The first love of the primitive Christians was apparent in a kind affectionate carriage towards one another, and their great concern for each other’s welfare. Thus it always will be, where love to Christ, and a zeal for his interest operates with any degree of fervency; this effect of love will display itself in a variety of fruits, each member endeavouring to prefer the other (Rom. 12:10; Phil. 2:3) forbearing with one another (Eph. 4:2-32; Col. 3:13) and by love serving one another (Gal. 5:13).

INFLUENCED by a spirit of religion, Christians will not only take delight to meet together on proper occasions, but in all their meetings will be courteous, pitiful, carefully avoiding all occasions of offence, seeking every method to be helpful, and to render each other as comfortable and as extensively useful as possible. Thus they act when under the constraints of divine love; but when this love abates, these good fruits disappear, and this lovely carriage ceases in proportion; members walk at a distance from, and are shy of each other. If we may judge by the conduct of some they have no care in their hearts, lest they should offend and grieve those they are in fellowship with, no companion for them when in distress; they scarce know one another in the Church, much less can it be hoped that they should take notice of one another when out of it: they are unacquainted with each other’s afflictions and temptations (the natural consequence of forsaking their assembling themselves together) and if the sorrows with which any are exercised providentially turn up to the view of the rest, they express little or no sympathy, or discover any fear lest the temptation should occasion them to fall; and there is reason to be jealous, that under such circumstances very few, if any private intercessions are put up in the behalf of those that are in distress. Thus there is a general backwardness to that mutual endeavour after the honour, comfort, safety, and usefulness of each other, which is evident in the churches of Christ, where an ardent spiritual affection prevails; and this discovers their declension from their first love.

WHERE this becoming temper and conduct prevails in a church, it will discover itself in the conversation of its members with relation to those that are absent: if the person spoken of be under affliction, or have been overtaken with a fault, something shall be dropped to express the sympathy and desire of seeing him restored: if he be in prosperity, and is enabled to walk with honour and usefulness in the church, such will testify their joy and thankfulness, for charity envieth not. Thus their discourse of one another will tend to raise the compassion or esteem of those they converse with towards their fellow-Christian, according to the circumstances he is in; but when a people leave their first love, slander and envy takes place, and the members of churches are too apt to rail against, and backbite one another. But,

(3.) THIS is further evident when erroneous or ungodly persons, and such who despise the church by their continual allowed neglects, are permitted to go on without censure or rebuke. One thing in which the church of Ephesus discovered her zeal was in a due administration of discipline, thou canst not bear them which are evil: and thou hast tried them which fay they are apostles, and are not; and hast found them liars. (ver. 2) It is a melancholy symptom of the defection we are speaking of, when a people become indifferent as to the doctrine or behaviour of those employed to preach among them, when they are unconcerned about the sentiments or conversation of those who are in fellowship with them, when thro’ cowardice, carelessness, or partiality, there is not a watchfulness to avoid, and a faithfulness in detecting and bearing testimony against sin and error in whomsoever it be found; and yet to this sad pass do Churches, when decayed in their love to Christ, gradually decline: and indeed it naturally follows upon their forsaking of their assemblies, and falling into that indifference towards each other before-mentioned; for hereby they leave the proper motive and means of exercising the discipline of God’s house, and then it must cease of course.

(4.) SUCH declensions from love will be discernible in their conversation with one another. This symptom is of a private nature, and is peculiar, as its appearance is in a great measure confined within themselves, and not so visible to them that are without, like those already mentioned: but the subjects their discourse turns upon when together, is a natural and good rule, by which professors may form a judgment of the warmth and spirituality of each other’s hearts. While there is a fervency of spirit towards the things of God, there will be a frequent speaking of them with pleasure. The conversation of such who are in a spiritual and lively frame will be much employed on the sermons they have heard, the opportunities they have enjoyed the relish and experience they have had on these occasions, and the heavenly city where they expect to dwell with Christ and one another for ever. When in a right spirit, believers in fellowship will be glad to meet together to confer about these things; and when they are assembled either occasionally or otherwise, the love of Christ, the fulness of Christ, the affairs of the church of Christ, and their spiritual concerns will be the chief subjects of their discourse. Where love prevails in the heart Christians delight to think of these things, and therefore will be ready to speak of them; how backward soever they may be when in a carnal frame to such conversation. This is the true state of the case: 'tis preposterous and absurd to suppose any thing short of this will be the effect of a zeal for Christ and the gospel; for out of the abundance of the heart the mouth speaketh, (Matt. 12:34). This is natural to man in every state, both in respect to civil and religious matters.

BUT when a community declines, the conversation of its members when together upon any occasion degenerates, (’tis to be hoped) not into filthy talking, such as those who are entirely under the dominion of sensual lusts delight in, yet too often into foolish jesting, condemned by the Apostle (Eph. 5:4) and at best their discourse turns upon trifles, such as are far beneath, and quite foreign to the purpose of their Christian character and association. I am sensible the people of God have occasion to enter into discourse both with the men of the world and one another, about worldly concerns, and that when unavoidably incumbered with the company of ignorant persons for a season, it may be convenient to refrain from that religious conversation otherwise so desirable; and I am far from condemning every subject of a civil nature among professed Christians when by themselves; discourse of this sort may be many ways subservient to their edification: but I say when professors of religion, whether members of one and the same particular church, or of different communities meet together from time to time, without any particular view to temporal concerns, and when they have no interruption from worldly men, and yet say little or nothing of these heavenly things, ’tis a sad sign they have left their first love.

UNDER this head we might observe the too general neglect of professors, as to conversation with the Minister of the church to which they belong. ’Tis no small discouragement, in the present day, to many pastors of churches, who long after the spirituality of their people in the bowels of Jesus Christ, to hear no more from those under their care about their spiritual affairs. In this respect how mournful are the stated seasons (for it is customary and reasonable to fix on such seasons) wherein those who have any thing to communicate, especially in relation to their souls, are invited to come? How many weeks and months are spent without answering the spiritual end of such appointments? If the backsliding professors of our times were to find themselves neglected in their civil stations by those they expect to be concerned with, as they slight their ministers; I believe it would sadden their spirits much, if not wholly discourage them. These neglects oblige the Ministers of the Gospel either to lay aside such appointments, or at least to put up with now and then a few visits that are but carnal at best. ’Tis a trying case for a pastor to discharge his duty with faithfulness and earnestness to a people year after year, and perhaps for many years together, and to be able to obtain but very seldom a free acknowledgment of the influence of his administrations. But as this is cruel to a faithful laborious minister, so it is a token that the people are declined from that love which is the source of all true religion. And,

(5. ) TO these particulars I would subjoin another symptom of a church leaving her first love, viz. when animosities and divisions prevail. Charity is the bond of perfectness, (Col. 3:14) but carnality brings contention and schism in the body. Thus it was in the Corinthian church. (I Cor. 1) All separations and confusions in communities are owing to this defection, for the effects of love to Christ and one another are unity and order. When this symptom appears it is a very threatening case, and there is danger of a dissolution; if not immediately, as when the natural body is burnt up in a few days by a malignant fever, yet more gradually, as when, from the dregs of some bad disorder, or some other cause, a person falls into a consumption, and wastes away. This dangerous symptom is naturally produced thro’ the declensions we have been treating of: for when once the members of a particular church become negligent of gathering together, grow shy, and are unconcerned about each other’s spiritual welfare, when once they come to be indifferent about the doctrine, the sentiments or conversation of their ministers, and such who are in fellowship with them; when once they leave off quickening one another in private conversation, the enemy soon finds matter for contention and division; roots of bitterness quickly spring up thro’ those corruptions indulged, and the many vain persons which are permitted to creep in while the body continues in this carnal state. This naturally leads me to the next general head proposed, viz.

SECONDLY, To point out the principal causes of such declensions in the Churches of Christ.

AND it is easy to see that the immediate and direct cause of this defection in a Church arises from the degeneracy of those individual persons whereof ’tis composed, who for the most part are all in general culpable, more or less, and who, (awful consideration!) stand accused by Jesus Christ himself, in proportion to their guilt for every such melancholy alteration. But I shall attempt in a few particulars very briefly to give some idea of the rise and progress of such declensions; and I think it will appear in some measure from the following known occasions of degeneracy in these communities.

(1.) IT originally springs from the indulgence of carnality and selfishness in many of its members.

AS the corrupt heart of man is the fountain from whence proceed all the adulteries, impieties, and cruelties seen on the face of the earth; so the beginnings of these sorrowful declensions, visible at any time on the churches of Christ, are to be traced to the individual persons who constitute them, and are owing to the deceitful lusts that war in their members. Some lust sallies forth at an unguarded hour with success, and betrays the professor into its hands; this demands obedience, and is permitted to captivate the soul to its will, and thus brings forth the bitter fruit; indulgence of sin lays the foundation of declension in the person overtaken, from whence the church he is related to is infected, in proportion to his influence in the body. Here we may date the partial apostasy of a church, which if grace prevent not will issue in its utter destruction.

WHEN persons first set out in a profession of the name of Christ, warmed with a sense of divine love, and rejoicing in the blessing of redemption thro’ the blood of Christ, they are humble, spiritual, and generously disposed to lay themselves out for the Redeemer’s cause; then they are vigorous and active, careful to fill up every duty and exert themselves in their several stations; but after they have run well for a season, Satan, vigilant and subtle, is often permitted to set his trap and hinder them. This is more frequently the case, where persons are called in their minority before they are entangled with the cares and concerns of public life; these professors unexperienced in the world, together with the deceitfulness of their hearts and the devices of Satan (an unskilfulness common to persons first enlightened) are very liable to be ensnared, and indeed are for the most part drawn aside more or less from their first love in this way. The god of this world presents some bait: there is perhaps an advantageous marriage, or settlement, or opportunity for mending his outward and temporal circumstances that offers itself to the professor, but so plainly inconsistent with his continuing in the zealous discharge of his duty in the church of Christ, that the danger cannot be overlooked; this throws him into great distress of mind, for tho’ some may be so void of shame as to make no scruple under such a circumstance to seize the earthly treasure, yet where the love of God is in the heart, and even, in most cases, where only strong conviction may have affected the mind of a person and brought him under a profession, conscience will startle, and the professor hesitate what step he had best to take. Now while this net is at his feet, and he is parleying with the temptation, the great Seducer steps in, he stirs up carnal reasonings, and all the lusts of the flesh and the mind, as far as he is permitted. Well, says Satan, this may be done without casting off your profession or forfeiting your character in the church; see how such and such a church-member lives and acts: you may do it with as much safety to your eternal welfare as he, for this does not depend on a number of duties and ordinances. Thus the Devil knows how to misapply the greatest truths to pervert the souls of men into misery. Yea, further says the Tempter, thou art poor, and mayst never have such another opportunity of rising in the world, and tho’ the proposal before you may oblige you to slacken your diligence and zeal for the present, yet hereafter when you have got into possession of abundance, you will be better able to serve the church of Christ. O horrid deceiver! Alas ignorant professor! How like a silly bird does this Fowler catch thee in his snare? Not considering the unsatisfying nature of the creature-portion, the unhappy influence of worldly enjoyments to take away the heart from God, if special grace prevent not, the unwary professor flies to the net, and coveting after this world destroys his credit and usefulness as a Christian, and pierces himself thro’ with many sorrows. Multitudes are drawn aside after this manner, ’till the things of time and sense imperceptibly gain on their affections, then they grow proud, carnal, and selfish, and instead of being as heretofore, provokers of love, are like cold water to the affections of others.

THOSE who attain the riches of this world at the expense of their duty in the church of Christ, are usually by their sad example under the influence of these sensual enjoyments the greatest instruments of her declension and ruin. But whatever cause it arises from, where self-love creeps in, and sensuality prevails, a fervent affection to Christ and spiritual things goes out, and when the members of a church are carnal and selfish, it tends to the evil lamented. We are told that in these last days among other exercises, the church is to be tried with such who are lovers of their own selves; (II Tim. 3:2) and so remarkable did this spirit prevail even in the Apostolic age, that there is a complaint, (Phil. 2:21) That all sought their own, and not the things of Jesus Christ. I have been the more particular on this head, it being the main source of every other temptation, which takes place to the prejudice of zeal and all spiritual prosperity in the churches of the living God. But,

(2.) ANOTHER occasion of declension among professors is a forgetfulness of the mercy and kindness of God, both to their own souls, and to the church to which they belong.

THIS was the case of Israel of old (Jer. 2:2). I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, &c. The Lord charges her (ver. 6) with not saying, where is the Lord that brought us out of the land of Egypt, that led us thro’ the wilderness, thro’ a land of deserts and pits, &c. They had forgot his wonderful works, he reminds them therefore, how he brought them into a fruitful country to eat the fruit thereof and the good thereof (ver. 7). So when persons are captivated by their lusts, and entangled with the pleasures and profits of this world, it lulls them into a forgetfulness of the love and grace of God, that was manifested to them at their conversion, and when he brought them out of spiritual Egypt; how kindly and seasonably light, and a view of pardon broke in upon them, when they were filled with terror, and under the apprehensions of the divine wrath; they forget the condescension of the Lord in hearing their prayers in such times of distress, and the vows they made upon it. And thus when a church declines thro’ the defection of its members, there is a forgetfulness of their past experience, the providences that settled them at first, and how kind the great Shepherd had been from time to time, in protecting and furnishing the church to which they relate with gifts, raising up one and another to support his cause among them, and preserving the candlestick in its place. When a people lose a sense of God’s past goodness, and forget the many wonderful favours he has wrought for, and in the midst of them, no wonder they decline in their zeal for his glory.

Chapter 4

A further account of what promotes declensions in churches, together with the manner in which Christ expresses his displeasure against the communities on whom they are found.

FROM the consideration of the indulgence of a carnal selfish spirit, and a forgetfulness of divine mercy thro’ various temptations, as the frequent occasions of a church leaving her first love; I pass on to show,

(3.) THESE declensions are not a little promoted thro’ the increase of formal professors. Hypocrites usually multiply upon the abatement of zeal in the true disciples of Christ; when such who fear God are betrayed thro’ carelessness into a carnal frame, and slacken in their diligence, with respect to those they admit among them, there are persons who take occasion to enter into their fellowship, desiring for some sinister ends the form of godliness. Therefore when a church is in a cold lukewarm state, it becomes each member to examine himself; for there is room to be jealous there are not a few who deceive their own souls in the midst of them: these carnal professors can by no means comply with the pains and patience, the self-denial and watchfulness necessary to the church’s prosperity, and which when fervent in spirit she is careful to exercise; they are not for that purity in doctrine, that strictness in discipline, that holy and spiritual conversation, which those who are animated with zeal for Christ aim at; ’tis burdensome to their minds, yea, ’tis dangerous; for as they like not to conform hereunto, so if this godly zeal should too much prevail, their contrary conversation will soon expose them to censure, and hereby they will either lose their places in the church, or at least lose their end in maintaining them, which is to be esteemed righteous and holy persons. Carnally minded professors will always, in proportion to their influence in a church, render abortive the endeavours of the spiritually minded believer, to promote a fervency for the doctrines and ordinances of the Gospel; especially those which, thro’ the degeneracy of the times, are despised. They are for the most popular notions, for having the greatest reputation, but for meeting with no opposition in their profession; hence they will secretly or openly discountenance all those measures taken for the revival of true godliness, when decayed. Such men are very soothing, and usually have some specious pretence for the opposition they make to the proposals and attempts of others, for the restoring meetings of prayer, for keeping up watchfulness over the members of the church, for calling such to an account who walk disorderly, and for reviving spiritual discourse, all which may have long lain neglected; I say, this opposition of formal professors is for the most part carried on under some specious pretence; a cry of liberty and charity shall gloss ever their conduct, and thereby deceive many. Thus they become the occasion of a Church leaving her first love more and more; and thro’ their obtaining a majority in number or power, hath many a lively and reputable Community of saints been disgraced and destroyed.

(4.) SOMETIMES the coldness of other churches, situated in the neighbourhood, administers to this evil.

APOSTASY, in what subject soever it resides, in all shapes and degrees is infectious like the plague; as one member in a community connived at in the indulgence of sin leavens another, and thereby, if the appointed means is neglected, the whole body will be gradually corrupted: so one community of professors declining in their zeal, is often the occasion of another’s going off from their former love. The iniquities indulged, and the duties neglected in one church, like roots of bitterness spring up and defile others; the infection spreads insensibly, and sometimes conveys its poison to a great distance; but, however, where several churches lie contiguous, ’tis seldom seen that one decays alone. It is true, the constitution of particular churches, which are independent bodies, makes it possible, that where divers border upon each other, one may drop and the rest stand; but sad and abundant experience shows us that this is scarcely to be expected. It is observable, that where one has declined, unless a remarkable spirit of reformation has been given, the rest have soon followed. All the churches in Asia were infected, more or less, pretty near together, and decayed within a little of each other.

WE are prone to be content with a comparative righteousness and goodness; there still lurks in the hearts of true Christians something of this vanity, and it often very much affects their conduct, not only in a private but a collective capacity; and ’tis evident how greatly this unhappy propensity must needs expose them to injury, from bad example. The best of us are too apt to square our conduct by this false rule of comparison, a rule that deceives many souls into a groundless hope, and most fatal security, to their utter destruction; and that betrays Christians in fellowship into a neglect of their relative duties, and an indifference of spirit towards the doctrines and ordinances of the Gospel, before they are aware. The best answer many professors can give upon enquiry, why they are so seldom, so late, so inactive in their places in the churches to which they belong, is that they come up to, or it may be in some little degree exceed, what some backsliding members of neighbouring churches do: surprising stupidity! But such is the sad trifling of some in a carnal frame; they boast themselves in a comparative way, by the conduct of formal and disorderly persons, under a like profession with themselves; tho’ they might justly be ashamed to compare their present behaviour even with their own former conduct, much less with the rule of Christ’s word, and with the sacred vows that are upon them.

WE see then, that the defection of a church arises from the degeneracy of its members, it originally springs from their being betrayed thro’ the remainders of sin by the subtlety of the Tempter into a sensual and private spirit, which occasioning a forgetfulness of the mercies of God heretofore manifested in their favour; in this indifferent state formal professors multiply, who use all their interest to prevent the revival of spirituality and religious zeal, and these declensions are not a little promoted thro’ the ill example of other churches who are fallen from their steadfastness. Which brings me to the last thing proposed, viz.

THIRDLY, To consider, how Christ expresses his displeasure at all such defections from a lively zeal for his interest and glory.

THIS is clearly illustrated in the case of the church of Ephesus, and plainly related in the context; therefore any considerable enlargement is unnecessary. The subjects on which the effects of his anger will terminate, are doubtless the people under a profession of his name, who may expect to feel his resentment, as private persons, and as a public body. It is not suitable to my design to enter into an enquiry after the tokens of his displeasure against particular persons, who are the instruments of these declensions in a church state, such will have their reward in this life, or that which is to come; but Christ expresses his displeasure against his churches,

(1.) BY charging them with their declensions. Thus, in the text, he accuses the Ephesian church, I have somewhat against thee, thou hast left thy first love.

IN the times of the prophets, under the former dispensation, the Lord charges the backslidings of his revolting people Israel upon her; and by such charges they might see how displeased he was with their forsaking his ordinances and despising his word. So the Lord Jesus by charging his churches with their declensions, testifies his displeasure against them. It is not to be expected there should be a fresh revelation from heaven, as in the instance before us; he has by this very passage issued out a standing charge against all his churches, who like this at Ephesus, leave their first love. Christ is here (as observed in the introduction) speaking in his word to his churches, and when any church is under the like appearance with that to whom the words were first directed, the Minister ought to apply the accusation faithfully, and woe be to those who contemn the charge on account of the messenger that brings it in the name of the Lord. It is remarkable that this accusation was not ministered by the Angel that assisted in the Revelation, nor by John to whom the revelation was made, but by the Minister or Overseer of the church to whom it was sent for that purpose; so that the churches in the present day, if backsliding, have the word administered in the same way the church of Ephesus had. But,

(2.) CHRIST expresses his displeasure by warning his backsliding churches to repentance, which warning is accompanied with a threatening in case of obstinacy.

THIS also stands recorded in the eternal, sacred Word to be ministered out by his faithful Ambassadors. When a people are visibly upon the decline indeed, there is a mixture of kindness in these warnings. ’Tis a mercy and an undeserved favour, when a people forsake their zeal, that he does not suddenly, and immediately pour out his vengeance on them for their ingratitude, treachery, and disobedience: but he is a merciful God, slow to anger, and of great compassion. These warnings however bespeak his resentment against their proceedings, and involve in them the awful intimations of his displeasure. Sometimes to his word he adds other warnings by the dispensations of his providence; as when he withdraws the light and success they formerly were indulged with; when he removes a laborious Minister, and many other valuable persons by death, or otherwise; when he suffers great trials to the body, thro’ the disorderly conduct of its members: these and such like intimations call upon a people to remember whence they are fallen, and should be received as tokens of Christ's controversy with, and displeasure against a declining church. But then,

(3.) IT is certain, if a people persist, and all the instruction of his word and providence do not awaken them to repentance, he will at length execute his anger in their dissolution. This was the threatening against the church of Ephesus: and what was the consequence? Christ removed the candlestick out of its place. (ver. 5) This the Lord will do, if a church continues to revolt, under all the charges laid against them in his word, ministered by his faithful servants, and after many rebukes and warnings. And this Christ can do, consistent with the purposes of his heart, and the unchangeable covenant of grace. The promises that infallibly secure the salvation of every true believer, and the stability of the church of God, are no security against the utter ruin of particular churches, if they degenerate into a contempt of his institutions. The Lord can strip a nation, full of formal churches, of all the means of grace, and remove every appearance of the Gospel from them, consistent with all that he has purposed or declared; and he is able to testify his anger by these fatal means. All the dependence of a church is upon him; gifts necessary for edification are in his possession, and must be given forth from him; yea, the Spirit itself comes from him.

CHRIST has a sovereign jurisdiction in the universal church,[1] and all particular churches are at his disposal: he is the only true Head of the universal church, the chief Shepherd of the flock, and will let no church continue longer than may conduce to his own glory, and the good of his true disciples: he can take them down at his pleasure. I apprehend indeed a church (especially in times of outward ease) never dissolves but thro’ her own default; and many particular professors provoke the Lord to anger, and may be called to his bar before the expiration of the church they have been the occasion of destroying; but Christ is able, when the iniquity of a backsliding people is full, soon to dissolve them, by withdrawing his presence, by calling home faithful Ministers, and permitting disqualified persons to succeed for a while; by withholding the Spirit of truth, on whose operations all success depend. In a word, by leaving them to their own spirits; then, alas! Their sloth, pride, hypocrisy, and covetousness presently introduce contention, by which they often bite and devour one another, till the body is consumed. When carnal professors by this means come to have their full swing of power and influence, the useful zealous members, if a few remain alive, are obliged to leave the church, and betake themselves to some other communion; or if they are at too great a distance from such a relief, they are obliged to mourn in silence at the view they have of the approaching ruin of the community, which they cannot prevent. By these and such like sorrowful methods Christ takes down a church-state, and will testify his resentment against a body of people, who, under that character, impenitently trifle with his institutions.

THUS I have endeavoured to give some account of the symptoms that appear upon a church that has left her first love, the sources of these declensions, and the way in which the Lord Jesus Christ will express his displeasure against such departers from him.

[1 – It is worthwhile to note that Wallin believes Christ is sovereign over the “universal church.” In the contemplation of this idea, the fallacy of the universal church theory becomes evident in the fact that the Sovereign of local churches threatens to extinguish one of their candlesticks for an abated love that includes apostasy from doctrinal purity, and threatens to “spew out” another for embracing worldliness. Yet the so-called universal church (over which He is claimed to be sovereign) abounds with the rejection of doctrinal purity and the full embrace of worldliness. Somehow, though, the Sovereign of the “universal church” turns a blind eye to rampant failure in the reality while threatening the type with extinction. This is another wonderful contradiction one must embrace in order to hold to the universal Church theory. -Ed.]

Chapter 5

An application of the foregoing truths to the temper and conduct of the professors of religion in our day, and the pernicious tendency of all notions which lead believers to an indifference to the duties of their station in the particular Churches to which they severally belong.

THE application of the things laid down in the preceding chapters, is easy to every observing Christian; and I think there is too great a likeness in the present temper and conduct of many professors amongst us, to be overlooked by considerate and knowing persons. Who that reflects on the present state of religion amongst us can deny, that in general, and especially on many particular churches in our day and land, these melancholy symptoms too visibly appear?

IF an abatement in zeal for assembling together is any proof of having forsaken our first love, surely the charge stands good against us. How sadly is the house of God neglected! The more public stated seasons for worship, are so shamefully treated, that (unless arrived to a great degree of insensibility) one cannot take a serious review without blushing, We agree to meet God and one another at one hour, and generally come together near upon the borders of the next! What a strange disturbance do the few that come early meet with near half the time of their devotion, from the rushing in of those who come late, and are by far the greater number in many places? The Minister, and they who make conscience of being in the assembly to begin with him, could never proceed with any composure in the divine service, for the rustling of clothes, and the clattering of doors, were it not that custom has at length rendered it somewhat tolerable: and, in short, were we to wait for a decent silence before we begin, we should have scarce any time for either of the branches of public worship. And after so much time is elapsed with little or no religious service performed, is it not grievous to see how many fall asleep under the word, while others give too much suspicion of a wandering heart, by the roving of their eyes? Many symptoms of a restlessness, during the short space, are apparent in some, who seem more watchful of the clock, lest the preacher should exceed the time, than of the word spoken, lest at any time they should let it slip: nor will some spare their reflections if they are detained a few minutes longer than common. I acknowledge it is necessary for the most part to keep to the time appointed, and am far from pleading for a continuance in public service to the disorder of families; but when people are offended upon every little excursion of this kind, however the subject may call for it, (as is the case of some) it is a sad sign of carnality, and want of affection for the things of Christ. This is the manner in which even Protestant Dissenters are too generally found to attend their religious assemblies

NOW let any serious person reflect on these things; is not this the true state of the case? And is this right? Is this becoming the courts of the Lord’s house, or answerable to the great design of such meetings? If a Jew or Mahometan,[1] who never heard the just complaints of our declensions, was, upon enquiry after the time and places of our worship, to attend as a spectator, would he not be surprised, think you, to see the house empty near half the time appointed for devotion? Would not a stranger be tempted to think, that after all our profession, we had no such sense of our obligations to Christ, no such reverence for our Saviour and his word, no such apprehensions of the authority and importance of his institutions, no such delight in his service; in a word, no such expectation of his spiritual presence, or of a blessing from his hands, as we talk of? Men who are in good earnest about their temporal honour and interests, will not thus attend the Exchange, or other places of public resort for the negotiating of business, according to their several professions; nor if they have acknowledgments to make to their earthly Prince, or any favour to ask of him, will they attend his presence-chamber, in this manner, if they have any regard for acceptance with him. And why then should they think it sufficient, or decent thus to attend the worship of the great God? How thoughtless soever we may be, the Lord is displeased with such services, and will not accept them; what he says by his prophet is applicable to the case in hand. (Mal. 1:8) Offer it now to thy governor, will he be pleased with thee, or accept thy person? saith the Lord of Hosts. Strange, that men, and good men too, should be sunk into so carnal a frame, or be so stupefied, as to conceive, that what would be justly resented by an earthly Prince, should be acceptable to the glorious Jehovah, who is declared in his Word to be a jealous God. — It is not at all to be wondered at, that we have so little of the divine presence in those assemblies, in which his majesty and grace are thus affronted.

IT may be thought that in this representation I have deviated from my subject, seeing this negligence and indecency is chargeable upon the hearers of the word in general, and not peculiar to church-members. I admit it, but I thought it not unnatural to introduce the account here, and indeed it was almost necessary in respect to the first symptom laid down of a declining state; and I appeal to all who make any observation on our public assemblies, if many church-members by their late attendance, and in some instances by their behaviour, are not ill examples to others; and whether when persons under such a profession generally conduct themselves in this manner, it is not highly criminal in itself, and an undeniable token of their having left their first love.

BUT if we look into meetings of prayer of a more private nature, how are they attended? In how many churches are they entirely laid aside? — Church-meetings, for hearing the experiences of such who propose for communion, enquiring into the conversation of the several members, purging out evil persons, and other necessary duties for the admonition and comfort of every one in fellowship, and the preservation of the body; are they better attended, than the more public assemblies? If any judgment can be formed by what is seen and heard, many under a profession of the name of Christ have much to answer for, for their neglect of his cause, and their own souls in the omissions of such necessary meetings. It is complained that in some communities there is scarce any appearance of such assemblies, which the nature of their constitution, and the command of Christ so earnestly demands: and the few who, under the discouragements of the present lukewarm time, attend the exercises, are witnesses in almost every church, that many never appear in these her weekly or monthly assemblies, or discover any concern for the welfare of the body. The like is to be observed with regard to sympathy with fellow members in distress, and spiritual conversation among them: some professors never give any proper evidence of the one, or are found engaging in the other, from year to year; but are mere nominal members of the church to which they relate, excepting now and then hearing a sermon in public, or receiving the sacrament, and even these are too frequently omitted, by some, and that upon very slight occasions.

WHILE I am speaking of these sorrowful backslidings, I would observe, it is however to be acknowledged that many professors are very generous with their substance, especially in and about the City of London; besides other occasional and liberal exhibitions, there are many noble charities supported by yearly contributions in the churches, and even by those, on whom too many of the sad symptoms I have been describing are to be found. This disposition indeed is truly worthy of the Christian character; may the Lord continue and increase it. But such charities can never be thought to excuse the declensions we lament. Our bounty will not atone for our formality, nor our generous donations to pious designs save us from the displeasure of Christ, if in other respects we slight his Gospel, and pour contempt on his ordinances. And indeed if irreligion increases upon us in this manner, there is reason to fear that this charitable disposition will soon decline, or the charities themselves be misapplied.

THIS is the sad situation of the churches; these the tokens of declension upon us; yea, I might subjoin, that, so ignorant, or so much indisposed are some members of churches, that they seem astonished and are even offended if their Ministers tell them of these things, and stir them up to a more vigorous discharge of their duty. Melancholy alteration indeed from those times, when through affliction and persecutions the churches I am speaking of, were first established in our land! Then the fellowship of the saints was esteemed honourable; then it was the mutual endeavour of Christians to build up each other in their holy faith, and to encourage one another in the ways of the Lord; then few were missing at the times appointed for assemblies of every sort necessary to edification, and then there was a general forwardness to every good word and work. O that it were with us as in years past, as in the days when the love of God was shed abroad in the hearts of his people, and the zeal of his house was ready to eat them up!

I COME now to make some reflections upon the whole; and, shall close this chapter with observing,

FIRST, How prejudicial to the churches of Christ are all notions and practices, that slacken the zeal and diligence of believers in the duties, of their profession?

I SHALL enlarge somewhat particularly on this reflection, because I think it highly necessary, considering the temper and conduct of many professors at this time, who are, I apprehend, unwarily, employing themselves in this unthankful office; and instead of building up (as I believe most of them intend) are pulling down the churches of Christ.[2] If the negligence and declensions of a particular church are so displeasing to the Redeemer, and what he will resent in the awful manner we have seen; it must needs be very injurious to the churches, and the visible interest of Christ in the world, to propagate any sentiment, or give into any conduct, that has a tendency to abate the concern of a professed believer, to fill up his station in the house of God. It appears from the constitution of a church, she can only be zealous and fruitful in proportion to the activity and vigour of her several members; who by a frequent and ready assembling together, discharge the duties of their respective stations in the body.

EVERY thing therefore that lessens the obligation upon a believer’s conscience, or alienates his desires to be found active, according to his ability in the body whereof he is a member, tends to the declension of that body, occasions the displeasure of Christ against it, and strikes at the very being thereof; and indeed as far as the influences of such bad examples reach, it is levelled at the existence of all other churches.

WE are not without delusions and temptations of this kind in the present day. It has even been insinuated there is no particular rule in Scripture for the order of a church-state,[3] this is making short work with ordinances indeed: upon this principle a voluntary society of Christians cemented by a few by-laws and inventions of their own, and destitute of the special ordinances of Christ, has equal authority with a church which has no other essential band of union, than what is prescribed in the divine word, and where there is a Sacred regard to all the wise and gracious institutions of the Redeemer; but such vain imaginations are to be protested against as derogating from the kingly office of Christ, and as a means of introducing anarchy into his churches, which, where it takes place; if not timely remedied, must naturally issue in their dissolution.

’TIS much to be lamented that many private Christians, and even some of a more public character in the churches have countenanced practices that favour of a notion so destructive to the honour of Christ in the world. Far be it from me to suppose, that all who give into such a conduct, have any selfish view, nor would I allow myself to judge any one individual ringleader of these pernicious sentiments; ’tis the prerogative of the great searcher of hearts to judge and condemn those who seek themselves, under a pretence of seeking the things of Christ. I would hope there are very few if any such among us. But what ends soever persons may have who espouse such unscriptural notions, it appears to me that these sentiments may be subservient to designing men, who lie in wait to captivate weak and unwary Christians, and that they are calculated to destroy religion from the face of the land, and bring in an inundation of enthusiasm, superstition, and error among us.

LET us remember our Lord is a God of order, and maintain a reverence for his institutions, according to the light of our consciences, if we would escape the snare of the Devil, for he always sets up his standard in confusion. It is not a general notion of the doctrines of the Gospel, or a flaming zeal for one or two particular truths, how important soever, that will atone for the contempt of the appointments of infinite wisdom for supporting the cause of Christ. When the enemy has led one part of a religious community into an apostasy from their sacred engagements with the church of God, and rendered the rest indifferent about fellowship in the method prescribed in his word, his business is done; the breach is made; he will soon remove the remaining part of the treasure, and find means to pervert men from that doctrine, which for a season has been the bait to unguarded persons.

THERE have been divers attempts of late years on the members of churches, in order to alienate them from the communities to which they belong. It has, with too much success in many instances, been insinuated, that such are really under no obligation to fill up their places, that it is as acceptable to Christ if we are but where any of his dear children are gathered together, as tho’ we were present with those in particular with whom we are engaged to walk in fellowship: a sentiment so glaringly unjust, that it is wonderful it should ever captivate any honest serious mind. Much pains has been taken to draw off such whose names are in the churches, by directly or indirectly accusing their minister or their fellow members to them, with want of spirituality and Christian love in general, or with want of affection to them in particular, or perhaps under a pretence of finding more of the presence of Christ and communion with him elsewhere. But who cannot see that the drawing aside of professors by these or any other base methods or specious pretences, is naturally levelled against, and injurious to the churches of Christ in general; that it must necessarily incapacitate them for doing their former works which they performed, when the members acted a rational and faithful part in discharging their duties; and consequently, that, according to the example of the Church of Ephesus it must bring down the displeasure of Christ upon them. Can this be an acceptable service to the Lord? Must not they who are found in such practices be under great delusion?

THERE are others who practically prejudice the churches and institutions of Christ; among whom may be reckoned, such who through an indulgence of carnal pleasure are negligent of the church they belong to. Also those who, in the judgment of charity, are true disciples, and who in private profess they believe in Christ, resting their salvation upon him, and yet submit not to his public ordinances. And, if there are any persons more injurious to the institutions of of our Saviour than either of these, I apprehend they are such, who having met with some offence in the church they belonged to, passionately withdraw, and go on year after year, and perhaps to the end of their days, out of church-fellowship; as if because of the infirmities of those who, it may be, have given them just cause of offence, they are discharged from their obligations to obey the Lord Jesus, and from being found in the ways of his appointments. These Christians do not consider the ill effects their example has to bring the importance of Christian ordinances into suspicion, if not contempt. I persuade myself they are not designedly, but I am certain they are really, in proportion to their influence, greatly prejudicial to the visible Church of Christ in the day in which they live.

[1 – Mahometan: Muslim]

2 - It is clear to me from Scripture, that the catholic visible church on earth is divided into many particular churches, at the appointment of our Lord, who by his inspired Apostles instructed us into their formal constitution. Such particular hurches, I apprehend, with many of my Christian brethren, to be distinct independent bodies from each other, and are to be considered as different parts of the one catholic church, which church appears with beauty and lustre in the world, in proportion to the number and brightness of these particular communities, styled in in Scripture golden candlesticks: now the continuance and glory of these particular communities are maintained thro’ the activity and zeal of their constituent members; who under the constraints of divine love, thro’ the assistance of the blessed Spirit, are diligent in the exercise of every grace and discharge of every duty. If this be a just representation, ’tis easy to see the dreadful tendency of breaking in upon the orderly and lively discharge of these duties incumbent upon Christians as members of particular visible churches.

3 - This at once takes off all authority from the discipline of a church, the necessary and appointed means of preserving the body from being corrupted and ruined, by erroneous, immoral, and disorderly members; and is in effect what is called Erastianism, from one Thomas Erastus a Swiss physician, who arose during the time of the Civil Wars in England: his distinguishing tenet was that the church had no right to discipline. The difference indeed is, that Εrastus seems to acknowledge a church, but disowns her power to excommunicate, absolve, &c. but this notion I have mentioned, virtually destroys the very being of a church, by denying there is any such corporation, i. e. any society whose formal constitution is according to the express direction of the Lord Jesus; for this is impossible if there is no particular rule in Scripture for it. They come much to the same; for a church without discipline will soon dissolve, or at least be so defiled as to be no fit habitation for a heavenly-minded person; yet the latter seems the more bold and presumptuous assertion. Christians indeed have differed in their opinions concerning the mind of Christ in this important article, thro’ the different degrees of light they have in this imperfect state; and this is consistent with an universal acknowledgement of the authority of our Lord in his word. But when persons come to question there being any command or express rule for church order, this overturns all things in the house of God, and opens a wide door to all the inventions of men. Christianity itself, in my opinion, in this case is in great danger; for when the churches are demolished religion is in a defenceless state: the presence of Christ and his Spirit departs from a nation when the candlesticks are removed, and nothing but gross darkness can be expected, as it is now in Asia, once so famous for gospel-light, now over-run by the Turk, and subject to the blasphemy and superstition of that vile impostor Mahomet: for tho’ there is a toleration, this is the established and prevailing religion.

Chapter 6

Showing how this charge condemns such, who never manifested any proper zeal for the name of Christ; with a call to self-examination; and the conclusion.

IT is greatly to be lamented that there appears so much of the same spirit and behaviour, with which the church at Ephesus is accused, among the churches of Christ in the present time; and that there are so many vain and foolish notions prevailing, which tend to enervate the strength, and mar the beauty of such communities: this was the mournful subject of the preceding chapter. I shall esteem it a great happiness, if the representation given is instrumental of stirring up the zeal of any of Christ’s people, who may be sunk into a lukewarm frame, to lay it to heart, and spread it before the Lord; and that any such should hereby be animated to an earnest endeavour after a different temper and conduct for the future. As a further means of conviction and revival, under the divine blessing, I proceed, by way of reflection, to observe,

SECONDLY, This charge against the church of Ephesus, and by them to all churches and their several members who leave their first love, reproves those who never discovered any zeal for Christ and his ordinances at all. Of these there are two sorts; viz. some who are under a provision, and others who never took upon them the name of the Redeemer in a public manner.

SOME persons set out under a profession of the name of Christ, in these lukewarm days, in so cold and lifeless a spirit, that they never give any public token of the fervency usually discovered by young converts. It becomes such to consider, wherefore they are destitute of fruits so natural to the love of the believer in the day of his espousals, whence it comes to pass they have no first love. Spiritual affections are not alike strong in every one upon first conversion, nor have all an equal talent for the display of them; but some zeal is found with every convert; and the fruits of this love, at least in a desire and readiness to associate with the church, is to be expected from them. Under what temptation then does the young professor seem to come short of it?

BUT there are others, who tho’ they privately declare their love for Christ, and dependance upon him for salvation, yet never joined themselves to his disciples, or bore a testimony of their obedience to him by a public profession. These persons do well to beware, that the contempt ignorant and carnal men cast upon the institutions of Christ is not the cause of their neglect; for our Lord has plainly declared, Whosoever shall be ashamed of HIM and HIS words in an adulterous and sinful generation, of him also shall the Son of man be ashamed, when he comes in the glory of his Father with the holy angels. (Mark 8:38) I hope this is not the case with many.

BUT there are others who never show any love to Christ by a public profession, thro’ slavish fear of their incapacity to grapple with the corruptions of their hearts, to withstand the temptations to which they are liable; and to discharge the duties that will be incumbent on them under that profession. These fears are too often indulged under a false notion of their propriety and fitness to a weak and sinful creature, but are to be condemned as what indeed savour of unbelief and self-confidence; all such should consider, that the grace of Christ is sufficient for them, who has enjoined this duty upon his people, and that disobedience to him, thro’ a distrust of his promises, is a very provoking sin.

TO these instances it may be added, that ’tis to be feared many keep at a distance from the churches of Christ from the prospect of the indifferent behaviour of some persons who are under a profession of religion. It must be acknowledged with grief many walk unbecoming the Gospel they profess, and that this is a great stumbling-block: but let those who stumble at it remember, the unprofitableness of those who have taken upon them the name of Christ, and the slight such put upon the privileges of his house, can afford no just excuse for the omission of their duty. The guilt of such professors is very deep, but it is so far from justifying any indifference to the ordinances of Christ in them that love him, that it aggravates their neglect; for in proportion to the contempt that others cast on his authority, they ought, and if in a right frame would naturally be forward to testify their zeal for his glory.

THOSE who have altogether omitted a profession of Christ’s name, or under a formal profession, never discovered any zeal for his honour, are not chargeable indeed with having left their first love. But reader, if thou hast any well grounded hopes of an interest in Christ, and art among this number; consider, this charge brought by Christ against those who have declined in his ways, implicitly condemns thee. By it you may easily discern, the displeasure of your Saviour at your conduct; for if Christ is displeased with those who abate in their diligence in his Church, notwithstanding the many things they have done for his name’s sake heretofore; he can never be well pleased with you that have not so much as set your hand to the plough. If such who profess his name are rebuked and threatened because of their formality and unfruitfulness, what must be expected from him towards those who are even destitute of the form?

THIRDLY, Let each of us who are under a profession, on the present melancholy appearance of things in the churches, examine ourselves, and see what we have done, what we have neglected; how far we have been accessory to the declensions of the particular community we stand related to. Cold unaffected believer, that art inactive in thy station in the church of Christ, consider whence, and wherefore thou art fallen; remember thy former zeal and repent: consider it is not our past works and labour that will excuse our present sloth and barrenness; yea, rather our zeal in former times shall be brought in evidence against us, and reprove the lukewarmness of our present frame, if we continue to revolt. We are never to lay down our arms, or go off from our watch while in this state of sin and temptation; nor are we continued any one season in the vineyard here below, without an expectation of bringing forth fruit to the glory of him that has planted us. So long as we remain in the body, the church, it should be our study to edify it in love. Satan sometimes betrays a person into the neglect of his duty, from the consideration of what he has already done; he takes occasion from his having been kept steadfast, and enabled to continue active under a profession for a considerable time, to stir up high thoughts and presumptuous conceits of his future standing; and thus old professors are sometimes captivated, who were too vigilant and wary for the Serpent, when first they sat out in religion. Be not ignorant of Satan’s devices; what he cannot compass at one time, he will at another, if we are not on our watch. Beware Christian of thinking you have done enough, you must work while it is day, i. e. so long as life lasts. In this respect we are to forget the things that are behind and to press forward towards the mark for the high calling of God in Christ Jesus: thus it becometh us ’till our race is finished, and our warfare fully accomplished.

TO conclude; consider, O believer, who hast deviated from thy former zeal, and art indifferent about the things of Christ, whose cause thou art slighting, and trifling with; is it not the cause of thy Redeemer, who has bought thee with his precious blood? Is it not trifling with the most sacred institutions, and abusing that trust which thy Lord has put into thy hands, by granting thee a place in his visible church, and must thou not shortly be accountable to him for it? O, Sirs, consider the obligations you are under to Christ, the obligations you have laid yourselves under to his church, what vows are upon you, and what opportunities you miss of communion with your Lord, and a blessing from his hand, when you slight and neglect your duty among his people. Consider the offence and grief you are to your Minister and your fellow-members, to whom you owe, in the sight of God, and by all the ties of gratitude and fidelity, your utmost endeavours after their comfort and encouragement. If these things are not sufficient to move your bowels, and rouse your carnal, sluggish spirits, remember again, and more particularly, the strong love of Christ which persevered through all his dreadful sufferings for your guilty souls, even to the drinking up the cup of divine wrath, and thereby saved you from everlasting destruction, and made way for your eternal happiness. This is your hope, if you are true believers in Christ; and is it possible to have this hope in you, and be unconcerned about the honour of this Redeemer? Is it possible to be daily exercising faith upon him, as having made reconciliation for you, and at the same time to make lighter of the privileges of his house, than of the common bounties of his providence, and treat his church and ordinances in a manner you would scorn to treat any thing you have the least esteem for?

CONSIDER, O negligent and careless believer, Christ has not left his first love to you; he is unchangeable in his affection; his love is still employed in your behalf in the court of heaven. We have an advocate with the Father, Jesus Christ the righteous. (I John 2:1) Great reason have we all who profess to hope he has loved us, and given himself for us an offering and sacrifice to God, and have joined ourselves to his people, to be ashamed of every wilful omission of duty in his house, and confounded at every instance in which we have been backward to glorify his name; for the ingratitude and unfaithfulness of such conduct is not to be expressed. However, blessed be his name, this is our unspeakable and undeserved mercy, that, if with grief of heart for these backslidings, we humble ourselves before him, his love will cover all this folly, his arms are open to embrace his repenting people; he is always saying with astonishing kindness in his word to every one who bemoans his departure, I will heal your backslidings, I will love you freely. (Hos. 14:4)

IN a word, let us, under a conviction of the decays from our former love, invoke the Holy Spirit, whom we have grieved and provoked. A declined people are not without a charge of ingratitude and sin against God the Spirit. As men grow cold to the things of Christ, and are carnal in their frames, it will be found upon examination his glory has not been asserted, nor his influences so sincerely depended upon, or earnestly sought after, as they ought to have been. The best of us, in this lukewarm day, may perhaps on reflection see cause to acknowledge our indifference towards him, and his honour. Infidelity abounds with respect to this glorious divine Person in our day and nation: I fear he has been too much neglected by us that profess a regard to him. The little concern we have shown for his Person and operations, while denied by some, and despised by others who have the form of godliness, is a humbling consideration, and renders us unworthy his notice: but he is a gracious and loving Spirit, and is ready, on our humiliation before the Lord, and supplications for him, to return with his sweet and powerful influences. We should not therefore be discouraged from applying for his almighty aids. Through his efficacious operations we shall revive and flourish again. With contrite spirits then let us lift up our eyes to him from whence our help must come, and in the language of the church, (Song. 4:16) fervently cry, Awake, O north wind, and come thou south, blow upon my garden, that the spices thereof may flow out: then will all these mists of vanity, raised by sensuality and delusions of one kind and another, that damp our spiritual affections, and under which we are wandering from the path of duty, be dispelled, our graces will renew their vigour, and be drawn forth into lively exercise. Thus we may expect the manifestation of Christ's spiritual presence, to our own joy and the glory of his church, according to the request or hope expressed in the latter part of the same verse, Let my beloved come into his garden, and eat of his pleasant fruits.

MAY the Lord graciously heal the backslidings of his children in every church of every denomination in the midst of us. O that he would, for his name’s sake, descend as the dew upon our Israel, so shall our branches spread, our beauty shall be as the olive-tree, and our smell as Lebanon! Hosea xiv.

F I N I S.