A Familiar Treatise Laying Down Cases of Conscience, Text

A Familiar Treatise Laying Down Cases of Conscience · Text

A PRESERVATIVE againſt Apoſtacie.

REVELAT. 2.4.

Neuertheleſſe I hauehave ſomewhat againſt thee: becauſe thou haſt left thy firſt LoueLove.

OVr bleſſed Sauiour, hauing by the Miniſterie of his Apoſtles planted diuers Churches in Aſia: directeth his ſeruant Iohn the Euangeliſt, to write vntounto each of them, for their further ſtrengthning in the faith. And, becauſe the Church of Epheſus, Occaſion and coherence.was both famous for the outward glorie, and inward graces thereof, as alſo in a ſort the peculiar charge of the Apoſtle Iohn, Verſe 1.therefore doth hee firſt ſend greeting to that Church; giuing very iuſt and true teſtimonie vntounto her of the great graces of God beſtowed vponupon her, and her profitable vſe of them, in the ſecond and third verſes. And that ſhe might not be ouercome of ſpirituall pride, to which in regard of ſuch excellent graces ſhe might be ſubiect; yea, was ſo tainted therewith, as that it wrought in her ſome ſecuritie, and therevpon remiſſeneſſe: hee therefore giues her notice of this her decay and cooling in the fourth verſe: telling her that He had ſomewhat againſt her, becauſe ſhee had left her firſt louelove; both therein expreſſing the greatneſſe of her fall, by the excellencie of the thing wherein ſhe failed, namely, her firſt louelove; as alſo, aggrauating this her fall, by the iuſt eſteeme therof in the p. 2iudgement of her Sauiour Chriſt: namely, that it gaue occaſion for him, that was her aduocate, now to come againſt her, and to hauehave a controuerſie with her, as an enemie;Oſe. 4 1. Lament. 2. Rom. 8 31.Hos 4:1Lam 2Rom 8:31 and thereby giuing her to conceiue in what a fearefull caſe ſhe ſtood, hauing him now to be againſt her; who if he were on her ſide, ſhee need not feare who were againſt her; who being againſt her, all other things, though with her, muſt neceſſarilie ſerue to her further condemnation.

Summe and ſenſe.So that theſe words, doe containe a deſcription of ſome declination in this Church of Epheſus, with ſome arguments, to lay this her eſtate more cloſely to her heart, that ſo ſhee might be preuented of further Apoſtacie, and ſo by repentance recouer her ſelfe againe.

Scope and intent of the Spirit of God herein.And the drift and purpoſe of the Holy Ghoſt herein, is by this ſeaſonable reproofe to preuent further apoſtacie, and ſo by raiſing vp this Church againe out of this decay, thereby to lead her forward gratiouſly to perfection.

Wherein firſt we may behold the ſingular wiſdome and merciemercy of God vntounto this poore decaied Church, that intending heartily the recouerie thereof, and ſo to bring it forward in grace, he doth gratiouſly ſupply vntounto it the effectuall meanes of it raiſing vp againe. And though hee was abſent in bodie, yet by his ſpirit and word he plies it conſcionably, and calls vponupon it by his mightie word to awake out of it ſleepe, and ſtand vp from the dead that Chriſt may reuiue it againe.

1. Obſeruation. The ſupply of a powerful miniſterie is a gratious meanes of reformation.Whence we may obſerue, That where the Lord continues a powerfull Miniſterie to his Church, there howſoeuer there may bee ſome decaies and groſſe corruptions, yet there is hope in Iſrael concerning this. Either the Church viſible ſhall recouer it former glory and beauty, or at leaſt the elect ſhall hereby be bettered and furthered to perfection.

This we ſee to be manifeſt in the Church of Corinth, p. 3which though it was degenerate not only into many foule corruptions in life,1 Cor. 11, 25. 1 Cor. 15.1 Cor 11:251 Cor 15 but alſo to many errors in doctrine: yet ſo long as the bleſſed Apoſtle by his faithfull and zealous labours watched ouer the ſame, and reproued it for it faylings, as 1. Cor. 3. 1. Cor. 5. &c. it gratiouſly reformed many grieuous euils, and ſo was kept on foote in the power of godlineſſe.

This alſo is apparant in the Church of the Iewes: which though it fell away to many horrible corruptions, and groſſe idolatrie; yet by the Miniſterie of the Prophets it was eftſoones reclaymed, and attayned at ſeuerall times, many glorious reformations, as in the times of Aſa, Ezechiah, and Ioſiah, 2. Chron. 15. 2. Chron. 30.31. 2. Chron. 34. &c. yea it was not paſt hope of recouerie, it was not vtterly giuen vp to that abomination of deſolation, vntill it had vtterly reiected the word of the Prophets, and grew to perſecuting ſuch, as ſought to reclaime them, as appeareth 2. Reg. 18.14.15. 2. Chron. 36.14.15.16. And the reaſons hereof are,

1. Becauſe the power of the word is Gods onelyonly ordinance, as to plant a Church, ſo alſo to water, and increaſe the ſame to perfection, 2. Pet. 1.1, 2. Epheſ. 4.5.6.

2. The Church of God, hath as much or rather more need of the word after it is planted, for the further growth thereof, then it had for the firſt founding and eſtabliſhing of the ſame. And that,

Firſt, Becauſe, hauing now taſted how ſweet the Lord Ieſus is, in his holy ordinances, it will now more hunger and thirſt after further comfort, till it be made meet for that glorious inheritance.

Secondly, No Church at the firſt planting, can be ſo perfectly ſet in order, but that ſtill it may and ought to grow and increaſe: though happily the Forme thereof may be perfect, yet their ſubmitting to that Forme, muſt be wrought by degrees, they will not at p. 4the firſt ſo eaſily digeſt the ſtrictnes thereof.

3. Eſpecially if wee conſider, that now Satan will ſteppe in, by all meanes to hinder our ſubiection to the ordinances of God: either labouring to diſtract or diſioint,1. Cor. 3.4, 5, 6.1 Cor 3:41 Cor 3:51 Cor 3:6 by inward diuiſiōs; or by outward perſecutiōs ſee king vtterly to ouerthrow. And hauehave we not then ſtill need of the Word within, to cōpoſe all differences? had we not need of the word to quench all the fierie darts of Satan, to preuent his ſtratagems, or elſe to confound them?

4. And ſeeing we muſt daily grow and increaſe to perfection, can wee thriue without daily food? muſt we not neceſſarilie fall away, and pine vtterly, vnleſſe we be ſuſtained conſtantly by this comfortable repaſt?

Ʋſe.And therefore, Firſt they are here reproued that conceiue that the Word indeed is neceſſarie for the planting, & gathering of a Church, but when it can go alone, they conclude it is needleſſe, or at leaſt indifferent, we may doe well enough without it: wee may hauehave it for ſtate, and ornament, to maintaine the outward name, but for vsus, wee hauehave knowledge enough, wee are ſure of our eſtates, we feare no dangers, and therefore let vsus preuent none.

Secondly, This ſerues for reproofe of the ordinarie Miniſterie, that eſteeme places of Charge, rather rewards of former paines and ſtudie, then any neceſſarie bonds to tie vsus to further paines. Either being painefull only in the Vniuerſities & Seminaries to gather their ſeed, but neglecting to ſcatter it, & ſo grow idle when they are called into the Vineyard; or if for credit and profit they will take paines at their firſt entrance into a Charge, that they may gaine an opinion of learning, and ſo ſettle them for their further aduantage, yet are after willing to frame to the preſent ſtate of their people, nouzeling them in ignorance, that ſo they may rule them better, and encouraging them p. 5in any groſſe prophaning of the Sabaoth, vnderunder pretence of Chriſtian libertie, and good neighbourhood, that ſo they may bee more eaſily and fully fed by them.

Thirdly, Alſo here is met withall, that damnable and Atheiſticall Poſition, That we may hauehave too much knowledge, too much Teaching, That it puffes vp the people, and makes them new fangled. Seeing the truth is, that though the people were better be without, then with that which is mixed with poyſon and trod vnderunder our feet, for indeed there is too much of that; This generally excuſeth for, or excludeth that which ſhould bee wholeſome: ſo wee hauehave rather iuſt cauſe to complaine of the want of the other, we ought rather to wiſh that all Gods people could prophecie: we ſhould pray that the Lord would ſtill thruſt out Labourers into his Vineyard, and thruſt out thoſe loyterers and deceiuers of their ſoules: we hauehave iuſt cauſe to feare, that the Lord hath a controuerſie with the Land, becauſe the people periſh for want of knowledge, we cannot hauehave too much of the grace of God, and therefore ought ſtill to hauehave the Word dwel plentifully with vsus to conuay the ſame.

Secondly, Here is matter of inſtruction, to try our eſtates by: That if we are not wearie of the Word, if wee deſire to hauehave it dwell with vsus, not onelyonly in the Church, but in our Families too, to be a conſtant Guide of our waies, and Iudge of our corruptions, to bring vsus to daily repentance, this is a ſound euidence, that we were conuerted by it; this is a gratious pledge, that wee are growing to perfection. Are wee not hereby taught to cleaue vntounto the Word, that ſo by it we may be led along to the full meaſure of the age of Chriſt.

Thirdly, we may hence alſo hauehave ſome coniecture of the prouidence of God to his Churches, that if he continue vntounto them the power of the word, howſoeuer they may be tainted with many groſſe corruptions, and fallen away fearefully from their former ſtanding: yet there is hope that they ſhall recouer againe, if they ſubmit in any meaſure to the power thereof. But if once they ſhal begin to put the word from them,Act. 13.46.Acts 13:46 & ſo the iuſt Lord remoues their Candleſtick: though happily they hauehave indured the word with much affliction, and eſteemed indeed the ſame as their greateſt croſſe and trouble, as ſtill ſpeaking no good, but euill vntounto them: yet now they ſhall finde, what they falſely fathered on the preſence of the word, ſhall iuſtly ouertake them by the abſence thereof; they ſhall be firſt expoſed to the deluſions of falſe Prophets, that being hardned in their ſinne, they may make vp the meaſure thereof: and when the meaſure is made vp, the ſickle ſhall be put in, the wrath of God ſhall lay them deſolate, and roote them out from the face of the earth. And ſhall we not then mourne when the Bridegroom is departed, and the Candleſticke remoouing? may we not herein ſee the plague and hide our ſelues, that ſo wee be not ſwallowed vp with the common deſolation?

Ʋſes. Of comfort. 1. For certaintie of our eſtate to come.Laſtly, hence is matter of exceeding comfort vntounto the Saints, not only concerning the certaintie of their eſtate, ſeeing the Lord will neuer leaue them deſtitute of his word, or elſe in ſteed thereof will giuegive them the Annoynting to abide with them for euer, and to keepe them to the end.

2. For ſecuritie of our eſtate preſent and future in this life.But if in ſuch times of renouncing the power of the word, they ſhall yet make it the delight and ioy of their hearts, cleauing faſter vntounto it, the more the world ſeekes libertie, and louing the feete of them that bring theſe glad tydings, howſoeuer in the world they are eſteemed monſtrous perſons, peſtilent fellowes, not worthy to liue &c. howſoeuer happily, they may endure reproch, and vndergoe many worſe p. 7afflictions, yet ſhall the word which they obey, miniſter ſound comfort vntounto them, and alſo preuent more grieuous iudgements: that when the Lord ſhall bring the conſumption decreed vponupon the mockers and deſpiſers, then ſhall hee ſet a marke vponupon theſe mourners, to ſaue them out of the common wracke, and ſo reſerue them to more glorious and peaceable times. Pſal. 119. Eſay 28.19. Ezech. 9.6.7.

Thus doth the Lord mercifully ſticke to his Church in the needfull time. And is there not great reaſon ſo to doe? Yea certainely.

Behold this glorious Church of Epheſus, now decayed in her zeale, and if ſhee be once downe, ſhee is like to runne amaine: Though ſhee was planted in perfection, yet ſhe walked not according to that rule, but grew remiſſe in her zeale and louelove to the Brethren, and ſo left her firſt louelove vntounto her God, and ſo is here chalenged thereof by her beſt beloued Ieſus Chriſt.

Whence we may learne ſecondly this leſſon.2. Doctrine. The beſt hauehave their infirmities, and are ſubiect to grieuous ſins. That as the beſt Church, ſo the beſt Chriſtian hath, and may hauehave ſome infirmities and corruptions; as appeareth by thoſe places: 1. Ioh. 1.9. Iames 3. 2. Chron. 8.36. and by the examples of the beſt: Dauid, 2. Sam. 12. commits murder and adulterie; Peter denies his maſter, Matth. 27. Moſes did not giuegive glory to God in beleeuing his word; Noah was drunken,Manaſſeth an horrible Apoſtata, and bloody perſecutor. Salomon idolatrous, &c. Numb 20. Gen. 38. Gen. 9. Thus hauehave the Saints of God been ſubiect to infirmities, and that not before their conuerſion only, but euen after alſo; as the Apoſtle Paul in the name of all the reſt, acknowledgeth for himſelfe in the ſeuenth to the Romans 19.20.21.22.

And ſurely,Epheſ. 2. Col. 2. Rom. 5. 1. Iohn 1.8. Epheſ. 5.23.Eph 2Col 2Rom 51 John 1:8Eph 5:23 ſeeing the Lord Ieſus hath ſatisfied the wrath of his Father for vsus, in fulfilling the Law, and vndergoing the penaltie thereof: and ſo continues daily our Interceſſor and ſuretie, to anſwer vntounto the iuſtice of God for our offences, and to obtaine pardon p. 8for them: ſo that there is no neceſſitie that we ſhould be freed quite from ſinne, and ſo perfit, as to fulfill the law of God, ſeeing the Lord Ieſus hath performed this already, and therefore for vsus to vndertake the ſame, were to intrude into Chriſts office, and ſo to rob him of his glorie:Rom. 6.12. Rom. 8.1.Rom 6:12Rom 8:1 Therefore that ſome infirmities and corruptions do remaine in vsus, ſeeing now the guilt and puniſhment, yea the dominion and rage of ſinne is taken away by Chriſt. It is very conuenient and profitable▪ and that firſt:

Reaſons. Why infirmities remaine in the Saints. Epheſ. 5. 1. Ioh. 1.8. Rom. 4.Eph 51 John 1:8Rom 41. That Gods free merciemercy, may be daily aduanced in the pardoning of ſinne, Pſalm. 51.12, 13.

2. That the merit of Chriſt Ieſus, may be glorified, in ſatisfying for ſinne, Iohn 9.

3. That our ſaluation may be better aſſured vntounto vsus, in the daily experience of Gods louelove, in the forgiueneſſe and healing of our particular corruptions, 2. Pet. 1.8.

4. That the graces of the ſpirit may be exerciſed in the daily reſiſting and conquering of ſinne, Epheſ. 6.11, 12, 13. 1. Pet. 4.

5. That the power of God may be perfited in weakneſſe, 2. Cor. 12.8, 9. 2. Cor. 4.7, 8.

6. And the Lord onelyonly might hauehave the glory of his works in vsus, Rom. 4. 2. Cor. 12.

7. That we may be daily humbled in the ſenſe of our infirmities, and ſo preuenting pride and ſecuritie, we may forget that which is behinde, and haſten to that which is before, Phil. 3.13.

8. And ſo the conſcience of our daily infirmities, proues a gratious meanes to preuent Apoſtacie, As

1. Being occaſions daily to ſuſpect our ſelues, and feare our eſtates, and ſo to renue our repentance.

2. To be more watchfull ouer our waies, by how much we are ſubiect to fall.

3. To redeeme the time and entertaine all occaſions to preuent ſinne, and make ſure our election, ſo to p. 9hauehave our accounts alwayes readie againſt the comming of Chriſt.

9. And are we not hereby made more compaſſionate towards our brethren, as being ſubiect to like temptations with them. Galath. 6.1. Geneſ. 38.

10. Doe not the wicked hereby take offence, who ſeeing the infirmities of the Saints; and from thence, their chaſticements, take hence occaſion, to condemne the generation of the iuſt, and to ripen their ſinne by adding affliction to affliction, Zach. 1. Pſal. 73. &c.

11. Are not the Saints prouoked dayly to renounce their owne righteouſneſſe, and flie vntounto Chriſt, liuing the life of faith, and contenting themſelues with ſufficiency of Gods grace: 2. Cor. 12. Abac. 2.

12. And ſeeing, that as long as they liue, they ſhall be ſubiect to infirmities: therefore alſo hereby are they weaned from the louelove of this life, and the pleaſures thereof, which are no better then fuell to their ſinne.

13. And alſo, prouoked to hunger and ſigh after their diſſolution, that ſo they may be deliuered from this bodie of ſinne: Rom. 7.24.

And this ſerueth, firſt for reproofe, Vſes. 1. Of reproofe. 1. of the Papiſt.and that firſt of the Papiſt, that boaſteth of merit and perfect obedience, not acknowledging that to be ſinne which is, and counting that good which is euill, robbing thereby Chriſt of his glorie, and himſelfe of the aſſurance of his ſaluation.

2. Of the prophane Protestant, 2. Prophane Proteſtant.that flatters himſelfe in his ſinne, with this, That all hauehave their faults, and the beſt hath ſome infirmities, and therefore he will liue in his ſinne; he hopes to be ſaued as wel as others: what need we make ſo much adoe?

3. The ignorant Protestant is heere condemned;3. The ignorant Proteſtant. who though in generall he confeſſe that he is a ſinner, yet denieth that he hath in particular broken any of the commandements; he is no whore, no theefe; deceiuing p. 10himſelfe by the letter of the law, and in truth thereby denying that he hath any ſinne at all.

4. The carnall Proteſtant.4. The carnall Protestant is heere alſo conuinced, and that in many reſpects:

1. In that he hates to be reproued; whereby hee would be conceiued righteous, and without fault.

2. That he will not ſtriue againſt his corruptions, becauſe he cannot wholly be rid of them: pleading it to be impoſſible, and ſo in vaine to be attempted. Whereas it is:

Sinne to be ſtriuen againſt though we cannot fully and wholly ſubdue it in this life.1. The commandement of God to ſtriue againſt ſinne, though it ſtill remaine. Col. 3.5.

2. By ſtriuing we conquer ſome groſſe ſinnes, as ſwearing, whoring, &c. ſo that wee neuer fall into them againe.

3. Wee by this ſpirituall fight doe weaken and diminiſh the force of all ſinne, and ſo dayly get ground thereof.

4. Wee by taming of ſinne, make it ſeruiceable vntounto vsus; by outward corruptions, purging out ſecret abominations; ſo that all doth turne to our exceeding good.

5. And ſo continuing in this ſpirituall warfare to the end, we fight the good fight of faith, and finiſh our courſe with ioy: 1. Tim. 6. 2. Tim. 4.

And hence proceedeth the iuſt condemnation of the times wherein we liue, wherein, though iniquitie abound and is ripe to the harueſt, yet the crie is, all is well, let no man reproue, or it is but our infirmitie, and ſo we muſt be borne with. So the hypocrite either ſees no iniquitie at all, or if the groſſeſt ſinne breake forth, yet it muſt be but an infirmitie, that ſo he may be hardned therein, that he cannot repent.

5. The weake Proteſtant.5. The weake Protestant is here reproued, that eſteemes his caſe ſingular, when he is ouertaken with any groſſe ſinne.

2. Vſe, of inſtructionSecondly, this ſerues for inſtruction, and that many wayes: as,

p. 111.To reſt onelyonly on Chriſt. To teach vsus to reſt wholly on Chriſt in the matter of our ſaluation, and to eſteeme all as dung in regard of him; to deſire to be found in him, not hauing our owne righteouſneſſe, but the righteouſneſſe which is of faith: Philip. 3. verſ. 8.9.

2.2. To be humbled with inward corruptions. Wee may hence learne to be abaſed and truly humbled; not with outward afflictions, which may breed worldly ſorrow, but with our inward corruptions, which may cauſe godly ſorrow to repentance: 2. Cor. 2. Iames 4.8, 9.

3. And ſeeing the beſt hath his infirmities,3. To be compaſſionate to others. here is a notable meanes, to teach the proudeſt to hauehave compaſſion, to put on meekeneſſe of ſpirit, and tenderneſſe of heart; in relieuing and raiſing vp his afflicted brother, that ſo the communion of Saints may be maintained by the vnitie of the ſpirit in the bond of peace: Galath. 6.

4. Here is matter of triall in this ſtate of infirmities,4 To trie our eſtate in ſanctification by infirmities. which ſeemes common to all; whether yet wee are ſuch as are renued in Chriſt, to whom our ſinne ſhall not be imputed: namely, If

1. Wee hate all ſinne indifferently with a perfect hatred.

2. Striue vnfainedly againſt all ſinnes, euen the leaſt infirmities, not allowing our ſelues in the leaſt corruption.

3. Iudge our ſelues dayly for ſinnes particular ſo for as we know, or are iuſtly chalenged therewith.

4. Condemne we ſecret corruptions and motions to euill.

5. Wholly relie on Chriſt for pardon for ſinnes.

6. Hunger after death in regard of ſinne: Rom. 7.

7. Endure reproofe patiently, and amend.

8. If we feele the power of ſin daily weakned in vsus.

9. Eſpecially of ſuch ſinnes which hauehave moſt preuailed heretofore.

10. And mourne vnfainedly for the ſinnes of others.

p. 1210. Labouring to pluck others out of the fire, and warning them by our example.

2. Vſe. Of comfort. That we hauehave right in Chriſt.Thirdly, this ſerues for comfort, and that many wayes, As,

1. In that God hath left infirmities in vsus: therefore hauehave we hence aſſurance of our right in Chriſt, who came to ſaue ſinners, and ſhall hauehave experience of the power of Chriſt, in the dayly ſubduing, and maſtering of our corruptions. And therefore

To preuent deſpaire.2. Let vsus not deſpaire in our greateſt tentations, ſeeing the greater miſerie, the greater merciemercy. As it is God our Father that hath left ſinne in vsus, yea in the deareſt,1. Ioh 1.8. Eph. 5.19.20.21. Rom. 5.3, 4. Galat. 4.6, 7.1 John 1:8Eph 5:19Eph 5:20Eph 5:21Rom 5:3Rom 5:4Gal 4:6Gal 4:7 to aduance his free and conſtant louelove: ſo hath he giuen his Sonne to reueale this louelove vntounto vsus by the operation of the Spirit, ſhedding it abroad in our hearts, through the dayly aſſurance of the pardon of our ſinnes, and continuall enabling to conquer the ſame: Rom. 5.2, 3.

Not to imagine our caſe ſingular.3. To this end let vsus not thinke our caſe ſingular, ſeeing the beſt hauehave not been exempted from infirmities, whereby Satan would driue vsus to deſpaire; but rather the greater our infirmities are, the greater experience may we looke for of the mercies of our God, who will lay no more vponupon vsus then we ſhall be able to endure, 1. Cor. 10.13: but will giuegive an iſſue with the temptation, that ſo wee may be able to beare it.

That infirmities ſhall not feſter in vsus. Iob 33.15 Acts 2.36, 37, 38.Job 33:15Acts 2:36Acts 2:37Acts 2:384. Laſtly, though we hauehave infirmities; yet let this comfort vsus, that our God wil not let them feſter in vsus, but by the power of our conſcience, or miniſterie of the word, or by ſome outward chaſtiſment, &c. we ſhal know our iniquitie; that ſo we may performe ſeaſonable repentance: and this is the next obſeruation that followeth in the text, out of the practiſe of our Sauiour with his Church; who doth not flatter her in her ſinne, by concealing the ſame, (as a falſe Prophet would hauehave winked at it, and onelyonly ſtood vponupon commendation, yea happily aſcribe that which was not p. 13true) but deales faithfully with her. As he commends her for her good parts: ſo hee reproues her for that euill of her decay.

And this teacheth vsus, 3. Doctrine. Sinne to be reproued. Leuit. 19.17. Reaſons.Lev 19:17that

Wee muſt reproue our brother plainely for his ſinne: So doe wee teſtifie, and approue;

1. The faithfulneſſe of our calling and dutie vntounto God, in deliuering the whole counſell of God, as well reproofe for ſinne, as prayſe for well doing. 2. Tim. 3.16. 2. Tim. 4.2.

2. Our louelove to our brother, both in preuenting Gods iudgements by our reproofes, or elſe ſanctifying them vntounto a ſinner. 3. At leaſt we iuſtifie God, 4. and make the ſinner without excuſe: Ezech. 33. 5. and ſaue our owne ſoules. 6. As alſo hereby wee prouoke him to repentance, and ſo by renewed repentance to perfection: Leuit. 19.17.

And ſhall wee not hereby put the Chriſtian to the tryall of his ſoundnes. If he will endure reproofe, there is hope of him, he is beſt able to beare it, he will make beſt vſe of it? Tit. 1.15. or is not this the meanes to make him ſound. Is not this a meanes to caſt off the hypocrite, and ſo to rid the Church of her moſt dangerous enemy.

And this 1. condemneth the flatterer,Ʋſe. 1. Of reproofe to the flattering teacher. that either will ſee no euill in his brother, but is ſtill beating vponupon the good that is in him, puffing him vp with conceit thereof; or if he ſee any euill, will not reprooue him plainely, but either excuſe it, or diminiſh it, or daube it vp, hardning him in his ſinne, &c. Ezech. 13.

2. They are here reprooued,2. Of the peruerſe and malitious that cals darkenes light, and light darkenes 3. Of the reſpecter of perſons. that iuſtifie the wicked and condemne the righteous: Eſay 5.21. whereas our Sauiour iuſtifies the good, and condemnes the euill.

3. As alſo, they that ſtumble at ſtrawes, and make mole-hils mountaines; omitting the ſinnes of great ones, or the great ſinnes of their brethren: for fauour and affection, but enforcing to the vtmoſt, eueryevery light p. 14eſcape in the godly, or their enemies; putting more thereto, yea, taking occaſion thereby to diſgrace their profeſſion, &c.

Whereas our Sauiour Chriſt, heere ſpares not the greateſt and moſt famous Church, and whatſoeuer is amiſſe in her, lets her know plainely of it.

2. Of the people. 2. Tim. 4. Galat. 4.2 Tim 4Gal 4The people alſo are here condemned, that hate thoſe that reprooue them, and rather heape vntounto themſelues ſuch teachers as will flatter them in their ſinne, then intertaine thoſe that deale faithfully in reproouing: Amos 5.11. Micah. 2.

2. Vſe of inſtruction. Hoſ. 6 5. Eſay 58.1. Iohn 16.2.Hos 6:5Isa 58Secondly, here is inſtruction, 1. to prayſe God for faithfull teaching, when God cuts downe by his Prophets, and conuinceth the world of ſinne. 2 And alſo to mourn where the Church is peſtered with flatterers; that cry all is well, Peace, peace; all the congregation is holy: Ieremy 6. Numb. 16. Ieremy 28. Ezech. 34.13, 14.

3. Heere is matter of tryall both for Miniſter and People. If the one will rebuke ſharply, and the other brooken. If the Miniſter wil not ceaſe to reprooue, till …e hauehave either conuerted, or conuinced. If the hearer will deſire to be ſmitten till he doe amend, yea when he doth his beſt, ſtill deſires to be humbled & ſearched, that ſtill he may increaſe.

4. Wee learne heere by our Sauiours example how to reprooue for ſinne: namely,

1. Exemplary, not being pertakers with him in his ſinnes, but by our contrary conſtancie and good example iuſtifying our reproofe, taking away all exceptions, and this hath place alwayes when other meanes of reproofe will not be admitted.

2. Truly, not chalenging of what is not, not condemning all for ſome, nor being caryed with heareſayes or ſurmiſes, but as we know, and what we know: Thou haſt loſt thy firſt louelove.

Sinne, how to be reproued.3. Plainely: Thou art the man, 2. Sam. 12.

p. 154. Particularly: Letting him ſee his particular ſinne, not in the clouds, not generally: and yet here we may vſe ſometimes Parables, and propoſe it in another caſe to prouoke vsus to apply vſe to our ſelues. 2. Sam. 12.2, 3.

5. Louingly, not with reproachfull tearmes, not with imperious and inſolent vpbraydings, but with grace, and compaſſion, conſidering our ſelues, and preuenting obſtinacie and imputation of malice, vſing to this end inſinuations of our louelove to preuaile the better, Rom. 9. and hazarding our vttermoſt to ſaue a ſoule, not behinde his backe, but to his face, adding the promiſes of the Goſpel if he doe repent, and ſo vſing all meanes to giuegive him hope of recouery.

6. Powerfully: To humble him for his ſinne, by denouncing the wrath of God againſt the ſame: I hauehave ſomewhat againſt thee: that is, I hauehave a controuerſie with thee, I am angrie, I will be auenged of thee for it, adding to our reproofe, denunciation of vengeance.

7. Conſtantly and ſeaſonably, not letting him lye in it, taking the fit time, &c. as Abigail did, 1. Sam. 25. meeting with the beginnings of euill, and not giuing ouer, till either wee hauehave reclaymed, or made inexcuſable.

8. Impartially and ſincerely, not ſparing the greateſt nor deareſt vntounto vsus; no nor the houſe of Iudah, Amos 7.8. 1. Sam. 12.Amos 7:81 Sam 12Eſay 58.1. no not the moſt excellent Church; not Dauid, though a King; not our children, not any, Eli, 1. Sam. 2.

Laſtly, heere is great comfort,3. Vſe, of comfort. that being reprooued for ſinne, we are iudged in this life; and ſo by the grace of God being brought to repentance, we ſhall not be iudged in the life to come: 1. Cor. 11.31, 32.

Thirdly, in that the holy Ghoſt teſtifieth heere,Doctrine 4. The leaſt ſin in the Saints is ſufficient to make the that Chriſt doth come againſt his Church for this ſin: here we learne, That though God loueth alwayes the perſon of his children; yet he is diſpleaſe with their ſin: p. 16he will come agaīſt them for it, and chaſtiſe them for the ſame: Pſal. 89. 2. Sam. 8. &c. Ezech. 18. And that becauſe he is,

1. Righteous, and hateth iniquitie, Pſal. 5.4. and therefore will not endure it in his owne.

2. He is mercifull, and therefore will not ſuffer ſinne to dwell in his children: but by his corrections will clenſe them: Eſay 1.25. Eſay 27. Iere. 19. Pſal. 89.

3. The ſinnes of his children doe more grieue him, and indeed are more grieuous in themſelues: Firſt, becauſe

They hauehave more grace to reſiſt. Secondly, doe giuegive more offence to the weake. Thirdly, open the mouth of the wicked more to blaſpheme God and his truth: 2. Sam. 12.

4. That the wicked may hauehave their vengeance hereby ſealed vp, in that the Lord ſpareth not his owne children: Prou. 11.32.

6 That his children might not be condemned finally.

7 That he might weane them from the world, and prouoke them to draw neere vntounto him in prayer, and ſo hauehave in our ſelues further experience of his louelove in the iſſues thereof.

8. Their ſinne is not theirs, but proceeds from Satan and the old man, which he therefore remoueth by his chaſtiſements, that ſo he might manifeſt and confirme his louelove more and more to their perſons in fitting them to glorie.

But how ſtande it with Gods iuſtice to puniſh ſinne in the Elect which he hath puniſhed in his Sonne?

Anſwere. He doth not puniſh ſinne in vsus as he did in his Sonne according to the exactneſſe of his iuſtice, and defect of our ſinne, for then we ſhall neuer be able to abide it.

2. He doth not intend to puniſh ſinne, but to amend the ſinner, and ſo qualifies his corrections accordingly: p. 17As accompanying them with the word, giuing vsus ſtrength to beare them, or framing them to our weakneſſe, miniſtring abundant conſolations to conteruaile them, and giuing a gratious iſſue out of them, either taking away the rod, or geuing patience to endure it.

And this ſerueth,

1.Ʋſes. 1. Of conuiction to thoſe that by reaſon of proſperity flatter themſelues in integritie. 2. Thoſe that are impatient vnderunder the rod deſeruing the ſame. To condemne the wicked that flatter themſelues in their righteouſneſſe, becauſe they proſper, and are not plagued like others, nor afflicted as the ſinners, ſeeing they are fatted vp hereby to the day of ſlaughter, and the elect by afflictions prepared to happineſſe: Ierem. 12.3. Act. 14.23, 24. Iob. 21. Pſal. 17.14:

2. To reprooue the ſinners that prouoke the Lord by their ſinne to become their enemie, and then being afflicted, complaine of wrong, and condemne the louelove and faithfulneſſe of God, as if in chaſtiſing them he hated them, ſeeing of very louelove and faithfulneſſe he doth correct them: Pſal. 119. Pſal. 73. Iob 6.9.

3.3. Thoſe that iudge peremptorily the eſtates of men by outward things. Vſe 2. Inſtruction how to keepe God our friend. 2. To be patient vnderunder the rod. 3. To try our eſtate by the vſe of the croſſe. To reprooue the world that iudge of men by theſe outward things, ſeeing all things are alike vntounto all men: Eccl. 9.1.

Secondly, here is inſtruction: 1. To teach vsus how to keepe God to be our friend: namely, by keeping our ſelues from ſinne, or elſe by renued repentance, dayly renouncing, and reforming the ſame.

2. To beare patiently the hand of God, ſeeing we hauehave deſerued hell; and this affliction which is but for a moment, will procure vntounto vsus an ineſtimable weight of glory: 2. Cor. 5.16.

3. To trie our eſtate vnderunder the rod, namely, 1. if we feele the Lords diſpleaſure, and ſo feare and depart from euill: Prou. 14.

2. If wee can finde comfort in the word.

3. And wait patiently on our God in our greateſt afflictions.

4. Not ſeeking ſo much the remoueall, as to hauehave the corrections ſanctified vntounto vsus.

p. 185. Either by bringing ſome ſinne paſt to light, and iudging for it, or elſe preuenting ſinne to come.

6. Making vsus more tender in conſcience,

7. More compaſſionate to our brethren,

8. More out of louelove with the world,

9. More to long after heauen,

10. More zealous in holy duties, more iealous of our ſelues, more confident on God, more readie for death.

And thus doth the holy Ghoſt amplifie the ſinne of this Church, by ſignifying that the Lord is angrie with her for the ſame.

1. But let vsus conſider what this ſinne is, namely, That ſhe hath left her firſt louelove, a ſinne of omiſſion, ſhe hath failed in that zeale, &c.

How the ſaints though leauing their firſt louelove, yet may be iuſtified that they faint not.Queſt. But how may ſhe be ſayd to hauehave left her firſt louelove, ſeeing ſhe hath formerly the teſtimonie that ſhe endured patiently, and did not faint?

Anſw. She might faile in the meaſure of her louelove, though not in the ſubſtance and trueth thereof.

2. She might faile in the outward action, though not in the inward purpoſe.

3. She might hauehave been formerly zealous, but now ſhe was decayed, and her preſent decay might not being preuented breed a further relapſe, and ſo threaten either ſome grieuous ſcourge to pluck her out of this pit, or elſe might occaſion finall Apoſtaſie.

4. She might maintaine the doctrine of the Goſpell, though to the enduring of manifold afflictions for the ſame, and yet neglect the holie diſcipline, and ſo grow remiſſe and careleſſe in the practice of godlines.

5. She might not be ſo zealous as ſhe was, and yet hauehave ſo much zeale as not to giuegive ouer finally; for a time ſhe might be cooled, but not quenched in her zeale, &c.

And yet wee ſee the Lord is not ſatisfied herewith, but ſhe muſt recouer what ſhe hath loſt, and ſtill increaſe p. 19in holineſſe, nor vtterly reiect vsus for our failings yet would not he hauehave vsus lie in them.

6. Wherein obſerue we the care of the Lord Ieſus vntounto his Church,Doctrine 5. that though ſhee was not ouertaken with any groſſe and apparant euils, that ſhe did not altogether faile in doing of good, yet hee doth here reprooue her for ſome meaſure of decay, for omitting what ſhe ſhould hauehave done, intending thereby to prouoke her to perfection, and to recouer her of her failings, that ſo ſhe may grow to perfect holineſſe.

Whence we may further learne, that the Saints of God are to be reprooued fos ſinnes of omiſsion, euen for omitting or neglecting that which they ſhould do, yea for failing in the meaſure thereof, aſwel for groſſe and apparant breaches of the will of God. Thus hauehave the Prophets reprooued the people of God, for failing in what they ſhould hauehave done, and for careleſneſſe in holy dueties.

Thus was Eli chalenged of the Lord, for neglecting to reprooue his ſonnes, 1 Sam. 2. Thus are the Corinthians charged for neglecting due preparation to the Holy Sacrament, for neglecting the due execution againſt the inceſtuous perſon, 1. Cor. 5.2.3. 1. Cor. 11.23.24.

The Reaſons hereof.

1. Becauſe the Saints doe not eaſily take notice of theſe failings, if they auoyd ſcandalous euils, if they do in any ſort performe outward duties, yet they fayle in the meaſure, as not performing them in zeale and courage, and herein they many times thinke they may bee excuſed, becauſe they are not yet perfect; becauſe they are ſubiect to infirmities: or by carnall wiſedome bee induced to more moderation, (as they call it) or abatement in them; yea happily vnderunder pretence of Chriſtian liberty, may hauehave ſome allowance hereunto.

2. It is that, wherein the Saints doe moſt fayle in, and may moſt dangerouſly deceiue themſelues hereby; as

p. 203. That theſe ſinnes of Omiſsion may be occaſions to giuegive vsus vp to groſſe and open ſinnes, euen to commit many foule offences againſt the Law of God; as cauſing the Lord to leaue vsus to our owne luſts, that ſo neglecting what we ſhould doe, we may commit what we ſhould not, to the confounding of our carnal confidence, and prouoking to more zeale, as 2. Sam. 12. Are not many ouertaken with the ſinnes of the time, becauſe they cannot mourne for them, or couragiouſly remooue them.

4. Theſe ſinnes of Omiſsion doe moſt grieue Gods Spirit, and chalenge the power of ſanctification: moſt hinder our growth in grace, and are dangerous occaſions to hypocriſie and lukewarmeneſſe.

And this ſerueth, to reprooue the faſhion of the Times, which is either not to reprooue at all, or at the moſt to reprooue for groſſe and open ſinnes, as for faylings in what wee ſhould doe, theſe are either not touched at all, or rather excuſed and iuſtified vnderunder the pretence of infirmities, and in that ſpecially the power of godlineſſe is generally chalenged of too much more then needs; therefore, this meaſure is approoued, as being what fleſh and blood can doe, what is common with the time, what will beſt ſerue the looſeneſſe and indifferency thereof, what will beſt ſecure vsus againſt the ſnares thereof.

2. Here is matter of tryall, that if we take aſwell to heart our faylings in what we ſhould doe, yea be humbled in our wants, when wee hauehave done our beſt aſwel as for groſſe and open prophaneſſes, this is a good teſtimony of the power of Grace, that the Lord hath begun his worke in vsus, and ſo by this narrow tryall intends to make vsus better.

3. Wee are hereby alſo taught how to deale with our owne hearts, euen to bee iealous of our ſelues, eſpecially, for ſayling in holy dueties, to examine our hearts principally in this caſe, how wee are colde in p. 21prayer, inſenſible of Gods iudgement, that we cannot mourne for the ſinnes of the Time, that wee do not reprooue the common ſinnes thereof, the abominable ſwearing, prophaning of the Sabbaths, &c. for this ſhall be a meanes to keepe vsus from the like abuſes, this ſhalbe a gratious helpe to increaſe in holy dueties, and ſo to ſubmit to a conſcionable miniſtery to this end, comforting our ſelues, that if wee belong to God, our gratious Lord will not let vsus ſcape in the leaſt ſayling, but if his worde will not preuaile, he will come againſt vsus with ſome ſecret or open chaſtiſement, to recouer vsus betimes, and ſo to preuent vsus from Apoſtaſie, that we may increaſe and follow hard after the marke. And this is that which we further learne herein.

That though the Lord accept the purpoſe of the heart, and will not quench the ſmoaking flaxe;Doctrine. 6. yet he would hauehave vsus recouer our ſelues, and grow in grace, and follow hard after the marke; we muſt abound in grace, and be plentifull in good works;The elect muſt goe forward and perſeuere in grace, labouring to perfection. we muſt doe the firſt worke, nay, wee muſt thriue in well doing, expreſſing outwardly what wee inwardly deſire, and ſubduing the whole man to the obedience of the ſpirit: 1. Col. 1. Pet. 2.1.3. Epheſ. 1. Phil. 2. Pet. 1.8. Pſalm. 92. Iob 17.9. 1. Theſ. 5. perſeuering with all patience and conſtancie vntounto the end, Eph. 6.13.

And that, Firſt, becauſe the Lord hath commanded, That wee ſhould be holy, as he is holy, 1. Pet. 1.13,Reaſons. 14, &c.

2. Chriſt Ieſus hath deſerued to make vsus perfit, by his perfect obedience.

3. And by his Spirit dayly dwelleth in vsus, to leade vsus into all truth.

4. Hereby we make ſure our election, and attaine to the certaine knowledge thereof, 2. Pet. 1.10. Ioh. 7.

5. Hereby we make our ſelues meete for that glorious inheritance, 1. Col. 11.12.

p. 226. Hereby wee prouoke others to glorifie God, Matth. 5.16, 17. and ſtrengthen the weake.

7. Wee daunt and confound the enemies of the Goſpell, 1. Pet. 2. ſtopping the mouth of all iniquitie and reproach.

8. And adorne and beautifie our glorious profeſſion, 1. Phil. 27.

9. And gaine more glorie to our bleſſed God, Math. 5.10.

And this ſerueth,

Vſes. 1. Of reprooſe to thoſe that deceiuer themſelues with good intents and motions. Of ſuch as go backeward.To condemne, 1. all thoſe that flatter their hearts with good intents, when they are vtterly voide of good fruits, Prou. 3. Eſa. 29.

2. Such as ſtent their meaſure of holineſſe by fleſh and blood, and ſuch carnall Rules as ſquare thereto.

3. As alſo thoſe, that vponupon preſumption that they are better then others, ceaſe to better themſelues, and ſo ſtanding at a ſtay in religion, goe backward therein, 1. Cor. 4. Reuel. 3.

As feare to be noted of ſingularitie.4. And thoſe likewiſe that feare to abound in holineſſe, zeale, &c. leſt they be accounted ſingular noted men, preciſe, vaine-glorious, &c.

As iuſtifie decayes.5. And theſe eſpecially, that hauehave not only ſlacked their zeale in religion, but doe iuſtifie this decay, as being now more wiſe, ſober, &c. in their profeſſion, where as before they were fierie, raſh, indiſcreet, &c.

Vſe 2. Of inſtruction, how to increaſe. Meanes of Apoſtaſie. 1. Corrupt iudgement.Secondly, here is inſtruction, and that firſt, we muſt labour to increaſe and grow conſtant in godlineſſe, and that by theſe meanes:

1. By auoyding the meanes of Apoſtaſie, which are,

1. Corruption of iudgement, and that,

Firſt concerning Holineſſe.

1. We may be too holy:

2. That our forefathers were ſaued with leſſe, and therefore, what need we ſtriue for more?

3. That wee hauehave beene too forward already, and p. 23therefore it is now wiſedome to abate, to be more indifferent.

4. Or meaſure the worſhip of God by proſperitie.

5. That ſeeing we cannot be perfect, therefore it is in vaine to labour thereto.

6. That there is no time paſt to ſerue God; If wee can doe it on our death beds it will ſerue the turne.

7. That the beſt and freeſt ſeruice of God is to make no bones of ſin, becauſe this is true peace of Conſcience, liberty this argues, the aboliſhing of ſinne by his death, to commit it greedily without remorſe.

8. That wee may ſerue God and the world too. Luke 16.

9. That leſſe will ſerue the turne, becauſe many doe leſſe, and we hope are ſaued, Acts 14.

10. That Gods merciemercy doth more abound in our failings, Rom. 6.1.

11. That we need not to be ſo perfect, ſeeing Chriſt hath finiſhed all for vsus: ſeeing Chriſt hath therefore perfited all things, that we might grow to perfection, Heb. 12.1, 2. Iohn 15.

12. That the ſeruice of God is a matter of indifferencie: if we doeit, it is well? but if we faile, God will be mercifull.

Secondly, Wee muſt take heed of corrupt iudgement, concerning Apoſtaſie, And that on the right hand, As that,

1. Decay in former zeale and meaſure of ſanctification is not Apoſtaſie, but rather a reedifying of former raſhneſſe, and ignorance, by ſpirituall wiſedome, teaching vsus more moderation and humility, not to preſume aboue others, to maintaine ſociety and peace by returning rather vntounto others, then to be ſo ſtrict, as to bring them vntounto vsus.

2. That it is Apoſtaſie to admit any change of iudgment, ſeeing we know but in part, and ſo are ſubiect p. 24vntounto error, and therefore we may be, and are often deceiued, and therefore muſt change our opinions, and this change is not a decay, but rather meanes to increaſe in godlineſſe,

3. Thar it is Apoſtaſie to differ in iudgement, and ſo in practiſe from a Church otherwiſe truely grounded, and eſtabliſhed: ſeeing the Lord giues not to all a like meaſure of light, neither to all, at one time, what is neceſſary. And therefore either we may not yet ſee what is fit, and ſo are not to bee condemned Apoſtates, for what wee know not; And can wee conſent with good conſcience to what we know not; or elſe it may pleaſe God to let vsus ſee more then happily is diſcerned, or will be acknowledged, Rom. 14. for what Church is without it imperfections? And ſhall we ſhut our eyes againſt any light that ſhineth, ought wee not to practize, as we are conuinced, and being conuerted, ought wee not to ſtrengthen the brethren? ought wee not to grow vp to perfect holineſſe; And therefore ſeeing we forſake not the ſociety for it imperfections, but rather walke therewith in the common light, and if we differ from it, wherein it is ſhort of perfection, do we not hereby let it ſee it imperfection, and ſo by our wiſe difference lead it to perfection; and ſhall wee then be accounted reuolters from the Church?

Eſpecially if Bethel become to be Bethauen, if in the beginning it was not ſo; if Epheſus hauehave forſaken her firſt louelove; If the faithfull Citie, whoſe faith was once publiſhed through the world, bee now become an harlot, ſhall wee bee condemned as Apoſtates from that curſed Synagogue which is ſo fallen away from it former purity. Ought wee not rather to prouoke her to doe the firſt workes: and if ſhee will not hearken, ſhall wee not ſtill proteſt againſt her? ſhall wee now meaſure our ſelues by her crooken lines, that ſo being partaker with her in her ſinnes, wee may bee partaker with her in her plagues. But of this more hereafter.

p. 25Secondly, Wee muſt auoyde corrupt iudgement on the left hand, concerning Apoſtaſit, As

1. That eueryevery fayling in Religion, eueryevery breach of Gods holy will is properly Apoſtaſie: for then the beſt muſt be Apoſtates; all will bee ſubiest hereunto. Becauſe though eueryevery ſinne, yea the leaſt, makes way for Apoſtaſie, if we lie therein without repentance, and fall to excuſe and allow our ſelues therein, yet by the mercy of God the Saints recouer, and ſo their faylings by the ſpeciall indulgence of the Almighty, are meanes of their more ſound and ſpeedy proceeding in the worke of grace.

2. And therefore farre bee it from vsus to conclude, That any the moſt grieuous ſinne in the Elect, is Apoſtaſie; That is, ſuch as excludes all hope and meanes of repentance; ſeeing though in it ſelfe it deſerue that God ſhould vtterly forſake vsus, and ſo giuegive vsus vp vtterly to forſake him, and fall away from him; yet becauſe God is our father, and wil not reward vsus after our ſins, nor deale with vsus after our iniquities; but howſoeuer he forſake vsus for a while, leauing vsus to theſe corruptions, yea to be chaſtened for them, yet in wrath hee remembers mercy, ſanctifying theſe corrections to bring vsus to repentance, by opening our eyes to ſee our ſin, and humbling vsus with the ſenſe of them hereby, that ſo wee might deny our ſelues, and hunger after mercy in Chriſt Ieſus. Doeth hee not now returne vntounto vsus in great compaſſions, enabling vsus by faith to lay holde vponupon Chriſt in him to apprehend the pardon of former ſinne; through him to obtaine grace, to preuent future ſinnes, and ſo to walke more humbly and conſtantly with our God, and ſo by him to perfect the worke which he hath begun in vsus.

A ſecond meanes of Apoſtaſie is, Corrupt practize: 2. Corrupt practize.And that on the left hand.

1. When either wee liue by examples of the greateſt:

p. 262. Or by the louer of the word of God, Matth. 5.

3. Or by the ſtreame of the time:

4. Or onelyonly by the lawes of men:

5. Or follow the moſt in religion:

Secondly, On the right hand.

1. When we grow ſpiritually proud of well doing:

2. Or grow to ſingularitie, and ſo to forſake the fellowſhippe vponupon pretence of their corruptions, that wee may not bee defiled with them. Eſay 65.5.6. Hebr. 10.23.

3. Or affect curious, and vnneceſſarie knowledge, to puffe vp, and not to edifie. 1. Cor. 8.2.

4. Or ſtudie onelyonly to know, making no conſcience to practize as we know. 2. Col. 4.

5. Or ſtand more vponupon trifles and circumſtance then many matters.

6. Or ſerue God onelyonly ſo farre as we gaine thereby, auoyding afflictions as hinderances thereto.

7. Or pretending, becauſe of afflictions, that either now we hauehave no leaſure, or elſe it is in vaine, or too late to ſerue him.

8. Or grow ſecure and dead in the performance of holy duties, performing them for cuſtome, carnally, hypocritically, &c.

Libertine.9. Or grow inconſtant in holy duties; intermitting the ſet times, of prayers, hearing the word, &c.

10. Or grow negligent in conuerting others.

11. Or admit of humane inuentions, with the worſhip of God.

12. And vponupon pretence of peace, giuegive way in the leaſt againſt conviction of conſcience.

13. Or prooue vnthankfull vntounto God for his particular mercies, 1. Rom.

14. Or fall into groſſe ſinnes, and lie in them without repentance: Pſal. 51.

15. Or iudge vncharitably of our brethren, withdrawing our compaſſions from them:

p. 27Secondly, Motiues to prouoke vsus to conſtancie in weldoing.conſider we theſe motiues to make vsus abound in good workes, and grow conſtant therein.

1. Conſider we the faithfulneſſe of our God, who loueth to the end. Ioh. 13.1.

2 Remember we the continual ſeruice of the Saints in heauen, they inceſſantly glorifie God, and alſo continually: 1. Theſſ. 4. Reuel. 4.

3. Conſider wee the power of Ieſus Chriſt ſtill remaines to couer our imperfections, and to ſtrengthen vsus to perfection: Heb. 12.1, 2. and to this end makes continuall interceſsion for vsus.

4. Know wee that the Comforter doth abide with vsus for euer, Ioh. 17. to lead vsus into all trueth: and ſo forward in all holineſſe: Ioh. 15.16.

5.1. Pet. 4, 15.1 Pet 4:15 Conſider we that the righteous can ſcarcely be ſaued. 1. Pet. 4.15. and what paines the beſt hauehave taken toward heauen.

6. Remember we that Ieſus Chriſt hath taken away all the rigour of weldoing, and yet enables vsus by his ſpirit, to perfection, accepting our weakeſt endeuours, ſo they bee ſound, and enabling of vsus to fulfill all righteouſneſſe in due ſeaſon.

7. Diſcerne we often how wee hauehave failed heretofore, and this ſhal prouoke to more induſtrie hereafter.

8. And lay wee to heart the ſudden comming of Chriſt, and ſo we ſhall be prouoked to make haſte.

9. And propoſe wee vntounto our ſelues that glorious Crowne, and ſo we ſhall fight that good fight of faith, and finiſh our courſe with ioy.

10. Obſerue we the prouidence of our gratious Father, in turning about all things, that they ſhall worke together for the beſt to further vsus to happineſſe. Rom. 8.28.

1. As cauſing our greateſt afflictions to be meanes of remoouing all lets, eſpecially our ſinnes, and ſpurres to perfection, Eſay 1.25.

2. And making our very ſinnes matter to preuent p. 28or ſubdue ſinne, and ſo to prouoke vsus to more endeauour of holineſſe, by how much we hauehave bene caſt behinde, and what ſhall then ſeparate vsus from the louelove of God? what ſhall not further vsus to haſten to perfection? Rom. 8.33.34.35.

11. To this end, take we a view of the ſpeciall priuiledges of godlineſſe, which are,

1. That it onelyonly hath the promiſe of this life, aſwel as of a better.

2. It onelyonly can giuegive vsus ſound Comfort in our greateſt troubles,

3. And giuegive vsus certaine victory ouer them all.

OnelyOnly this ſanctifieth all Gods bleſſings vntounto vsus, that they may bee pledges of eternall life, 1. Tim. 4.5.

This onelie giues contentment in all occaſions, and ſo doeth poſſeſſe vsus of heauen in this life, 1. Tim. 6.

12. And ſeeing that in our Fathers Houſe are many Manſions, and thoſe that are moſt faithfull, ſhall hauehave greater increaſe of glorie, Therefore, let this encourage to increaſe in grace, that ſo we may bee partakers of greater happineſſe. Laſtlie,

13. Conſider wee how vnwearied the wicked are in euill, what policie they vſe to continue therein, vſing variety of Obiects to preuent loathſomeneſſe and ſatiety; arming themſelues with diuerſitie of meanes, whereby they may bee better able to accompliſh their luſtes, and with more pleaſure enioy them longer. And ſhall they take more paines to goe to hell, then … to Heauen? Shall they bee ſtill ſtriuing, and neuer wearie, to their owne Condemnation? and ſhall not wee bee ſtill endeauouring to make ſure our Election.

Thirdly, practize we theſe meanes of Growth and Conſtancie?

p. 291. Retaine wee ſoundneſſe of iudgement, concerning the power of godlineſſe?

2. Doe we all things from the ground of the heart, as in the ſight of God? 1. Theſſ. 1.

3. Cleaue wee ſtill to the power of the worde, and ſtriue wee to increaſe in knowledge? 1. Phil. 1. Coll.

4. Practize we conſtantly the dueties of pietie and charitie, not ſeruing God by ſpurs, but keeping a conſtant courſe in holineſſe, that ſo the ſeruice of God may be more eaſie and comfortable.

5. Watch wee daylie ouer our hearts, in a true ſearching and examining the ſame, Pſalm. 4.5.6.

6. See that wee renew our repentance, as often as we ſinne.

7. Labour wee the conuerſion of our brethren, and iudge we charitably of them?

8. Make wee conſcience eſpecially of Sabbaoth duties, becauſe our powerfull practize thereof ſhall better enable to a generall encreaſe, and to conſtancie therein. And,

9. Auoide we curioſitie of knowledge and medling in others affaires.

10. And ſticke we not in the beginnings and elements of Religion? Hebr. 6.1.

11. And becauſe wee ſhall bee ſure to encounter many enemies that will ſeeke to hinder vsus in this ſpirituall groweth; therefore put wee on the whole armour of God, that ſo we may reſiſt in the euill day, Epheſ. 6.11.12.

12. Eſpecially ſeeing the louelove of the world will mainely endeauour to preſſe vsus downe, and hinder our proceeding vponupon pretence of prouiding things neceſſarie; &c. therefore, that wee may in nothing be carefull, let our requeſts be manifeſt vntounto God in prayers.

p. 3013. And labour wee true contentation in whatſoeuer outward meaſure the Lord hath diſpenſed, that ſo we may ſtill hunger after ſpirituall graces.

14. And prepare we our ſoules daily to afflictions, ſubmit we to whatſoeuer our louing Father ſhall lead vsus into; that ſo carnall ſecuritie may bee preuented, our corruptions purged, and wee daily prouoked to perfection.

15. Quicken we and enlarge our deſires of heauenly things, and this wil be a meanes to ſpurre vsus forward to practize.

Meaſure wee not our condition by any meaſure atetained, but ſtill forget we what is behinde, and haſten to that before.

16. Walke wee alwayes in feare of our ſelues, and ſuſpect we all our workes, yea then moſt, when we enioy greateſt graces: Pro. 28.13. and maintaine wee tenderneſſe of Conſcience, in all things.

17. Remember we our ends, and vncertaintie of our life, and the account we muſt make: 2. Cor. 5.10.11.

18. And reſigne we our ſelues daily into the hands of our God, reſting on his prouidence, 1. Pet. 5. Mat. 6.

19. Entertaine wee cheerefully the motions of the Spirit, and put them in practize diligently, Eph. 4.

Thus ſhall we grow conſtant in well doing, and perſeuere vntounto the end.

Meane to preuent Apoſtaſie in the ſenſe of our failing.1. Meane while let it ſtay vsus from Apoſtaſie, that our gratious God requires no more then hee giues, if hee giuegive vsus but one Talent, hee wil not require according to three; and therefore though wee be farre from what we ſhould be, or what others are, yet let not this diſcourage vsus in our preſent meaſure, or from attaining further, becauſe he which hath giuen others more is the ſame alſo vntounto vsus, and will bee in like meaſure, both accepting what he giues for the preſent, and perfiting of his owne worke in due ſeaſon.

2. That though wee are ſometimes ebbing, and p. 31ſometimes flowing in the meaſure of holineſſe, yet our God is alwayes the ſame vntounto vsus. And therefore meaſure wee not his louelove, by our different meaſure of increaſe; but rather reſolue we, that as when we increaſe more, we hauehave more cauſe to louelove him; becauſe hee anſwers our endeauours: ſo when we ſeeme to goe backward, we hauehave then cauſe to louelove and truſt him more, that ſo hee may recouer vsus; as wee hauehave more need of his louelove when wee faile, to lead vsus forward againe; ſo we hauehave as great need of his louelove when we hauehave done our beſt, to emptie vsus of all carnall reſpects of vaine-glory, &c. that ſo it may appeare his onelyonly louelove hath occaſioned this increaſe, all this ſeruice ſhall redound to his glory.

3. That in the worke of grace wee muſt liue by Faith, and not by ſenſe, not meaſuring our eſtate by what wee are in our ſelues, but by what wee are in Chriſt; not what we are for the preſent, but what wee ſhall be in the life to come: And therefore comfort we ourſelues, that as the leaſt ſparke of grace is an euidence that we are ingrafted in the Vine, ſo being the Vine we ſhall be daylie purged and prepared to bring foorth more fruite; that what wee doe for the preſent ſhalbe accepted as perfect in Chriſt, and the more ſenſe wee hauehave of the imperfection thereof, the more may we be aſſured of our intereſt in Chriſt Ieſus, the more ſhal we be prouoked ſtill to be found in Chriſt, not hauing our owne righteouſneſſe, that ſo in him and through him the worke may be perfited.

Fourthly. Make wee tryall of increaſe by theſe markes:

3. That wee grow in eueryevery part, aſwell inward as outward.

2. That we diſcerne our corruptions more, and are more humbled for them.

3. That our affections to the world are more leſſened and quieted.

p. 324. That we are more contuetned with our eſtates, and can more caſt our care on God.

5. That we are more willing to endure afflictions, and ready to lay downe our liues for the Name of Chriſt.

6. That wee can more grieue for the ſinnes of the time, and yet labour more hartilie the conuerſion of ſinners.

7. That wee are more ſober and wiſe in the vſe of Chriſtian libertie.

8. That wee are more cheerefull and able to holy dueties, and ſo doe more hunger after our diſſolution, and are willing to die.

9. That he can be emptied of all, by reſpects, yea of all reſpect vntounto our ſelues for the glory of God.

10. That wee finde ſuch ſinnes moſt weakened, to which formerly we hauehave bene moſt ſubiect.

11. That howſoeuer we differ in practize, yet ſtill our deſires are more enflamed, eſpecially vponupon our fayling to more conſtant obedience.

Laſtlie. For our comfort learne wee, that our God, that commands perſeuerance, giues grace to the ſame, and therefore we ſhall continue, and not finally decay: wee ſhall leaue out firſt louelove, but not looſe it altogether: 1. Philip. 6. Iohn 13. Luke 22.33.

Wherein note, That eueryevery conuert hath a firſt louelove, that is,Doct. 7. EueryEvery true conuert hath a firſt louelove. when God hath reuealed his louelove vntounto him in Chriſt, and by the Spirit of God, it is ſhed abroad in his heart, then is the heart of a ſinner inflamed to louelove God againe, then is it enlarged with ioy vnſpeakable and glorious, 1. Pet. 17. for ſo great ſaluation: then doeth it ſtriue to expreſſe it thankfulneſſe vntounto God, for ſo great merciemercy: then is louelove as ſtrong as death, much water can not quench it, Cant. 8.

And this is called his firſt louelove: and it is diſcerned by theſe markes:

1. By his renouncing of all, in compariſon of it, p. 33and parting with the deareſt for the enioying of it:Firſt louelove diſcerned by markes. Matth. 13. Ioh. 6. Coloſſ 3.1.Matt 13John 6Col 3:1 ſo did the Apoſtles forſake all in act: ſo muſt we forſake all in affection, and in act too, ſo farre as it may hinder our enioying of Chriſt: Zacheus, Luke 19.6.7.

2. When we endure any affliction for the Wordes ſake, 1. Theſſ. 1.9.10. and that with great ioy in the holy Ghoſt: Hebr. 10. Epheſ. 1. ſubmitting our ſelues to the power of the word, though it be neuer ſo bitter to the fleſh, and croſſe the luſts thereof.

3. When we reuerence highly the Miniſters of the Goſpell, Galath. 3.4. thinking nothing too deare for them. Act. 16.

4. When we cleare our conſcience of all ſinne, by which our ſweet fellowſhip with Chriſt may bee hindred: ſo Zacheus, Luke 19. not being aſhamed to confeſſe our particular ſinnes, and renouncing them vnfainedly.

5. When for Chriſts ſake we louelove his poore members, 1. Tim. 1.15.16, 17.1 Tim 1:151 Tim 1:161 Tim 1:17and impart of our worldly goods bountifully to their reliefe, Luke 19. Zacheus. 1. Ioh. 2. Ioh. 13. Pſal. 16.2.

6. When wee continue in the powerfull meanes of the diuine worſhip. Act. 2.

7. When we conſult not with fleſh and blood, nor communicate with it, but doe vtterly renounce the ſame in regarde of heauen, Act. 9. Galath. 2. Matth. 8. &c.

8. And being rauiſhed with the ſweetneſſe of the louelove of Chriſt,Luke 22.33.Luke 22:33 wee enlarge our ſelues to declare the ſame to our brethren, labouring to bring them to Chriſt, by plucking them out of the fire: Ioh. 1.18. Iude 22.

The wiſedome and merciemercy of our God in vouchſauing his children vponupon their conuerſion this liuely and ardent affection of holy louelove is manifold.Reaſons of this firſt louelove.

Firſt hereby to ſcale vntounto them the trueth and aſſurance of this bleſſed Change, by this ſenſible and ſweet p. 34change of their affections, that whereas before they could not reliſh and brooke the power of the worde, neither had any delight in the excellent, but eſteemed their perſons contemptible and odious, deemed of their wayes as madneſſe or hypocriſie; now finding by the merciemercy of God their hearts enflamed to the louelove of the worde, though it vtterly confound all former hopes, and cut off wholly all future expectations for the fleſh, and withall pretending ſuch to bee moſt deare vntounto them who are hated of the world, and in regarde of outward appearance, are not able to requite our louelove, and yet becauſe they are in Chriſt, are therefore for his ſake to be beloued; may wee not hence aſſuredly conclude vntounto our ſoules, that wee are tranſlated from death to life, becauſe wee louelove the brethren; is not this our euidence, that wee are now choſen out of the world, becauſe we louelove thoſe whom the world hates? is not this an argument that wee are now in Chriſt, becauſe his louelove onelyonly conſtraines vsus to louelove his members? and ſeeing our louelove vntounto them is, to make them like vntounto vsus, is it not our teſtimony, that we are conuerted vntounto Chriſt? and could wee ſubmit to that word which is ſo reiected of the world, ſo irkeſome to our corruptions, vnleſſe the louelove of Chriſt did conſtraine vsus in obedience to his Maieſtie; vnleſſe this louelove of Chriſt did hereby prouoke to hauehave all our imaginations brought in ſubiection by the power thereof, that ſo wee might retaine nothing to grieue the bleſſed Spirit, vnleſſe we were ouercome by the power of Chriſts louelove, to receiue the ſtampe of his Spirit, and furniture of his graces, whereby wee might in ſome meaſure ſhewe our louelove vntounto our Chriſt, could wee poſſibly receiue the worde in ſuch affliction, and yet with ſuch ioye in the holy Ghoſt, vnleſſe the louelove of Chriſt did ouerflow in our hearts, to ſo allow vp all thoſe troubles, vnleſſe all ſuch troubles were hereby counteruailed with vnſpeakable Comforts?

p. 35And had we not need of ſome ſpeciall meanes alſo to preſerue vsus from falling away, though we hauehave taſted how ſweet the Lord Ieſus is: yea certainely our old enemie will now ſeeke by all meanes to re-enter againe, and hee wants not his occaſions, euen from the eſtate of our firſt conuerſion to attempt the ſame.

For either now vponupon our conuerſion, the world will ſteppe in with it glorious and pleaſant baites of proſperity, and great matters to ſearch and blaſt (if it be poſſible the birth in the bud, or if it cannot diuert and withdraw vsus from the right end of our calling; yet at the leaſt to coole and hinder vsus in the purſuit of the true end, and that by pretence of our Chriſtian libertie; becauſe now we hauehave right in the beſt, and why may we not vſe them who more fitly for theſe who are better able to vſe them; eſpecially if we ſhalbe caried to meaſure our inward eſtate by them.

Or if this will not preuaile, but that it is the will of our gratious God, that by manifold tribulations wee muſt enter into the kingdome of heauen: then Satan will put in on the other ſide to drowne the birth by whole flonds of tribulations, Reu. 12. ſtirring vp our own houſe to become our enemies, becauſe we wil not be ruled by them, becauſe our contrary courſes doe ſecretly condemne them, ſtirring vp the great ones to perſecute vsus, as enemies to gouernment, diſquieters of the common peace, yea rather then fayle, adding affliction to affliction, labouring to perſwade vsus, that becauſe we are thus afflicted, therefore God hates vsus, and ſo we are deceiued in our eſtate, we are not the beloued of God.

Againſt all theſe ſerues this ſpeciall grace of our firſt LoueLove, the power whereof is ſuch, that it proues both an excellent preſeruatiue againſt the allurements of proſperity; as hauing ſo rauiſhed the heart & taken it vp to an higher queſt, that the louelove of the world is eſteemed no better then doung in ſteed of louing the p. 36ſame our holy feare is procured, leſt it may infect vsus; and therefore holy wiſedome gained to hauehave as little to doe with as we may, leſt it do infect vsus, and ſo alſo becomes a gratious remedy againſt the flames of affliction; as ſo ſelling our hearts in the aſſurance of Gods louelove, that all things ſhall worke together for the beſt, ſo preparing vsus by the louelove of Chriſt to encounter any afflictions, ſo enabling vsus for the louelove of Chriſt to endure the greateſt troubles, ſo aſſuring vsus, that through Chriſt Ieſus we ſhalbe more the conquerours ouer them, ſo ſweetning all our troubles vntounto vsus, that we ſhalbe prouoked to louelove our God the more in that hee accounts vsus worthie to ſuffer with his ſonne Ieſus, ſo confirming vntounto vsus that thoſe light afflictions which are but for a moment, ſhall procure vntounto vsus an ineſtimable weight of glorie in the Heauen.

This is our firſt louelove, theſe are the markes thereof, and by the ſame it is graciouſly preſerued, and encreaſed.

Vſe. To condemne flaſhes and taſtes. To trie our conuerſion.1. Whereby all thoſe ſudden flaſhes, and fained and inconſtant affections of hypocrites are reiected: Heb. 6.4. and,

2. We put to the tryall, for the ſoundneſſe of our conuerſion, if we hauehave found ſuch a louelove in our hearts by ſuch euident markes.

3. The world is heere condemned, that boaſts of the fauour of God, when it hath no argument of it conuerſion by this louelove:To reprooue the worlds deceit. To comfort the Saints. nay, eſteemeth it a wonder and madneſſe to be conuerted.

4. And the Saints are comforted, that ſeeing their louelove vntounto God dependeth on his louelove vnchangeable to them. 1. Ioh. 4.1. Therefore as his is vnchangeable, Ioh. 13.1. ſo ſhall theirs bee; well they may leaue it, but they ſhall neuer loſe it. And yet it is a great affliction that they leaue their louelove: Although of a certaintie.

Doct. 6.The Saints may leaue their firſt louelove, ſo did Dauid, p. 37Peter, Salomon, &c. Pſal. 51. Galat. 2. 1. King 11.The Elect may leaue their firſt louelove. And the reaſons are,

Becauſe as the fire is ſlacked by two meanes, either by withdrawing fuell from it, or putting water, or aſhes thereto:

So there are two meanes,And by what meanes. whereby the louelove of the Saints doth decay in them,

Either when they faile in ſuch meanes as doe nouriſh the ſame: or,

Doo adde ſuch, as may corrupt and coole: Namely,Meanes of leauing firſt louelove 1. Withdrawing and neglecting that ſhould nouriſh it. when either they,

1. Neglect the powerfull miniſterie of the word, &c. 1. Theſſ. 5.19.20. ſubmitting to carnal or luckleſſe meanes.

2. The conſtant practize of priuate and publike prayer.

3. Or the fellowſhippe of the Saints, Hebr. 10.24.25.

4. Or the motions of the Spirit:

5. Or neglect to examine their hearts dayly.

6. Or faile in daylie repentance.

7. Or neglect to conoert others.

8. Or abate of holy order and diſcipline which holds vp the power of godlineſſe, as if now wee could be lawes vntounto our ſelues.

Or elſe doe adde that which may corrupt:

1. As ſpirituall pride of Gods graces.

2. Carnall policie, ſubiecting religion to the ſame.2. adding what may coole and quench it.

3. Proſperitie, and ſetting their hearts thereon through couetouſneſſe: Pſalm. 119. Luke 18.1. Tim. 6.

4. Abuſe of Chriſtian libertie, in the enioying of pleaſures, &c. 1. Cor. 10 1. Cor. 8. and vſe of things in different.

5. A corrupt and carnall Miniſtery:1. Spirituall pride, an occaſion to leaue our firſt louelove and hovv.

Concerning ſpirituall pride, as Conuerts are ſubiect hereto in regard.

1. That now not being as others, yea, as themſelues were, yea, being in ſome meaſure made partakers of the diuine nature, and aduanced to the hope of ſo glorious an inheritance;2. Pet. 1.3.2 Pet 1:3 may they not hereby be entiſed to iuſtifie themſelues, and deſpiſe their brethren: to condemne, where they ſhould endeauour to conuert? &c. Eſay 5.6.

2. Euen their deſire to keepe themſelues in this eſtate, may bee an occaſion to Satan to breed ſpirituall pride in them. As namely, that being now pluckt out of the common condemnation, and ſeparated from the world and wicked ones, by their effectuall calling; may not the Saints vponupon pretence to keepe themſelues vnſpotted and vndefiled, grow to ſingularitie, and ſo to ſeparation, which are very dangerous branches of ſpirituall pride.

3. The execution alſo of their callings is ſubiect to much ſpirituall pride.

Either they may neglect altogether their ciuill callings as too baſe, and derogatorie from the prouidence of God, and their Chriſtian libertie, which is a fruit of ſpirituall pride,Eccl. 1.9.Eccl 1:9 ſeeing the Lord hath impoſed theſe callings to humble them. Or elſe they may ſo carry themſelues in their Chriſtian callings, as by their moroſitie, diſcontent, &c. they ſhall not obſcurely diſcouer much ſpirituall pride.

4. The ſpeciall prouidence of the Almightie, in leading them to perfection, and diſpoſing of his graces diuerſly, may alſo through the ſubtiltie of Satan bee an occaſion of much ſpirituall pride, And that,

1. Either in regarde of ſuch chaſtiſements which the Lord exerciſeth their nature to clenſe the ſame, in the impatient bearing whereof, pride is diſcouered.

2. Or elſe the proſperitie of the wicked, may bee an occaſion of ſpirituall pride, as being prouoked by Satan to fret and repine thereat: Pſal. 37.1. Ierem. 12. Iob. 1.

p. 393. Either the fals of others may giuegive occaſion of this pride, as prouoking them to the iudging of their brethren, and condemning their eſtates.

4. Or the more eminent graces which the Lord beſtowes on other, may prouoke to enuy and diſcontent, and ſo diſcouer pride, yea, may further occaſion a condemnation of themſelues, as if becauſe we are ſhort of others, therefore they are nothing, therefore they may doubt of their eſtates, or elſe,

5. This abaſing of themſelues in compariſon of others, may tend to affect commendation from others, and ſo bewray this inward Pride.

6. Or they may reſt in themſelues on the ſenſe of their encreaſings, and ſo robbing God of his glory, ſhall diſcouer their pride.

7. Or they may bee puffed vp with this, that they are low in their owne eyes, can deſpiſe the world, can endure afflictions, can reprooue ſinne, &c.

8. Either they may be puffed vp with thoſe wonderfull deliuerances, which the Lord in his merciemercy beſtoweth on them in their conduction to glory, 2. Cor. 1. ver. 9, 10. 2. Cor. 12.7,

9. Or elſe they may reioyce at the deſtruction of their enemies, and ſo be tainted with ſpirituall pride: Iob 31.

10. Either they may be haſtie in expecting the reward, and ſo for want of patience, diſcouer ſpirituall pride: Heb. 10.

11. Or elſe deſire death, in regard of their continual troubles, and ſo diſcouer their pride, in not wayting the Lords leyſure: Iob. 3. Ionas 4.

12. Either they may be croſſed in their expectations, and ſo preferring their credits before Gods glory, bewray their pryde: Ionas 4.1.2.

13. Or elſe, beyond their hope and expectation, they may be endued with extraordinary graces, and ſo are ſubiect to be exalted aboue meaſure: 2. Cor. 12.7, 8.

p. 40Thus may the Saints bee ſubiect to ſpirituall pride, and ſo thereby giuegive occaſion of the loſſe of their firſt louelove.

1. The Lord reſiſting the proud, and bringing low the mountaines; emptying the high minded, and giuing grace to the humble: 1. Pet. 5.5.

Or iudging others, they are left to iudge themſelues. Matth. 25. Epheſ. 4.30.Matt 25Eph 4:302. Their pride making them ſecure, vncharitable, and ſo not vſing their talents, they are for a time taken away.

3. The Spirit hereby being grieued, ceaſeth to worke in them, nay happily leaues them to grieuous buffetings.

Therefore to preuent this tentation, and ouercome the ſame:

1. Conſider wee whence wee came, and if wee did iuſtly ſtrip our ſelues of all, if we conferred nothing to the attayning of grace; but rather were our greateſt enemies in wiſhing the ſame, ſhall we now be thankfull for the leaſt? ſhall wee not bee humbled in the greateſt? what hauehave wee which wee hauehave not receiued?

2. Lay we to heart, how we entertaine the graces of God, at the beſt vnprofitable, generally colde and careleſſe, defiling the worke by juncture of our corruptions.

3. And yea, ouerthrowing the worke by our confidence therein, our reioycing and boaſting thereof, and may we not feare that this dead Fly will corrupt the moſt pretious oyntment, that if we robbe God of his glory, he will depriue vsus of the comfort, either wee looſe our labour for the preſent, or ſhalbe ſtripped of Gods graces, that we may labour no longer. Hath not Lunacie bene an effect of this ſort of ſinne in many bountifully endowed? Is not barrenneſſe a common plague hereof in the ordinary Chriſtian?

4. Obſerue wee the Prouidence of God in the diuerſe diſpenſation of his bleſſings, though hee giuegive to p. 41ſome more, yet is not the leaſt ſufficient if it bee in trueth, and is it not then in trueth, being lodged by a lowly ſpirit, is not the greater meaſure beſtowed on others, ours alſo for vſe: is it not vſefull for vsus to prouoke to perfection? is it not auailable to humble vsus in our leſſer meaſure, to ſubmit our ſpirits to the ſpirit of the Prophets, to ſend vsus dayly to the tents of the ſhepheards? is it not a meanes to nouriſh louelove? doth it not ſubmit vsus to the will of our heauenly Father, to depend more vponupon his mercy, to craue his aſſiſtance more earneſtly, to ſubmit to afflictions, to haſten after perfection in a better life.

5. Diſcerne wee wiſely the prouidence of God in leading vsus to perfection, and this alſo will bee a gratious meanes to preuent ſpirituall pride; for ſeeing the Lord ſhewes his power in weakeneſſe, that hee may hauehave the glory, ſeeing he brings light out of darkenes to confound all reioycing in the fleſh, working out of our very ſinnes a way of encreaſe by humbling vsus thereby in our ſelues, and cauſing vsus to deny our own righteouſneſſe, and ſtill ſending vsus vntounto Chriſt, to bee renued by his grace; hauehave we any cauſe to be proud of our ſinnes, to rejoyce in our confuſion, can wee deny our ſelues truely if wee hauehave confidence in the fleſh? can we be enabled in Chriſt, vnleſſe wee bee wholly emptied in our ſelues? and ſeeing affliction followeth ſinners, and our ſinne in Gods juſtice eternall death: If now the Lord ſhall not only take away the ſting of our Troubles, but make them comfortable pils to purge our Corruption? is not his power wonderfull, to bring light out of darkeneſſe? is not his mercy peereleſſe, that he only may hauehave the glory, ſhall we be proud of afflictions, that are the puniſhments of ſinne, at leaſt no way likely of themſelues to raiſe ſuch good vntounto vsus.

And ſay the Lord ſhould deliuer vsus out of greater tribulations, ſeeing yet the ſinne remaines with vsus, p. 42may wee not feare that though wee bee made whole, yet a worſe thing may befall vsus? are not new afflictions dayly to bee expected; and is there here any time to behold the ſunne when it ſhineth?

6. At the beſt, iudge wee wiſely of our beſt meaſure of grace; is it either any other then what the Saints hauehave gone before vsus in, who yet notwithſtanding, through pride,Math. 26.Matt 26 and the effects thereof hauehave taken many a foul fall. Remember we Peters vaine boaſting, and what a plunge it put him to. Conſider Dauids pride in numbring of his people, & did he not ſmart deeply for the ſame, was not his humilitie the beſt meanes to make his peace againe? 2. Sam. 24.15, 16.

Or is it ſuch, but that ſtill wee are not perfect, and therefore muſt wee not forget what is behinde, that wee may haſten to what is before? Philip. 3.12.13.

7. And alas, what is all wee hauehave in compariſon of our Lord and Maſter Ieſus Chriſt, hath hee not commanded vsus to bee lowly and meeke? hath hee not done all for vsus, that wee may boaſt of nothing? did hee not walke before vsus in great patience and humility, euen humbling himſelfe to the death for our ſakes? is not all our holineſſe a drop of that Ocean, leſſe then a drop in compariſon thereof? and ſhall ſeruants ride on horſebacke, when their maſter went on foote?Eccl. 10,Eccl 10 ſhall wee bee proud of his graces, when hee was ſo abaſed in the greateſt meaſure of his owne?

And therefore practiſe wee thus:

1. View we our ſelues often in the glaſſe of the Law to abaſe vsus throughly:

2. And ſee wee a farre off into the glorious inheritance,How to preuent this pride. ſo farre exceeding any worth of our weldoing: are the afflictions of this life worthy of the glory that ſhall bee reuealed? Rom. 8.24. who are wee that God ſhould thus aduance vsus?

3. In ſteed of iudging others, let vsus dayly examine p. 43our ſelues, ſo ſhall wee bee more compaſſionare of our brethren, conſidering our ſelues: Galat. 6.1. ſo ſhall we ſtill thinke vilelyer of our ſelues, that ſo we may be fitter for mercy from our God.

4. And labour wee dayly to renue our life in Chriſt, that wee may hauehave ſtill to reioyce in him, and not in our ſelues; that his glory may ſwallow vp all pride of fleſh, and his louelove may ſtill preuaile in vsus, to the further denyall of our ſelues, that ſo ſtill wee may be found in Chriſt, not hauing our own righteouſnes; that being dayly perfited by his grace, we may bee found of him in peace at his glorious appearance.

5. To this end bee wee willing to endure afflictions; and maintaine we tenderneſſe of conſcience in all our wayes.

6. And obſerue we wiſely our inward corruptions, labour we to diſcerne the deceitfulneſſe of our hearts, and ſhall we not abhorre our ſelues becauſe we know not our hearts? ſhall wee not much more bee abaſed, knowing them to be ſo abominable, ſo froward, ſo rebellious, ſo touchie and full of horrible wickedneſſe, ſuch blaſphemous thoughts, ſuch filthy motions? if we do not tremble hereat, is it not becauſe yet the feare of God hath not ſeized vponupon vsus, becauſe yet we do not endeauour to worſhip God in Spirit and truth, Ioh. 4.24.25.

7. And ſo dayly prepare we our ſelues to death and iudgement: Is here any time to be puffed vp, ſeeing we muſt paſſe through horrors? is it not wiſedome to fight loe, that we may enter in at the ſtraight gate? ſhall the righteous very hardly bee ſaued, and ſhall wee not then work out our ſaluation with feare and trembling? Phil. 2.12. Math. 7.11.12.

8. And ſeeing many ſeeke to enter in, and ſhall not bee able, Luke 13.21. ought wee not dayly to ſuſpect our ſelues? ſhall not he that ſtandeth, take heed leſt he p. 44fall, ſhall we be high minded, or not rather euer feare our ſelues, leaſt we alſo bee deceiued in our ſtanding, and ſo depryued of our hope.

Laſtly. That we be not deceiued in the judgement of ſpitituall pride, and ſo be juſtly chalenged therewith.

1. To ſtand vponupon aſſurance of ſaluation no pride.Know we that it is not pride and preſumption to be aſſured of our ſaluation as the Papiſts chalenge, ſeeing God hath commanded vsus to make ſure our election, and hath giuen vsus his word and Spirit to ſeale it vp vntounto vsus; but rather pryde to queſtion Gods truth, not to beleeue his word, not to accept ſo pretious a jewell.

2. Neither to labour to perfection.2. It is not ſpirituall pride to labour to perfection, though we exceed our ſelues, and goe before others, not ſhuting our religion to the will and ability of man; but extending it wiſely to the rule of the word, and example of Chriſt, ſeeing God hath commanded it, and Chriſt hath begun it, and hee will perfect it; and all things worke together for the beſt vntounto his Elect; rather it is pride to dreame of perfectiō, when we wil vſe no meanes thereto; nay, groſſe preſumption and impudency in ſuch as ſeeme to condemne vsus of pride, for labouring after perfection, ſeeing they all perſwade themſelues that they hauehave already attayned it: is it not the common voyce, that all is well, wee need no meanes of building, we hate to be reprooued; we hauehave bene alwayes of the ſame beleefe, we feare we may be too holy: are not theſe the ordinary dreames of generall perfection: and therefore, if they hauehave attayned this perfection with ſuch eaſe, will they fault vsus that take ſuch paynes for it, ſhould they not rather pity vsus, and further that we may attayne it more eaſily; or if they condemne for labouring to perfection: doe they not condemne themſelues,3. No not to confeſſe Chriſt in the time of triall. that they neuer had it, ſeeing it cannot be had without great labour.

3. Neither is it ſpirituall pride to make a good profeſſion of the truth, to confeſſe the Lord before men, to p. 45ſticke to the truth in time of trial: is not this a denying of our ſelues to confeſſe the Lord? Is it not an abaſing of our ſelues that God may hauehave the glory? Will it not be a pride in the fleſh to humble vsus? Is it not a triall of our ſoundneſſe that we will endure for Chriſt? Is it not a ſpurre to perfection? Rather, it is pride to deny our Maſter, as if we were aſhamed of him. It is horrible Pride of life, and louelove of the world that cauſeth this deniall, we dare not confeſſe him becauſe we louelove the praiſe of men more then the praiſe of God. If we were truely humbled, we would in all things glorifie God. If we ſet not by our fleſh, we would not quitch at any troubles: Remember what cauſed Peter to deny his Maſter, and the Lord giues vsus vnderſtanding in all things.

4. And is it not an imputation of pride when we are vniuſtly challenged to maintaine our Innocency. We iuſtifie our ſelues, we will be found in no fault, we will condemne our Iudges of wrongfull meaſure. Is it not the practiſe of the world to iuſtifie the wicked, and condemne the righteous? And yet it thinketh to doe God good ſeruice, in cenſuring the children of God, becauſe they are contrary to it, in excuſing and approuing the wicked becauſe they ſort with it waies. Are the beſt without faults and may they not therefore be condemned. Is not the beſt done in hypocriſie? And therefore are they not worthy to be caſt out of the Synagogues? Thus doth the world ſtumble at the infirmities of the Saints, and becauſe they are faulty in ſome things, doth therefore conclude that nothing is ſound. And ought we then to giuegive way vntounto theſe their ſlanders? Is not the cauſe the Lords, that is herein challenged, ſhall we not harden them in their ſuit hereby, and ſo preuent them from ſound repentance, ſhall we not betray the peace of our conſciences, and cauſe the Lord to take that from vsus which we dare not iuſtifie? Indeed though man compared with God cannot p. 46be righteous, though we muſt daily deny our own righteouſnes before God, that we may be found in Chriſt to be cloathed with his righteouſnes: yet ſeeing the Lord hath done great things for vsus? ſhall we not in thankfulneſſe acknowledge Gods graces in vsus? ſhal we not propoſe our ſelues, heere by examples to our brethren: Nay ſaith holy Iob God forbid that I ſhould iuſtifie you. I will neuer take away mine innocency from my ſelfe.Iob. 27.6.Job 27:6 And is it not humility in vsus to acknowledge what we hauehave receiued, had we not need of lowly ſpirits, to incounter the malice of the world, becauſe we will not forſake our Innocency and vndergoe ſuch afflictions which hence will be raiſed againſt vsus? Is it not an argument of ſound deniall of our ſelues, that hereby we ſeeke rather the glory of God then our owne: that hereby we labour the confirmation of the weake. And ſeeing the gifts of grace are ſuch wonders to the world, ſuch eye-ſores, and in ſo baſe account therewith, is it not a gracious abaſing of our ſelues to reioyce in that which is ſo offenſiue to the world, to triumph and boaſt of ſuch gracious gifts, which are ſo debaſed by it? ſurely if we ſhall take our ayme aright, it is rather pride in the world to condemne another mans ſeruant? do they know our hearts? will they generally cenſure vsus hypocrytes becauſe ſome are ſuch? and becauſe the beſt are not without their failing they condemn our profeſſion as if it taught no better? Bleſſed be God we eſteeme not to be iudged of them nor of mans iudgement;1 Cor. 44. he which iudgeth vsus is the Lord: to him we ſtand, to him we fall: as for the world well may it diſcouer it malice and pride, in condemning the generation of the iuſt, but they muſt know that the Saints ſhall iudge the earth: if they condemne vsus becauſe we faile, then do we much more condemne them that are ſo far behind vsus. And is it not a wonderfull condemnation of the world that they which with one blaſt condemn vsus to be too ſhort, that ſo they may p. 47iuſtifie themſelues, do alſo euen with the ſame breath condemne vsus that we are too forward, to zealous, that ſo their deceitfull meaſure may paſſe more currantly? do they not herein condemne themſelues wherein they cenſure vsus? If wee hauehave our faults, why do they not helpe vsus forward; and if we hauehave got ſome ground why doe they then condemne vsus for increaſe, ſeeing they condemne vsus for failings? ſhall we happily diue into the myſtery thereof? do they not condemne vsus for failing, becauſe they would diſcourage vsus to go forward? do they not condemne vsus for going forward, becauſe we condemne them for being behind vsus? do they not condemne our fa…ings, becauſe they would hereby take occaſion to condemne the word, as if it occaſioned and iuſtified ſuch …, that ſo they might harden their hearts, in the baſe account of the word, and pu ſuit of their worldly courſes, and thereby alſo put vsus from the moſt liuely meanes, which ſhould raiſe vsus vp againe, and ſo enable vsus to perfection? And do they not condemne on the other ſide, our proceedings in grace, is counterfeitings, madnes, &c. becauſe the wiſedome of God is fooliſhneſſe vntounto them: they neuer yet taſted of the louelove of Chriſt, elſe would they thinke they could neuer do him too much ſeruice? And therfore ſeeing that which is highly eſteemed of men is abhomination in the ſight of God: as we might hauehave cauſe to diſtrſt our condition if it were approued of the world, ſo hauehave we a found euidence of the truth of grace, that the world hates vsus, not for our euils, as they pretend (for they could let vsus alone, if our wayes did not ſhame and confound them) but for the Image of our God renewed in vsus. And ſhall not the haters of God be found lyars, ſhall they not wiſh to die the death of the righteous, do they not imitate our waies, though they deny the power of them? they dare not ſet foot to foot by vsus. Who ſo is wiſe let him vnderſtand theſe things?

p. 485. To conclude, it is the common cenſure of the world, that whatſoeuer iumpes not with it, ſtoopes not to it lure, it is pride, vaine-glory, and whereas though it may be a marke of an abiect and degenerate ſpirit to be ſwayed thereby, yet to be contrary to the faſhion thereof, muſt needs argue great humility; ſo to leaue our greateſt earthly content: ſo to expoſe our ſelues to a world of troubles.

Thus the world calles light darkneſſe, and darkneſſe light, eſteeming that pride which indeed is true humility.

Shall we now take a further ſcantling what this ſpirituall pride may be, ſurely I take it, it conſiſts in theſe things.

Firſt in preſuming aboue that is meet in matter of knowledge. And that when we prie into thoſe hidden myſteries which either are fit to be knowne of, or are apparant only to the diuine Nature.

Secondly, when we vaniſh in idle and curious ſpeculation, tending only to ſenſe and ſingularity, and not to edification. 1 Tim. 4.

Thirdly, when we affect knowledge for complement or ornament, and not for reformation of life.

Secondly, ſpirituall pride is ſeene in matter of action, and that either in reſpect of our ſelues, or others.

In regard of our ſelues we may be ouertaken with ſpirituall pride.

1. If we ſtand more vponupon publike deuotions then priuate humiliation.

2. If we reſt more in the forme then in the power of Religion.

3. If we reſt in our ſelues, for well doing; and not on the power of Chriſt.

4. If we challenge merit for our workes; and not rely on the mercy of God.

5. If we arrogate more vntounto our ſelues then either is truth or conuenient.

p. 496. If imagine that we may be preſent in this life, and hauehave an ouerplus of righteouſneſſe for others.

And will not follow our Maſter, through the fire.

In regard of others we may be tainted with ſpirituall pride.

1. If we forſake the fellowſhip, and are not equall with thoſe of the lower ſort, leauing the Church for corruptions therein.

2. If we iudge peremptorily of any before the time.

3. If we giuegive not vntounto each his due, howſoeuer we are the Lords and depend only vponupon him. Mat. 11.

4. If we cannot become all vntounto all, that ſo we may win ſome vntounto Chriſt. 1. Cor. 9.

Thus may we diſcerne ſome footſteps of ſpirituall pride, & thus hauehave you heard, how to maſter the ſame.

Secondly, touching policy: by it,2 Policie, a meanes of cooling our firſt louelove. I meane that wiſedome which ciuill gouernment diſcouereth in managing it affaires, for the adorning & preſeruing thereof. This how ſoeuer it may be an handmaid to Religion, yet carrieth ſome ſway in the manner thereof: as,

1. In ordering, the time, and place,Policy, how a friend to Religion. and outward decency for the diuine worſhip.

2. In compelling the outward man, to the outward forme and meanes of religion.

3. As alſo, in executing the holy cenſures of the Church, vponupon the refractary and obſtinate.

4. And in protecting the innocency and vprightneſſe of the Saints, from the rage and wrongs of the wicked: and,

5. Puniſhing the enemies of the Church.

Yet may it alſo proue an enemy to ſincerity, and ſo be an occaſion (if we be guided thereby) to leaue our firſt louelove, and that in theſe reſpects: As,

Firſt,How an enemy and ſo a meanes of leauing our firſt louelove. when it vndertakes to iudge and authorize the rule of religion: namely the word of God.

2. When it adioynes to the ſame, the inuentions of man, making it equall with the word of truth.

p. 503. When it ſtands more vponupon the forme then the power of godlineſſe.

4. When it excludes the ſubſtance of religion for the outward complement thereof.

The practiſe of popery in maintaining their religion.5. When it becomes a meanes to iuſtifie the wicked, and condemne the righteous: Eſay 5. Mat. 27.

6. When it preſumes to limit ſincerity to times, perſons: and,

7. When it inſulteth and lords it ouer the conſcience, by inquiſition into the ſecrets of the heart, and violent forcing the ſame, contrary to the tenderneſſe, and true information thereof.

8. When it faſhions the forme of religion according to the frame of worldly gouernment: as Antichriſt patched vp his anarchy, partly from the Iewiſh Synagogue, partly from the forme of the heathniſh Empire.

Thus may policy be an enemy to Religion, and ſo a meanes of the leauing of our firſt louelove.

And thus may we learne to preuent this great miſchiefe.

1. That in matter of religion we conſult not with fleſh and blood, pinning neither our iudgement nor practiſe vponupon the ſleeues of men. Gal. 2.

2. That we admit no humane inuention, as part of Gods worſhip. Mat. 15.

3. And conſidering that the wiſedome of the fleſh is enmity againſt God, reſolue we to endure the contradictions of the world in the worſhip of God, and that, that is ſincereſt, which the word moſt condemnes.

4. That in all matter of diuine worſhip we be ordered and informed according to the word, as well for matter as manner agreeable thereunto.

5. That we do all things as in the preſence of God out of the good purpoſe of our hearts, to be approued of him in the inward man, and not with bodily ſeruice to be ſeene of men: Mat. 6.

p. 516. That we are more conſcionable in priuate duties in the cloſet, family, ſanctifiyng the publike worſhip by priuate preparation, and trying the publike worſhip by priuate examination.

7. That we meaſure not the worſhip of God, either by any meaſure we hauehave already attained: as if we had holineſſe enough, or by any outward ſucceſſe thereof in the world.

8. As by the acceptance of men; by proſperity, or by any particular iſſue.

9. For the preſent that in the greateſt meaſure of ſanctification we ſtand not vponupon the euidence of our owne conſcience, As to be iuſtified thereby, though we know nothing by our ſelues, but ſtill deny our owne righteouſnes, that we may be found in Chriſt to be ſtill enabled by his righteouſneſſe to hauehave the teſtimony of the acceptance of our perſons, and ſo to hauehave the comfort not only of the acceptance of preſent ſeruice, but to be enabled by Chriſt to conſtant obedience. 1. Cor. 4.4.5. Phil. 3.10.11.12.

10. That in the worſhip of God we be not miſled by carnall ends, as profit, pleaſure, vaine-glory, &c. But that in all things we purpoſe the glory of God, and the ſaluation of our ſoules, ſubordinate thereunto. 1. Cor. 10.31.

11. That in our beſt meaſure we acknowledge our ſelues vnprofitable ſeruants, and ſo caſt our ſelues vponupon the meere merciemercy of God in IESVS CHRIST. Luke 17.10.

Thirdly, And ſo may alſo Proſperity coole firſt louelove.

1. If either hauing much, we ſet our hearts vponupon it.Proſperity an occaſion to coole our firſt louelove and how? Pſal. 62.10. and ſo are withdrawne to execute the luſts of our hearts:

2. Or are afraid of afflictions, and decline them by carnall meanes.

3. Or meaſure our eſtate in grace by our proſperity.

4. Or are not willing to be abaſed, as we do abound.

p. 525. Or grow ſecure and vncharitable hereby, either deſpiſing our poore brethren, or inſulting ouer them. 1. Pet. 5. much leſſe being inlarged in compaſſion of their affliction,Pſal. 30.6.Ps 30:6 or open handed to relieue them: or promiſe conſtancy of this tickliſh eſtate vntounto our ſelues.

6. Or grow to deſpiſe the ſimplicity of the Goſpell, as if it were then but in it infancy. And ſo as power is in our hands adorning the worſhip of God with vaine pompe and outward complements. As if this were an argument of the increaſe and perfection of religion, that it is now more glorious & acceptable to the world

7. Laſtly, whereas proſperity vſually puffes vp with a conceit of goodnes, if now therfore being aloft, when we hauehave brought religion to our lure, as to countenance our greatneſſe, and ſort with our exceſſe, we ſhall now (as the manner is) grow to eſteem baſely of religion, as ſtooping to our luſts, and ſo either neglect the power thereof in our obedience thereunto, or reſt in the forme thereof, contenting our ſelues with carnall and corrupt meanes: will not this corrupt the iudgement, and ſo make way for apoſtaſie, will not this coole our zeale, and dead our hearts, making vsus confeſſe, indifferent, lukewarme, &c.

And therefore that proſperity may not work theſe effects in vsus,

1. Know we, that where God giues more, there he requires more at our hands.

2. That hereby we are preuented of many lets which might hinder our proceeding, and ſupplied with many helps to do more good, to abound in thankſgiuings.

And therefore carry we our ſelues thus in our outward encreaſing.

1. Acknowledging that from God we hauehave receiued it, and therefore ſhame we to honour God with our ſubſtance and with the firſt fruits of our increaſe.

2. Be we alwaies jealous of eſtates, eſpecially when we moſt aboūd, that ſo being humbled in our outward p. 53meaſure, we may grow in the inward.

3. Imploying our Talents now more plentifully to the good of others, eſpecially to further them to grace, not contenting our ſelues to giuegive almes for bodily reliefe, vnleſſe we alſo tender ſome good for the ſoule; enlarging our ſelues, where grace is more enlarged: and ſo learning to bee equall with thoſe of the lower ſort, if they be equall with vsus, or exceed vsus in the graces of God.

4. Taking now our oportunity to frequent the aſſemblies, and cleauing to the power of the word, ſtill to humble and rouſe vsus vp.

5. Being ready to vndergoe any afflictions, rather then abate one jot of our ſincerity.

6. And ſtill in our greateſt libertie, being lawes vntounto our ſelues, not to giuegive libertie to the fleſh, but rather now to make tryall of the conqueſt of our luſts, by how much we hauehave power to execute the ſame, Galat. 5.11.

7. Vſing the world as though wee vſed it not, 1. Cor. 7.

8. And ſtill as ſtrangers and pilgrims, looking for a Citie which is aboue, and eſteeming all as doung in compariſon of Chriſt, and the glory that ſhall bee reuealed, Philip. 3.8.9.10.

See more of the right vſe of proſperity in the daylie Sacrifice, lib. 3. Cap 9.

Fourthly. And ſo alſo by abuſe of our Chriſtian libertie we may leaue our firſt louelove; as hereafter ſhall more fully be declared; where the remedie hereof is alſo propoſed.

Laſtlie. A principall meanes and occaſion to leaue our firſt louelove to abate our zeale and conſcience of holineſſe, is a carnall and corrupt miniſtery.

1. When either the word is deliuered with the entiſing words of mans wiſedome.

2. Or elſe not applyed and layd cloſe to the particular p. 54condition of the Church.

3. Or not confirmed by the holy conuerſation and patient endurings of the Miniſter.

4. Or mingled with curious queſtions, and corrupt doctrines.

5. Or aymes onelyonly at carnall peace, and making good our preſent meaſure, and doeth not labour by ſound reproofes and ſearchings, to lead along to perfection.

6. Or wants the power of the holy cenſures of the Church, to bridle the profane, & caſt out the obſtinat.

7. Or peruerteth the diſcipline to worldly ends, to harden the wicked in their ſin, and diſcourage from perfection.

And can this chooſe but coole and abate the power of godlineſſe?

1. Will not the people rather ſtumble at the corrupt examples, then be ordered by the word.

2. Doth not this mixture of humane ornaments, queſtion the perfection of the word, as if it were not of it ſelfe able to conuince the conſcience: doth it not vſually cauſe the word to reſt in the eare, and not ſinke downe to the heart, and ſo becauſe it mooues not, therefore to conclude that either it is not the word of God; or els we hauehave no need of it, becauſe it moues not

Will any diſcerne his ſaylings, vnleſſe it be particularly layde to him, vnleſſe his conſcience be convinced therewith, and compelled by the ſenſe of Gods wrath to forſake his ſinne. And,

Is it not a dangerous occaſion to condemne and reiect the power of the word, which might bring him to repentance, when he can hauehave a Zidkiah to flatter him in his ſinne, an Amaziah to promiſe him a neerer way to Heauen, to wiſh him not to bee ſo ſcrupulous, to pronounce life to him that is dead in his ſinnes.

Eſpecially, if here the practize ſhall be rather to fill his head with knowledge, and to puffe him vp with p. 55curious and vaine ſpeculations, ſhall not this rather preuaile, to perſwade him that his caſe is better, then bring him to the ſight of his particular faylings?

And if now for want of skill in diuiding the word, or conſcience to giuegive each his portion in due ſeaſon; either the wicked ſhall be juſtified, and the righteous condemned, or the poore ſoule ſhalbe ſcanted of it ordinary food, ſhal it not be diſcouraged on the one ſide, and pined on the other, for want of due nouriſhment?

Laſtly. If inſteed of fiſh, the poore ſoule ſhall be fed with ſcorpions, with corrupt doctrine to poyſon his ſoule, ſhall not his ſpirits faint, and his ſoule draw nere vntounto the murtherers?

The remedie therefore herein is,

1, That we daylie ſee our owne faylings, and ſubmit our ſelues to the word, to bee reformed thereby; becauſe the maine reaſon why wee are peſtered with ſuch carnall meanes, is, becauſe wee either not ſee our want of it, and ſo is tendered by the iuſt Lord to harden vsus further, or elſe in our carnall wiſedome wee heape vntounto our ſelues teachers according to our owne luſts, that may further blinde our eyes, & harden our hearts.

2. That we, aſmuch as lieth in vsus, ſtill keepe our ſelues to a powerfull miniſtery, changing our habitations rather then our food, that ſo by it we may bee ſtill quickened and kept afoote, howſoeuer we may ſome times heare others, yet let vsus ſtill try the ſpirits, & take that which is good, mourning for the hand of God, and here ſpecially reſting on the anoynting, which ſhal teach vsus all things.

3. Labouring to be lawes vntounto our ſelues in theſe lawleſſe times, and what wee cannot attaine abroad, to endeauour in our families to be Kings, and Prieſts, and Prophets in our generall callings, and in our ciuil to; as farre as we may poſſibly.

4. Eſpecially, auoyde we hypocriſie in diuine worſhip, labour we ſimplicity and ſincerity of heart in all p. 56our actions, that ſo we may not neede ſuch deceitfull cloakes to maske it vnderunder, that wee may not be giuen vp to be deceiued by them.

5. And keepe we our ſelues cloſe to the communion of Saints, not forſaking the ſame for ſuch corruptions therein; or for feare to bee defiled and corrupted by them, leaſt we depriuing our ſelues of the benefits, we may receiue by them, and ſo be iuſtly beſt to deceiuers, that ſtudie to cary diſciples after them, and to make them twofolde more the children of hell then they were before, Math. 23.11.12.

6. And keepe we our ſelues vndefiled and vnſpotted of the world, auoyd wee groſſe ſinnes and preſumptuous wickedneſſe, that ſo wee may not need of ſuch deceiuers to iuſtifie by their example, to warrant and ſmother by vnſeaſonable tender of mercy. Laſtly.

7. Renue we our repentance dayly for all knowne euils, diſcerne we the deceitfulneſſe of the heart, and inward corruptions thereof, that ſo wee may bee more willing to hauehave it ſearched by a powerfull miniſtery, that ſo we may with more euidence ſtand before it, as hauing intereſt therein; hauing ſtill need of the ſame.

And ſo our abuſe of Chriſtian libertie.Thus may we leaue our firſt louelove: by theſe meanes may our zeale be cooled and abated.

And this ſerueth,

Ʋſes. 1. Of tryall.1. For our tryall whether euer we had any firſt louelove, or no: namely, if we ſhall finde that by theſe meanes we hauehave bene cooled therein.

2. Of comfort.2. And ſo for our comfort and found direction, that if we euer had this firſt louelove, we ſhall recouer it againe: and,

3. Of inſtruction to recouer.3. That we may know how to recouer it, by vſing aright ſuch meanes, as being abuſed, hauehave beene the occaſion of this decay: the manner whereof is laide downe hereafter.

And this ſerueth further,

4. Of reproofe1. For reproofe of our times, who may bee iuſtly p. 57charged to hauehave left our firſt louelove, by trying our ſelues by the former meanes, whereby this firſt louelove is ſlaked.

2. And yet leſt this generall reproofe may bee peruerted to the diſgrace of the power of godlineſſe, and diſcouragement of ſuch who deſire to walke with God in a dayly encreaſe: therefore ſeeing God hath a few names in Sardis, that endeauour to keepe themſelues vnſpotted of the world, and ſo are not onelyonly ſignes and wonders in the world, becauſe they will not runne with it into the ſame exceſſe; but are therefore chalenged of reuolting and falling from their louelove: for their further eſtabliſhing and comfort.

Know wee, that wee may bee ſubiect to a falſe imputation of leauing our firſt louelove, in many reſpects.

As 1.The Saints may be vniuſtly charged to hauehave left their firſt louelove, and how. Math. 22. And that, firſt in the true diſcerning vſe of our Chriſtian libertie, wherby wee ſubmit ourſelues to lawful authoritie. 2. In that we are endowed with outward proſperity.Matt 22 when vponupon the iuſt conſideration of the nature of our Chriſtian liberty, as being ſpirituall, wee limit our zeale within the bounds of our callings: ſo giuing vntounto God the things that are his, that wee deny not alſo vntounto Ceſar that which is. This moderation, howſoeuer with the Anabaptiſt it be traduced as lukewarmeneſſe, and temporizing with the world, to auoyd affliction: yet indeed it is an holy rectifying and ordering of our zeale by humility and wiſedome, that ſo it may hold out, and bee perfited through patience, and that from the commandement of the Lord our God: Rom. 13.

2. We may be falſely charged to hauehave left our firſt louelove, when wee are outwardly encreaſed with temporall bleſſings. As if becauſe proſperity is apt to coole, by making vsus ſecure, and forgetfull of our God: therefore it muſt needes follow, that whereſoeuer there is outward abundance, there is inward leanneſſe and barrenneſſe: Pſal. 106.15. Which imputation is heereby proued to be moſt vniuſt.

p. 581. Both becauſe the Saints of God hauehave increaſed outwardly, and thriuen inwardly too, as Abraham, Dauid, &c.

2. The vertue of that promiſe makes hereunto: that if all things (then ſurely outward bleſſings) ſhall worke together for the good of the elect, Rom. 8.29. eſpecially ſeeing the Lord giueth grace to vſe theſe gifts aright.

1. Tim. 4.8.1 Tim 4:81. And ſeeing godlineſſe hath the promiſe of this 2life aſwell as of a better; and the more the Saints partake of the mercy of God, the more their thankfulneſſe 3and obedience doeth increaſe; and beeing knit 4vntounto the Lord with more bonds, ſeeing the more they 5receiue, the more they feare themſelues; and ſo by 6imparting liberally vntounto others, doe eaſe themſelues of the burthen;1. Iohn 4.20. Gen. 20.1 John 4:20Gen 20 and approue their louelove vntounto God, by 7their vnfained louelove vntounto his Saints: as hereby they are more deepely intereſſed in the prayers of the Saints, 8ſo is heauen more enlarged to the encreaſe of their 9louelove: The Lord heares the prayers of the poore, and enlargeth the hearts of his ſtewards,2. Cor. 1.7.8.2 Cor 1:72 Cor 1:8 to louelove that God 10more feruently, that ſo enables them to comfort others. And ſo being faithfull in a little, they are ſtill encreaſed:See the dayly ſacrifice for the right vſe of proſperity. 3. Spirituall wiſedome in auoyding of troubles, an occaſion to charge vsus with loſſe of firſt louelove. vntill being full of grace and abounding in eueryevery good worke, they are made meete partakers of that glorious inheritance: 1. Colloſſ. 12. Math. 25. 1. Cor. 15.

And may not out ſpirituall wiſedome in auoyding of vnneceſſary troubles, expoſe vsus ſometimes to this falſe imputation, that we hauehave left our firſt louelove?

1. Yea ſurely, if either by wiſe and modeſt anſwers we auoyd troubles.

2. Or by concealing of that trueth, which wee are not bound in conſcience to diſcouer, we ſo eſcape.

3. Or by auoyding the rage of our enemies, when our time is not yet come, wee are yet freed from troubles by remouing from our habitations.

p. 594. Or by changing our habits and features, wee ſo auoyd the fury of the aduerſary: if by any of theſe, through the bleſſing of God we eſcape ſuch troubles, which others, for want of this wiſedome, are ouertaken with; preſently we are charged with want of zeal, we are condemned to bee lukewarme, to hauehave left our firſt louelove: and, &c.

5. Eſpecially if wee vſe our goods, as a meanes to redeeme the body from trouble, oh, this is cenſured as vnlawfull; and ſo auoyding troubles as by vnlawfull meanes, wee are challenged of cowardize, want of zeale, corruption, &c.

An imputation how vniuſt and vncharitable it is, may appeare by theſe circumſtances:

1.And cleared from this imputation. Faith how, and whom to be giuen account of. 1. To the magiſtrate and miniſter, and why. Becauſe we are not bound to giuegive an account of our faith to eueryevery priuate man, but only to the Magiſtrate, and whomſoeuer hath lawful authority to require it at our hands, as the Miniſter, and ſuch as hauehave charge ouer vsus. And that, becauſe

Hereby they may hauehave comfort in diſcharge of their duety, that they hauehave not laboured in vaine: or,

2. May be humbled in our want of profiting and growing in knowledge, and ſo encreaſe their paines and prayers for vsus.

3. They are in Gods ſtead, and in refuſing to giuegive an account vntounto them, wee deny and renounce euen God himſelfe.

4. They may be prouoked hereby to perſeuerance and maintenance of the trueth.

5. Though they muſt not bee Lords ouer the conſcience; to make, or alter the trueth, yet they are witneſſes vntounto the conſcience concerning the trueth, yea they are approuers and maintainers thereof, to the comfort of the beleeuer, and furtherance of his faith. And therefore,

Though we giuegive not account of our faith, either

1. To the ſcorner, that hereby will take occaſion p. 60to inſult and blaſpheme our God and his ſacred truth.

2. Or to the open enemy, that as he hath no calling to require,Faith to whom not to be giuen account of. ſo we hauehave warrant to conceale it, as being bound to preſerue life, and not caſt pearles to ſwine.

3. Or to the ignorant, that deſireth not information thereby, leſt we beare the aire, & run before we are called, expoſe our profeſſion to contempt, &c.

4. Or to the priuate Chriſtian, otherwiſe then in a caſe of neceſſity on our parts, to remoue a falſe imputation; and on his part, to guide him that is in darkeneſſe, and deſires our helpe.

Yet doe we not herein betray our faith; but rather wiſely maintaine the honour, and preſerue the vertue therof, both in defending the ſame from the reproches of the wicked, as alſo in reſeruing the vſe thereof to it fit ſeaſon and occaſion, when our God ſhalbe beſt glorified, our profeſſion iuſtified, and brethren informed and confirmed thereby. And this is,

1. When wee hauehave an eſpeciall calling to witneſſe a good profeſſion, as being inwardly furniſhed with gifts, and outwardly led foorth by the Spirit, to maintaine the cauſe of Chriſt Ieſus our Sauiour.

The one of theſe we ſhall diſcerne;

How to diſcerne inward ſufficiencie to make open profeſsion of ſaith in the time of trouble.1. By ſound knowledge of the cauſe in particular, which we are to make good by whatſoeuer ſufferings, ſo that our iudgements are throughly informed, and ſo our conſciences conuinced with the trueth, doe finde reſt and comfort therein: Epheſ. 3. Phil. 1.

2. By our ardent louelove vntounto that trueth which wee hauehave apprehended, and hearty deſire, that by any our neuer ſo great affliction, it may bee glorified in the hearts of the Saints.

1. Philip. 27.3 By our eſpeciall apprehenſion of Gods ſingular mercy towards vsus, in accounting vsus ſo worthy as to make profeſſion of that truth.

4. Hence we euen long and deſire to taſte of that cup which the profeſſion of that truth may coſt vsus.

p. 615. Yet ſo, as that our moſt ardent deſires are ſubiect to contrary buffetings for feare of our owne inability in our ſelues: and therefore,John 19.John 19

6. Rather deſiring the grace of the Spirit ſo to conduct vsus in the combat, that Gods cauſe may be honoured in our conſtancy therein; then we in any ſort magnified thereby, nay that we ſhall hauehave in reſpect of the fleſh, any good iſſue out of them, howſoeuer we hauehave many gracious promiſes, yea likelihoods for the ſame.

7. And therefore ſimply ſubmitting our ſelues to the will of our gratious Father, rather to vndergoe any the moſt grieuous extremity, then the leaſt diſparagement may redound to his glorious truth:

8. Finding in our ſelues a gratious contentment in our God, ariſing vponupon long experience of the deceitfulneſſe of the world, and faithfulneſſe of our gracious Father: and,

9. So diſcerning in our ſelues a readines to death, as being prepared thereto by daily mortification, and experience of our ſweet ſociety with our bleſſed God.

10. As that withall we eſpecially for this end deſire life, euen to witneſſe a good profeſſion, and giuegive glory vntounto our God, in auouching and ſealing vp his eternall truth, with our moment any ſufferings. To this end,

11. Finding in our ſelues an ability of faith, relying rather on Gods promiſe to guide vsus with his counſell, then our owne experience, to wade thorow the affliction.

Thus may we diſcerne inward ſufficiency to make profeſſion of our faith.

And for outward calling,How to diſcern an outward calling to make publike profeſſion of faith in troubles, and leading forth by the Spirit thereunto, there are theſe markes of it:

Firſt, in reſpect of vsus: as that,

1. We hauehave already publiſhed and declared that truth, and ſo now much more (it being called in queſtion) are to iuſtifie the ſame.

p. 622. Are alſo prouoked by our people, that hauehave depended on vsus, to make good the ſame for the eſtabliſhing of their faith; leſt our ſuppreſſing or deniall, may ſhake, and make ſhipwracke thereof.

3. Are eſpecially called thereto by the Magiſtrate, who may require a reaſon thereof, and forced by the gainſayings of the enemy, to defend the ſame.

Secondly, in reſpect of the truth. And that,

1. When it is openly reſiſted and gainſaid of a peruerſe generation, not onelyonly priuately and indirectly: and when,

2. By the ſuppreſſing thereof, the glory of our God is neceſſarily impeached, the power of religion vndermined, &c. otherwiſe in matters

Wherein we may be ſilent.1. Of difference, which reach not thus far, we may be ſilent, reſpecting the peace of the Church, and dealing rather with our God in prayer for the reformation of ſuch breaches, and by all priuate and peaceable meanes, rather enduring an inconuenience or couering an infirmity, then by any publike oppoſition, making a rent and diuiſion in the Church of God:

2. As alſo, if our perſons rather in malice are aimed at, then the truth oppugned, we may auoide the rage, by flying, concealing, &c.

3. At leaſtwiſe, though we be not altogether ſilent: yet ſo far we may conceale the truth: 1. As it is not demanded: 2. And may ſatisfie the honeſt purpoſe of the queſtioner: 3. Yea, may happily, by ſtumbling of him, and turning his edge vponupon another, ſo thereby diuert his malice from our ſelues. So did our Sauiour put the Phariſies and Sadduces together, and thereby eſcaped. So did he for a time goe aſide, and walked no more openly, neither committed himſelfe vntounto them, becauſe he knew what was in them, and his time was not come.

Nay, may we not ſhape ſuch an anſwer to our aduerſary, not only to conceale part of truth, as Samuel did. p. 631. Sam. 16. but euen to giuegive vp the wicked to their owne counſels, that will not obey the truth; bidding them goe vp and proſper, as Michaiah did, 2. King. 22. yea in an holy deriſion, vpbraiding their carnall confidence: Reioyce oh young man, and take thy fill. Eccl. 11. And ſeeing they will not be reclaimed, and hate to be reformed: may not the prudent keepe ſilence in ſuch euill times? 2. Chron. 2. Amos 5. Or ſo only ſpeake, as to leaue the incorrigible to their luſts,Prou. 9.Prov 9 ceaſing to rebuke a ſcorner, that we may wiſely auoid his hatred, and ſo pronouncing the wrath of God againſt him, in yeelding him vp to his owne luſts; as that he may bleſſe his ſoule in this fearefull liberty, and we by this wiſedome may maintaine our holy liberty. Oh that we were wiſe to conſider of theſe things, and to whom the arme of the Lord ſhall reueale them.Oſe 14.Hos 14 For the waies of the Lord are righteous, and the iuſt ſhall walke in them, but the wicked ſhall fall therein.

As for the changing of our features and habits for a time, to auoid vnneceſſary trouble: herein, I take it,Names and habits whether they may be changed, and how far. Names not to be changed. we may thus far be iuſtified. As though

1. Not to change our names. And that becauſe they are of a diuine inſtitution, as well as ciuill; impoſed not only to make diſtinction of our perſons from others, but to be witneſſes, and pledges of our profeſſion, and both memorials of Gods former mercies towards vsus, as alſo euidences of Gods euerlaſting couenant with vsus, to be our protector and preſeruer for euer. And therefore not to be denied if we be demanded the ſame, leſt therein we deny our faith: neither to be changed, becauſe our profeſſion muſt not be changed. Eſpecially ſeeing by deniall, or changing, we ſhall not onelyonly not aduantage our ſelues to the thing we intend: namely, not to be knowne, ſeeing by other markes of proportion, or complexion, we may be bewrayed: but being diſcouered, we ſhall hereby adde vntounto our affliction, not only being iuſtly exempted out of Gods protection, p. 64by reiecting the badge thereof, our names, but expoſed alſo the rather to the rage of man, as being tainted hereby with diſſimulation, &c.

Abrahams name changed and no warrant, becauſe this was done by God, and the caſe different. Feature.Adde we hereunto, that not only we hauehave not any preſident in the Scripture for the like in this caſe, but alſo this changing of names is practiſed by ſuch, as, either in their iudgements, or liues, or both, deny the Lord that hath bought them, namely Ieſuites, Seminaries, Theeues, Couſeners, &c.

For our feature, ſo farre as that may be altered by changing the faſhion of the haire, beard, &c. this being but ciuill, and differing according to the diuers guiſe of each nation, ſo no painting or diſfiguring, abhorring to nature, or denied by ciuility, and religion, be added; I ſee not but this liberty may be vſed, in a caſe of neceſſity, for the preſeruation of life: ſo it ſtand with our callings, and tend to Gods glory.

Apparell may be changed.The like we may determine concerning change of apparell, as being a ciuill thing, and therefore both ſubiect to a religious end, the preſeruation of life, with a good conſcience, and alſo ſubiect to change, according to the diuers guiſe of nations, callings, condition, and occaſion, of proſperity, or aduerſity, keeping our ſelues within the boūds of our Chriſtian liberty, becomming all vntounto all; as to win others, ſo to preſerue our ſelues for their good;1. Phil. as moſt deſirous to be with Chriſt, which is the beſt of all, & yet ready to follow the Lord in any good occaſion, for the preſeruation of life to benefit the Saints, and make ſure our owne election: Prouided that we,

1. Keepe our ſelues within the compaſſe of our religious, and ciuill callings.

Deut. 22.Deut 222. That we change not that which is vſuall to the other ſex.

3. That wee deny not our profeſsion, if this meanes will not conceale vsus, being demanded particularly.

4. That wee ſimply intend, in our preſeruation, p. 65Gods glory, for the benefiting of others.

A fourth occaſion of this falſe imputation that wee hauehave left our firſt louelove,A fourth occaſion, is the vſe of ſpiritual wiſedome in reprouing for ſinne. is our diſcretion in reproouing ſinne, when either wee ceaſe to reproue ſcorners, although our ſoules doe not ceaſe to weepe in ſecret for them, and our contrary conuerſation is a conuiction of them, or reproue priuatly, and generally: If in publike, yet making difference of perſons in regard of their calling and quality of their ſinne; ſauing ſome with feare, and yet raiſing vp others with the ſpirit of meekneſſe, Gal. 6.1. &c.

1. Which imputation how vnjuſt it is, may appeare by the rules of the holy Ghoſt; 1. Tim. 5. 1. Mat. 19. And alſo.

2. By the practiſe of the Saints: Nathan. 2. Sam. 12. Paul: Compare the practiſe in reprouing the Church of Corinth, firſt Epiſtle 11. chap. and the Church of Galat. 3. chap. but aboue all, the practiſe of our Sauiour is peereleſſe, in his different reproofe of the Scribes and Phariſes: Mat. 23. Luke 11. and of his diſciples. Mat. 8. Mat. 26.27.

A fift occaſion of this vniuſt challenge,A fifth occaſion, is outward and inward afflictions. that wee may looſe our firſt louelove, is, when the hand of God lying heauily vponupon vsus in ſome outward emptying, becauſe our eſtate is decayed outwardly, therefore the world concludes a decay within: eſpecially, if wee ſurceaſe in a meaſure ſuch dueties of charity, wherein before when our cup ouerflowed; we abounded towards others.2. Cor. 8.12.13.2 Cor 8:122 Cor 8:13 Which by this may appeare to be moſt vnrighteous; becauſe it is the purpoſe of the heart which God reſpects, which may bee no leſſe open to our brother, though our purſe bee ſtraitned, yea beeing ſcanted of this outward deuotion,A ſixth occaſion, is the hohoneſt prouiſion for our families. 1. Tim. 5.1 Tim 5 may be more enlarged in ſpirituall almes, to procure mercy for the ſoule, and contentment in all eſtates: Act, 3.6.

A ſixth occaſion there is alſo of this falſe imputation, when we rectifie our charity by wiſedome to our p. 66ſelues, ſo diſtributing to others, as that we prouide for our owne, leſt we be worſe then infidels, and ſo louing our neighbour, as that wee prooue not cruell to our ſelues; ſo diuiding to others, that wee preferre the houſhold of faith, Gal. 6.10. both doing the beſt good, and, as wee may, continue and hold out longeſt therein. For which, ſeeing we hauehave the warrant of the holy Ghoſt, as we ought to auoyd all appearance of this euil by moderation, in our procuring and vſage of theſe things: ſo need we not feare hereby any cooling of our louelove. OnelyOnly make we this vſe of this vniuſt imputation as to ſuſpect our ſelues inregard of our carnal louelove, and to try our abyding in the louelove of God, by ſuch a louelove vntounto our ſelues, as may prouide for the fleſh, to the humbling and mortifying of the ſame, as may further our ſelues and others, to thoſe durable riches, which are at the right hand of our God for euermore.

A ſeuenth occaſion to this vniuſt challenge, that we hauehave loſt our firſt louelove, is the vſe of our Chriſtian liberty in things indifferent. Act. 10. Rom. 14. 1. Cor. 3. 2. Tim 4.5. Tit. 1.15.Acts 10Rom 141 Cor 32 Tim 4:5Titus 1:15Laſtly, wee may be falſely charged to hauehave left our firſt louelove:

When encreaſing of knowledge of our right in Ieſur Chriſt, and from him in theſe outward things wee take liberty for the vſe of ſome things, (which before wee refrained, as being either not informed, or not throughly reſolued concerning them) either becauſe they are indifferent, and ſo are all ours in Chriſt, and being ſanctified by the word and prayer, may be lawfully vſed, ſeeing to the pure all things are pure. Or elſe being ſimply good, are now of conſcience to bee embraced, and cheerefully practiſed, that they may further vsus to the chiefeſt good. Which, how falſe an imputation it is, ſeeing the rules of the Word, and practiſe of the Saints hauehave made good: 1. Cor. 9. Gal. 2. &c. Therefore let vsus feare the cooling of our louelove,The right vſe of Chriſtian liberty in things indifferent. Phil. 1.9.Phil 1:9 in the vſe of this liberty, ſo that our conſciences be perſwaded, and practiſe warranted by theſe rules: namely firſt,

1. That the meanes of our encreaſe in knowledge be the word of trueth, not the authority of man.

p. 672. That wee be able to diſcerne betweene things that differ: not ſtumbling as euil things vnderunder the pretence of indifferencie; not ſubiecting things ſimply good, to the nature of things indifferent, making the neceſſary worſhip of God, a matter of indifferency, as the preaching of the Goſpell, catechiſing, faſting, &c. yea thruſting out the ſubſtance of holineſſe for the complement thereof. That as wee deſpiſe not order, ſo it further true deuotion: ſo we reſt not in the outſide and make an idole of bodily ſeruice; Rom. 14.1. Philip. 9.10.

3. That in this liberty we offend not our Chriſtian brother: neither the Magiſtrate, by refuſing what hee lawfully impoſeth; nor the weake brother,Rom 13.Rom 13 by not informing him in the true vſe of theſe things; or vſing what may juſtly giuegive occaſion, either of doubting in faith, or corruption in life: 1. Cor. 8. Rom. 14.

4. That herein alſo wee not onelyonly auoyde what may hurt▪ but in all ſpiritual wiſedome doe that which may further to the beſt good, euen the ſaluation of the ſoule: 1. Cor. 9.

5. And all this to the onelyonly praiſe of our glorious God, through Ieſus Chriſt: 1. Cor. 10.31.

Thus may wee bee falſly charged to hauehave left our firſt louelove, and thus may we be eſtabliſhed againſt theſe falſe imputations.

But ſay, what others faſten vponupon me,8. Whether want of feeling of former comforts may be a iuſt imputation that we hauehave left our firſt louelove. that I feare in my ſelfe, I feele not that joy and inward comfort I ſometimes had: theſe ouerflowings and extraordinary ſweetneſſe, though I faint after them, and refreſh my ſoule with the meditation thereof, yet I finde them not ſo abound and runne ouer, as in former times: may I not hereby conjecture, that I hauehave loſt my firſt louelove? nay may I not feare that all is loſt?

Nay now I finde it contrary with me; inſteed of ioy I am ouerwhelmed with ſorrowes, inſteed of Gods gratious preſence, I feare hee hath forſaken mee, I p. 68hauehave no anſwere in prayer, no comfort in any duety; the ſorrowes of the deepe doe ſeaze vponupon me, and the jawes of hell doe gape vponupon me.

Surely the Lord giuegive thee wiſedome heerein, that thou doeſt not wrong thine owne heart, and prejudice the wiſedome and mercy of thy God.

1Remember that thou liueſt by faith, & not by ſenſe; 2. Cor. 3.7. though thou ſeeſt no outward meanes, yet thy ſaith will aſſure thee, that God is able, & will prouide him a ſacrifice,Gods prouidence diſcouered herein. Iob. 13 15.Job 13:15 Gen. 22. Yea though thou haſt no inward feeling of comfort, yet ſhalt thou truſt in God, euen though he kill thee. And this is the victory of thy 2faith, euen to beleeue aboue feeling: thus is thy faith perfited, euen laying holde on things not ſeene, when it is depriued of the ſenſe of things paſt,Heb. 11.1.Heb 11:1 & preſent. And 3may not thy God withdraw theſe comforts from thee, for the further tryal of thy faith and louelove vntounto his Maieſtie; that thogh thou want that comfort which heretofore thou haſt had, yet ſtil thou canſt giuegive glory vntounto thy God, in beleeuing his word, and enlarge thy louelove vntounto his Maieſty,Rom. 4.20.Rom 4:20 euen when he ſeemes to hauehave forſaken 4thee? And canſt thou hauehave a better tryall of the power & purenes of thy faith, then aboue hope to beleeue vnderunder hope in the promiſes of thy God, ſubiecting thy chiefeſt good vntounto the glory of thy God? and through want of preſent ſenſe being guided to forget what thou haſt enioyed, leſt through ſpirituall pride thou mighteſt reſt therin, & rob God of his glory,thou doeſt the rather make haſte to that which is before, by the power of thy faith ſeeing a farre off, yea, laying faſt hold on eternall life, by renuing thy ſtrength in Ieſus Chriſt? And ſeeing wee are now aſſured of the trueth of our conuerſion, by this ſeale of Gods louelove ſhed abroad in our hearts, working in vsus a feare of his Maieſty, and refreſhing our hearts with vnſpeakeable cōforts: hauehave we now ſuch need of the continuance of them, as if all were loſt becauſe we ſtill feele them not: p. 69or we could not goe forward without the daily ſence thereof? will we ſtill be children, that hauehave neede of dandling and entticing with ſuch toies, or rather are we not growing to be men: and ſo to be hardned with trials and ſtrange abaſings. And is it not beſt to be abaſed within, that ſo we may be fitter for any outward emptying. Is it not fit to be a while diſuſed of theſe ſpirituall ioyes, that ſo we may moſt hunger after euerlaſting ioy, that we more earneſtly labour and haſten thereafter. And may we not giuegive our God iuſt cauſe to withdraw his countenance from vsus, by falling into groſſe ſinne, doting on the fading ioyes of the world, &c. and ſo we may be ſo wiſely ſcanted of perfect ioy, as that ſtill we ſhal be recompenced with what is fitter for vsus for the preſent, with what may further vsus to eternall comforts.

Is not the Lord herein wonderfull, that by withdrawing ſenſe of preſent ioy, he both purgeth vsus of ſuch euils as may corrupt the ſame, namely ſpirituall pride and ſecurity, and alſo cauſeth vsus hereby to lay faſter hold on Ieſus Chriſt, who only muſt perfect the worke that is begun in vsus? And canſt thou expreſſe thy louelove in greater meaſure vntounto thy God, then to louelove him then, when he ſeemes to hauehave forſaken thee? then to follow after him when he ſeemes to run from thee? doth not this aduance the ſincerity of thy louelove? doth not this exceedingly approue thy conformity to thy Sauiour, that as he was contented to be abaſed in himſelfe, yea to become of no reputation, that thou maiſt be accepted; ſo thou art contented to be emptied, that God may be glorified, thou canſt willingly want preſent comfort, that thy God may hauehave vnfained worſhip, when now, not ſo much for thine owne ſake as for his glory, thou doſt beleeue in him, when though he kill thee, yet thou wilt truſt in him? And canſt thou be a looſer, where the Lord is ſuch a gainer by thee? canſt thou leaue thy louelove, when the Lord p. 70doth purpoſe to trie the ſoundneſſe of it, when the Lord prouoketh thee to liue by faith, when by the power of faith he will thus enable thee to lay hold of eternall life.

Note.Surely as this is the life of faith to exceed preſent ſenſe; ſo this want of preſent comfort thus conceiued, and applied, ſhall be both a meanes to enable thee to make better vſe of ſuch ioy, when the Lord ſhall againe turne his countenance vponupon thee: and in the meane time miniſter exceding comfort vntounto thy ſoule that thou doſt conſtantly beleeue in,Reſolution herein. and vnfainedly louelove the Lord thy God. And therfore doubt not herein of any decay of thy louelove vntounto thy God, becauſe the Lord in his wiſedome, for thy triall, withdrawes the 8preſent pledges of his louelove from thee. For neither couldſt thou endure at all, in thy ſenſe of this want of preſent comfort, if thy God did not ſecretly vphold thee with inward and vnſpeakable conſolations. And 9in that thou diſcerneſt want of ioy, may it not be ſo much becauſe thou wanteſt that which thou haſt had,Note. as that by faith thou apprehendeſt that vnſpeakeable ioy which thou haſt not: which that it doth euacuate and empty thee of ſenſe of preſent comfort, it is no more maruell, then that the glorious light of the Sun ſhould obſcure the light of a candle, or that a drop ſhold not be diſcerned being caſt into the main ocean.

Only for thy full ſatisfaction herein, examine thy heart in this caſe, by theſe rules;

Triall hereof.Firſt, that thou haſt not giuen thy God iuſt occaſion to withdraw theſe comforts from thee: either.

Occaſions of leauing our firſt louelove,1. By not priſing them highly, and inualuably:

2. Or by not being throwly humbled with them: elſe

3. Through beholding of the Sun when it ſhined thou waſt dazled and puffed vp therewith.

4. And ſo didſt not imploy them to the beſt vſe of thy Maſter, aduancing his glory, and to the good of thy brother.

5. Either thou didſt meaſure the infinite louelove of thy God by them, & ſo didſt ouerrate theſe comforts.

6. Or elſe thou didſt corrupt them by mingling them with the fleſh, and making them ſerue the luſts thereof.

7. Either thou conceiuedſt baſely of the meanes that conuaied theſe comforts vntounto thee, namely, the miniſtery of the word, dreaming of reuelations and extraordinary meanes,

8. Or elſe being ouerioyed with theſe comforts, thou becameſt preſumptuous and idle, neglecting thy calling which God hath appointed to humble thee, and thereby to fit thee to greater comforts.

Or if thou haſt giuen thy gracious God iuſt occaſion (as who doth not) yet ſtill thou art ready to iuſtifie thy God, and condemne thy ſelfe, and therefore here

Secondly, examine thy iudgement and affections in the want of theſe preſent comforts.

1. Yet that thou eſteeme not thy caſe deſperate for want of them: Neither,

2. Be ſo contented with this diſpenſation of thy God, but that it reioyceth thee vnfainedly to remember what thou haſt felt, and ſo eſteem thy caſe formerly better then now.

That thou acknowledge it iuſt with God to ſtrip thee of this meaſure, yea that thou haſt deſerued vtterly to be forſaken of him.

3. Yea it reioyceth thee at the heart to obſerue the happy end glorious condition of ſuch excellent ones that are rauiſhed with this louelove of Chriſt, that are thus enflamed with zeale of Gods glory, walke thus cheerfully and conſtantly in their holy calling, that ſo though thou haſt cauſe to mourne for thine owne particular, yet withall thou canſt reioyce for the publike ioy, and ſo intereſt thy ſelfe hereby in the ſame.

4. Thou doſt vnfainedly mourne for the want of this gratious aſpect, and withall

5. Doſt vnfainedly hunger after the returne, and increaſe thereof. And to this end

6. Doſt vſe conſcionably, and reioyce in, the meanes of the preaching of the Goſpell, and effectuall prayer for the recouery of the ſame. Cant. 1. & 5.

7. Yea doſt labour to confer with the Saints, and holy ones, making triall of their feelings, and quickning thereby thy dulnes, by prouoking their prayers &c.

8. And waiteſt patiently the leiſure of thy God, for the returne of comfort, as may ſtand with his glory reſoluing thy ſelfe, that his grace is ſufficient for thee.

Thus if thou art reſolued in thy iudgement, and art thus eſtabliſhed in thy affections,

The leſſe thou feeleſt the louelove of thy God, the more is the triall of thy louelove towards him; and the more he tries thy louelove, the more is his louelove towards thee, and therefore thy louelove to him muſt needs be enlarged: which thou doſt expreſſe by thy faith, in beleeuing beyond thy feeling, and hereby giuing glory vntounto God, thou doſt grow in his fauour by the power whereof thou art increaſed in his obedience, and ſo followeſt hard after the marke, to obtaine that crowne of glory.

If now it ſhall pleaſe thy gratious God to humble thee yet more and more, and ſo leauing thee yet further to be buffeted by Satan, who will now ſtep in to take aduantage of this thy iealouſie, and doubting of the loſſe of thy firſt louelove, thereby to call in queſtion the truth of thy conuerſion. And ſo inferring that thou haſt been vtterly deceiued, that all thy former labovr hath been in vaine, ſhall thereby confound all thy preſent hopes, and ſo prouoke thee to a kind of deſpaire, as if now it were in vaine, or loo late to begin againe; and ſo hereby procure thee to neglect the true meanes As being that which rather will now more condemne thee, and ſo ſhall tender thee the vſe of carnall remedies, either for the preſent comfort of thy appalled conſcience, or at leaſt to dampe and lay it aſleep in deſperate ſecurity.

That thou mayſt now reſiſt the deuill, and gratiouſly preuent an vtter and irrecouerable downefall, hauehave thou alwayes in readineſſe theſe preſeruatiues.

Firſt, that thou neuer waſt, neither canſt euer be ſo low brought in this pit of deſpaire;1. Remember the ſufferings of thy Sauiour &c. but that thy bleſſed Sauiour taſted farre more deepely of this cup for thy ſake, when his ſoule being heauy vntounto the death, he cryed out in the anguiſh and bitternes of his ſoule, that his God had forſaken him: And ſeeing he is ſuch an high Prieſt, as therefore was ſubiect to our infirmities, that he might hauehave compaſſion on vsus, and ſanctifie all our greateſt infirmities and abaſings vntounto vsus, by theſe his ſufferings: ſeeing hee was therefore thus tempted, that he might ſuccour vsus in our greateſt tentations; and by his agonies hath taken away the ſting of our greateſt defections,His glorious conqueſts. that ſo they ſhall not onelyonly not hurt vsus; but alſo prooue gratious preſeruatiues vntounto vsus, to preuent worſe euils, ſeeing hee hath ouercome that heauy diſtreſſe, and now triumphs for vsus in Heauen, and makes continuall interceſſion for vsus, in our greateſt emptyings; ſeeing his fulneſſe of joy is ours already in title and poſſeſſion; yea, ſo farre in vſe as may fit vsus to the like fulneſſe: therefore, alſo in Chriſt are we more then conquerours, and that wee may hauehave experience of our glorious victory in him: therefore it pleaſeth our good God to leaue vsus thus far to this heauy diſtreſſe; that ſo in theſe our ſufferings, wee may bee conformable to our Head, and thereby hauehave a teſtimony, that wee are his true and louing members, who in all our ſorrowes had his portion at the full. And ſo ſuffering with our Sauiour in this bitter agony, we may not onelyonly as liuely members fulfill in our ſoule and body, the ſufferings of our Sauiour: but ſeeing he is now gone vp, and will draw vsus all after him▪ therefore will he alſo plucke vsus vp vntounto him, euen out of this horrible pit; and make our triumph and victory to bee more glorious, by how much wee hauehave endured with him, and for him greater afflictions.

2. That it is an argument wee are truely conuerted, becauſe Satan chalengeth the ſame, and ſeekes to reenter.Eſpecially if we conſider, that were wee not pluckt out of Satans poſſeſſion, did not the ſtronger man now poſſeſſe vsus, we ſhould be quiet and nouzelled in ſecurity. That ſtrong man would not now ſeeke to reenter in againe; hee would not thus queſtion and labour to confound our bleſſed hope, if our hope were onelyonly in this life, becauſe now wee are trauayling towardes Heauen; therefore doth hee thus labour either to diſappoynt, or at leaſt to interrupt our journey thither, and at leaſt hereby to make it more vncomfortable and tedious vntounto vsus. And is it not good for to hauehave this experience of his malice, that ſo wee may ſtill be put to the tryall of our ſound walking in this way, that we may walke more humbly and watchfully with our God,3. That theſe inward bleſſings preuent outward baits of pleaſure. that ſo we may more heartyly faint and long to be at our journeyes end: that ſo we may make more ſpeed to come to the wiſhed hauen? Doeth not our wiſe and gratious God turne about this malice of Satan in troubling vsus within, to preuent many worſe baites and allurements of the world, and the pleaſures thereof, which might happily more diſtract vsus outwardly, and hinder our journey which happily would take more place with vsus, if we failed with a conſtant gate of inward peace and joy. Is not this an vndoubted teſtimony of the ſoundneſſe of our conuerſion. Is not this a gratious meanes to growth and perſeuerance? If now in the next place, it ſhalbe ſuggeſted, that thogh indeed our Sauior Chriſt endured ſuch bitter agonies, yet he was God, and ſo by the power of his Deity, ouercame theſe extremities: as for vsus, we may not preſume vponupon any ſuch power, and therefore may not expect the like iſſue? Conſider wee that whatſoeuer power the Lord Ieſus was inueſted withall, it belongs alſo vntounto vsus, becauſe Chriſt is ours;3. That God is able to deliuer vsus. and the ſame power which raiſed vp Ieſus from the dead, will alſo raiſe vsus vp out of our loweſt abaſings. And therefore, howſoeuer wee cannot yet bee perſwaded of the particular will of our God in our preſent recouery: howſoeuer this ſenſe of our owne vnworthineſſe may for the preſent ſtand between the ſight of Gods louelove and our faith, that we cannot apprehend what wee ſo heartily deſire, yet let the power of our faith breake through the fogge of our deſert, and aſcend freely to the power of God, perſwading our ſelues that our God is able to recouer vsus to what we would, or at leaſt to ſuſtaine vsus in our greateſt extremity. And,1. Prooued from the ſenſe of our preſent decay.

HaueHave we not a liuely euidence hereof euen from our preſent condition, whether we conſider our vnworthines, which ſeeks to blind the eye of our faith, or reſpect our preſent abaſing, which intends to ſink vsus in deſpair: for if we ſhal lay to hart what we hauehave deſerued, might we not long agoe hauehave been plunged into the ſenſe of theſe torments which now wee feare? might not hell hauehave deuoured vtterly, which now doth but gape vponupon vsus. Nay if wee ſhall acknowledge vnfainedly our preſent deſert,2 From the conſcience of our deſert, and ſo what we might hauehave fallen into thereby. might we not be giuen vp to a deeper meaſure of diſtreſſe, then poſſibly we could beare? might we not breake out into more deſperate blaſphemings and horrors, to violence againſt our ſelues, then yet by Gods mercy wee are left vntounto? ſurely if wee conſider what Satan would hauehave, we may build vponupon it; that as it is our damnation which he aymes at, ſo hee cares not how ſoon he finiſh his work, that ſo he may hauehave more worke to encreaſe his own damnation. He would not be contented to ſcarre vsus onelyonly with the feare of hell,4. That God is ready to deliuer vsus, and willing to helpe vsus. but his deſire is to fill vp hell with ſpeed, & ſo to plunge vsus in irrecouerable torments. And therefore as we may behold here the power of our God in bridling Satan, not that he hath not his full ſwing at vsus, that yet wee are not paſt hope. So if we ſhall lay here unto the conſcience of our vnworthineſſe, wee may ſafely conclude, that the louelove of God appeareth alſo in this his diſpenſation, not dealing with vsus according to our deſerts; but in this ſhew of his anger, remembring mercy, and ſuſtayning vsus by his mighty power from ſinking vtterly.

And therefore, that we may hence gather this concluſion, that though we fall, yet wee ſhall riſe againe; becauſe the Lord puts vnderunder his hand, ſeeing Satan will now put hard to vsus, that the time is paſt, that our hope is periſhed from the earth; therefore learne wee thus to expell theſe fiery darts.

Firſt, conſider wee that Satan is a lier from the beginning,5. That the time is paſt. and therefore conclude wee that the time is not paſt. The rather

2. Becauſe wee muſt know that the times and ſeaſons are in the Lord, onelyonly to diſpoſe and determine of; It is councell to Satan preſumption ſo to conclude.

3. Wee hauehave hereby a gratious euidence, that the time is not paſt: becauſe wee yet liue, and are capable of mercy, and the meanes of mercy are yet tendered vntounto vsus; yea, wee hauehave need of Gods mercy, we feele the want of it, and therefore it belongs vntounto vsus: now is the time to be partaker thereof, ſeeing our God is an helper in the needfull time of trouble: Nay, we heartily deſire it, and neglect no meanes to obtayne the ſame, ſeeking this comfort where it may bee found: and therefore they that ſeeke, ſhall finde, and if wee knocke, it ſhall bee opened vntounto vsus, our will is to be deliuered, as it is of God, and not our ſelues, ſo being his gift, hee will perfect the ſame in fulfilling our deſires; it argues him willing to helpe vsus, becauſe hee giues the will to deſire it, and our will ſhall bee accepted, till he accompliſh it.

If yet our gratious God differ to helpe vsus; If happily our afflictions encreaſe,6 The ſtronger the temptation, the ſhorter and more comfortable iſſne. euen while we ſeeme to be deliuered from them. If the more we pray the leſſe comfort we find, the more we are put off, the more Sathan rageth, and ſo happily prouokes to impatiency or deiects with diſtruſt. Know we for a certainty, that the more the diuell fareth the ſhorter, is his time, the more we pray and obtaine not, the more is obedience tried. That we pray becauſe we are commanded, the more is our faith tried, that we can wait on our God with patience, that ſo patience may bring forth his perfect worke. The leſſe comfort we hauehave for the preſent, in any ſeruice of God, the more is behind in the acceptable time.

Meane time know we, that it is no meane portion of comfort to hunger after Gods countenance though yet we hauehave it not; It cannot but yeeld ſound comfort to the poore ſoule, to be contented with the will of God, yea though the Lord ſhould kill him, yet not to caſt away his confidence: and yet to obey his will in hungring after a further meaſure, that ſo it may be vntounto vsus as we doe beleeue.

And ſhall beggars be their owne caruers herein,7 This ſerues to renue and trie the ſoundnes of our repentance. doth not God know what is fitteſt for vsus. HaueHave we not prouoked our God to deale far more ſharply with vsus, and is it not his mercy that we are not vtterly conſumed, are we fit to be comforted, before we are healed? And do not our great ſinnes require a ſharpe corraſiue can we be brought to ſound repentance, till we be caſt out of our ſelues, and but by a ſentence of death; euen by the terrors of hell muſt we not hauehave ſome ſence of what we hauehave deſerued, that ſo we may by repentance auoide the vengeance to come. And may it not now ſo fall out that the Lord will not heare our prayers, becauſe we regard iniquity in our hand, ſhall Iſrael preuaile, while the excommunicate thing remaines. Are we fit for the comfort and ioy of Gods fauour ſo long as our ſinne ſtands before him to grieue his ſpirit, p. 78muſt he not goe vntounto his place, that we may ſeeke him diligently?

8 God knoweth what is fitteſt for vsus, and he doth what is beſt for our preſent condition to bring vsus to repentanceAnd therefore in ſtead of complaining on God, that he hath done vsus wrong herein, let vsus in the name of God complaine againſt our ſelues. What is it which he could hauehave done, which he hath not done vntounto vsus? And what hauehave not we done againſt him which we ſhould not doe: how hauehave we not in all things requited him euill for good. And therefore in ſtead of deſiring comfort, let vsus ſearch and trie our hearts how we hauehave offended our gratious God, let vsus iudge our ſelues that we may not be iudged of him: ſo ſhall we take Satans office out of his hands in accuſing of our ſelues,9 The way to preuent ſatans accuſation is to accuſe and iudge our ſelues. ſo ſhall we ſtop his mouth, and confound his malice, and making hereby our way vntounto the throne of grace, we ſhall find the blood of Ieſus to ſpeake better things for vsus then the blod of Abel, firſt to waſh vsus thorowly from our ſinnes: and then to miniſter ioy and gladnes vntounto our ſoules.

10 That we are not the greateſt ſinners.For our further comfort herein: becauſe when we are about this practiſe of iudging of our ſelues, and the Lord by this inward rod drawes vsus thereto: It is now Satans policie to keepe vsus in theſe diſtractions, and ſo to ſucke vsus in deſpaire, by perſwadings that our caſe herein is ſingular! Either none are ſo grieuous ſinners as we are, or elſe none ſo deeply plunged in this extremity as our ſelues.

Therefore learne we this, to reſiſt his fiery darts.

Firſt, though we ſhould be the greateſt of all ſinners, yet ſhall the mercy of God appeare the greater in pardoning ſo grieuous a ſinner, more glory ſhall redound to his name, in being ſo incomparably mercifull: more louelove is due from ſo great a ſinner, more care to pleaſe ſo bountifull a Father.

Secondly, it will not appeare that we are greater ſinners then any: ſo long as we feele our ſinnes and deſire to be eaſed of them: ſeeing theſe two things make vp the meaſure of ſinne:Who is the greateſt ſinner either not to feele ſinne at all, by reaſon of hardneſſe of heart, and the conſcience being paſt ſeeking, or elſe to deſpiſe and reiect the remedy againſt ſinne: though we hauehave ſome ſenſe thereof either through Pride that we need it not, or through deſpaire that we thinke it will doe no good.

Thirdly though we are not the greateſt ſinners in compariſon of others:11 It is not vnprofitable to commence our ſelues to be the greateſt ſinner. yet ſhall it not be amiſſe to comence our ſelues to be ſuch: partly becauſe we know our owne eſtate beſt, and not others; and therefore in this reſpect we may eſteem our caſe more hainous then any other: and partly becauſe we are more enflamed with the louelove of Chriſt, and ſo in the abundance of his louelove doe diſcerne our vnworthineſſe and corruptions more and more in our ſelues. That ſo ſtill we may more deny our ſelues, and labour to be found in Chriſt, not hauing our owne righteouſneſſe: ought we not in charity to thinke others better then our ſelues, may we not hope the beſt of the worſt, becauſe the Lord may recouer them: And is there any outwardly ſo vile, but that our hearts tell vsus we find far more fearfull corruptions within vsus, then poſſibly we can challenge others by that which appeareth outwardly: and ſhall not our charity to others call vsus more into our ſelues, that ſo we may more narrowly ſearch our owne hearts, more iudge our ſelues, that we may not be iudged of the world? ſhall not the ſence of our vileneſſe make vsus more compaſſionate vntounto others, that ſo the Lord may hauehave compaſſion on vsus? And can we be too vile in our eies, that ſo we may hunger more earneſtly after the mercy of God? And therefore though others may be greater ſinners then we, yet is it wiſedome for vsus to feele our ſelues to be the greateſt, that ſo there may be no place left for going further on the ſcore, that we may now thinke it ſufficient that we hauehave ſpent the time paſt, yea too much that we hauehave already ſo prouoked our God, that we may not differ our repentance any longer, that the meanes of God may not be reiected of vsus. If we wiſely conſider the policy of ſatan herein, howſoeuer he lay to vsus that we are the greateſt of all ſinners, yet hereby he intends to plunge vsus deeper in ſinne, to driue vsus to deſpaire, that ſo we may deſpiſe mercy, & ſo depriue our ſelues of the poſſibility of it. And therefore to admit wee were the greateſt ſinners, though we feele our ſelues to be in worſe caſe then any, this ſhall be a meanes to be more emptied in our ſelues, the more to faint after the mercy of God in Chriſt Ieſus. Nay is it not ſatans policie by perſwading vsus that we are of all ſinners the chiefe, if he cannot plunge vsus in deſpaire, yet to make vsus ſecure and careleſſe: We know the worſt, and therefore let vsus make no bones of ſinne, let vsus not trouble our ſelues with any ſuch reckoning, Gods mercies are greater, Chriſt merit is ſufficient, doe we what we can Gods purpoſe can not be altered. Thus doth ſatan play vponupon the left hand, and on right, now vrging to deſpaire, becauſe neuer any ſo bad as we, then prouoking to preſumption, be we neuer ſo bad. And doth not our wiſe and gracious God bring light of this darkneſſe, that becauſe we are ſo vile therefore we not preſume any further. It is the wonder of Gods louelove to tender grace to ſo great ſinners, and ſhalbe the glory of our father to giuegive hope to ſuch caſtawayes: it ſhall be our greater comfort that he accepts ſuch forlorne wretches: It ſhall be our greater care now to redeeme the time, and to labour more abundantly in more powerfull obedience, to teſtifie againe our louelove to ſo exceeding bountifull a Sauiour. And ſhall we then doubt that our God will againe receiue vsus into fauour, who hath ſo freely loued vsus being his enemies. And therefore,

To this end call to mind former mercies.Be we wiſe now to call to mind the dayes of old, remember we that the fauour of God hath formerly ſhined vponupon vsus, meditate we of the wonderfull things p. 81that the Lord hath done for our ſoules, and can the Lord forget to be mercifull? ſhall the couenant of the day and night be broken,Ierem. 33.20.21.22.Jer 33:20Jer 33:21Jer 33:22 that then ſhould not be day and night in their ſeaſon. Then may the couenant of the Lord be broken with his ſeruants; ſurely al the armie of Heauen cannot bee numbred, neither the ſand of the ſea meaſured, ſo will the Lord multiply his mercies vntounto his children, ſo will he neuer faile them,Heb. 12 3. Eſay 49.15.Heb 12:3Isa 49:15 nor forſake them: though a mother ſhould forget the fruit of her wombe, yet wil I not forget thee, ſaith the Lord, though I correct thee in iudgement, yet will I not vtterly caſt thee off: Ierem. 30.11. ſaith the Lord: for I am God in the midſt of thee, whom I louelove, I louelove vntounto the end: Ioh. 13.2. and therefore for a while hauehave I forſaken thee, yet in euerlaſting compaſsions will I gather thee againe, Eſay 54.8. As I hauehave ſworne that the waters of Noah ſhall no more goe ouer the earth; ſo hauehave I ſworne, that I will not be angry with thee (for euer) nor rebuke thee (to thy deſtruction) yea well may the mountaines remoue, and the hils fall downe; though heauen and earth ſhall paſſe, and the night and the day ſhal be no more: neither yet ſhall the couenant of my peace fall away ſayth the Lord that hath compaſſion on thee; for my word endureth for euer; I hauehave ſworne by my holineſſe, that I will not faile Dauid.

And what ſhal then ſeparat thee frō the louelove of God,13. That all the Saints hauehave drunke of this cup vntounto thee. hall thy greateſt ſins ſerue to magnifie the louelove of God vntounto thee. Oh, but here Satan doth reply that herin thy caſe is ſingular, neuer any ſo deiected and caſt down as thou art: the ſaints of God hauehave paſſed their time more cheerfully, they hauehave been confident in God, reſolut of his fauour: they hauehave been heard of the Lord, in their greateſt extremities, they hauehave been deliuered & reuiued again and therfore, ſeing thou remaineſt ſtil in this agony, & canſt find no cōfort, hath not the Lord forſakē thee, that reiects thy praiers, that neglects thy teares, ſeeing thy afflictiō encreaſed, thou ſeeſt no end therof.

p. 82Surely the Lord giuegive vsus vnderſtanding in al things, ſay our caſe were ſuch as neuer were any like vntounto vsus, yet may not the Lord doe with vsus what he will? if he ſhould caſt vsus into hell, ſhould we not deſire his glory aboue all things? And if by this our greater abaſing, he intends to propoſe vsus as enſamples to them which ſhal beleeue in time to come, to make vsus preſidents of his exceeding mercies; ſhall not he hauehave the more glory, and we hauehave the more comfort in the end? And yet for our preſent comfort herein; is there any tentation here befallen vsus, that belongs not vntounto man? that the Saints of olde hauehave not gone before vsus in, that eueryevery childe of God, more or leſſe, muſt certainely vndergoe: nay, hauehave not many of Gods children exceeded vsus in this temptation;Iob. 3.1.6.2. Pſal 77.Job 3:1Job 3:6Job 3:2Ps 77 conſider wee the example of Iob and Dauid, of Ieremie and the reſt? hauehave not the venome of Gods arrowes drunke vp their ſpirits? hauehave they not broken out into many bitter complaints and blaſphemies, through the extremity of their paines? hauehave they not euen ſeemed to forſake the Lord, and giuen ouer their intereſt in his louelove and goodneſſe, Ier. 20. And hath the gratious Lord yet kept thee from theſe horrible out-breakings? or mayſt thou happily bee left ſo farre as the worſt? yet ſeeing our gratious God hath reſtored eueryevery one of them; yea, then refreſhed them when they hauehave bene at the worſt, wll he not alſo raiſe thee vp againe, oh thou of litle faith?

14 That God differs our reſtoring and refreſhing in great mercy.If thou thinkeſt he will not, becauſe he doth it not, conſider how long this rod hath lien vponupon thy betters, and canſt thou not bee content to ſtay the Lords leiſure as well as they; ſhall not the Lord recompence thy longer ſtay with more durable comforts? Had not Dauid theſe buffetings euen all his life? hauehave not many of Gods deare children beene exerciſed heerewith to their death, yea in their death hauehave been hereby ſtumbling to the world, as if they died deſperately, vntounto whom their holy life & doctrine was a condemnation, p. 83becauſe they would not bee reclaimed thereby; and ſhall this encourage to prophaneſſe, and exclude vtterly repentance, to ſee ſuch die ſo vncomfortably, whoſe life was ſo conformable to the word, ſo contrary to the world. And therefore though I cannot heere promiſe thee any time when the Lord will returne thy captiuity, and refreſh thee with former comfort; yet I dare promiſe thee that there is a time of refreſhing, Act. 3.19. at hand. And whatſoeuer thy emptying bee now, yet then thou ſhalt be filled with the fulneſſe of God, and ſo enioy at his right hand pleaſures for euermore; yea all thy abaſings in this life, ſhalbe meanes to further and haſten thee thereunto; if thy afflictions are at the worſt, they will hauehave the ſooner end, and thine euerlaſting ioyes ſhalbe begun the ſooner; though it ſhould by thy death, yet thou ſhalt be a great gainer by it. And I dare promiſe thee further, that the Lord will lay no more vponupon thee then thou art able to endure, 2. Cor. 10.13. but will giuegive an iſſue with the tentation, that thou mayſt be able to beare it, though the righteous periſheth, and no man regards it,Eſay 57.1.2.Isa 57:1Isa 57:2 yet they are but taken away from the euils to come.

2. They ſhal reſt in their beds, & ſorow ſhal flie away.15. That we muſt not iudge our ſelues by our tenrations.

Only here let me adjure thee to ſtay thy ſelfe herein by theſe rules; Firſt, that thy God will not eſteeme of thee, as thou art in thy tentations, they proceed of Satans malice, and thine own infirmity; & therefore thy gratious Father will not impute them vntounto thee: yea thou ſtriue againſt them, & condemneſt them, & therfore thy louing Father will not condemne thee for thē.

Secondly, be thou wiſe to iudge of thy better part, thou ſtriueſt and canſt not preuaile, thou prayſt, and art not heard: what then, are thy prayers not heard at all, becauſe thy particular requeſt is not granted? Is not thy perſon euerlaſtingly accepted, and ſo a cuppe of colde water ſhall not looſe his rewarde. In the name of GOD I adiure thee therefore not to iudge p. 84peremptorily of thine eſtate by any preſent or particular action or ſucceſſe. Is not the Lord wiſe to turne thy ſinnes to good, and will he then let thy true endeauours fall to the ground? though hee anſwers not thy prayer in yeelding thy particular requeſt, yet doth hee not anſwer it better, in giuing thee ſtill grace to pray vntounto him, doth he not recompence thee bountifully in teaching thee patience to wait vponupon him, and muſt not patience bring foorth the perfect worke? hadſt thou not then need of patience, when thou haſt done the will of God. that thou mayſt receiue the reward: and what is the reward thou waiteſt for? is it only that thy prayers may bee granted for the preſent? mayſt thou hereby happily hauehave thy reward already, and ſo to bee depriued of that great recompence of reward. And doth not the Lord begin this recompence in anſwering thy prayers to what is fit for thee? doth he not prepare thee to this recompence, by enabling thee hereby in patience to poſſeſſe thy ſoule, and to waite the good pleaſure of God? doth hee not hereby teach thee to commit thy ſoule in well doing into the hand of thy gratious Creator, that ſo thou mayſt work out thy ſaluation in feare and trembling, and ſo be made meet for that glorious inheritance.

To auoyd idleneſſe, and walke faithfully in our callings, tenuring our repentance for former failings.3. And therefore let my adjure bee pretious vntounto thee not to diſquiet thy ſelfe for delay of comfort, but rather to take heed of idlenes and curiouſity whereunto Satan will now labour to draw thee, as taking aduantage of thy dumpiſhnes and diſtraction. Be diligent in Gods feare, ſo farre as thou knoweſt in thy calling God hath placed thee in, & iudge thy heart ſoundly for former ſailings, and then I dare aſſure thee thou ſhalt not want comfort in thy obedience vntounto God, if fit for thee for the preſent, and the more thou fitteſt thy ſelfe hereby for ioy, the ſooner it ſhall returne, either in this life, if thy wayes are now conſtant and more ſpirituall or elſe in the life to come neuer to faile againe. But of p. 85this more hereafter, and commenced, and eſpecially in a treatiſe (if God will) to bee publiſhed to this purpoſe, called the Cure of a wounded Spirit.

If yet thou art doubtfull of thy abiding in louelove: As thou maiſt decay; ſo thou art iealous of thy ſelf herein:

I ſay vntounto thee,Prou. 28.13. How to know whether we hauehave left our firſt louelove. By theſe markes.Prov 28:13 Bleſſed is the man that feareth alwaies.

And that thou maiſt be reſolued, whether thou art decaied or no, obſerue for thy triall theſe markes therof: which are apparant ſymptomes of the leauing our firſt louelove.

1. Know thou that if thou haſt loſt that peace of conſcience, wherby thou waſt wont to come with boldnes into the preſence of thy God, and powre out thy ſoule in ſtrong cries and teares vntounto thy God, and ſo canſt not pray with that euidence, as in former times, with that patience and conſtancy ouercomming thy God.

2. If thou groweſt fearefull of troubles, and vſeſt carnall policy to preuent them.

3. If thou groweſt worldly and couetous, withdrawing thy hand from the neceſſities of thy brother, and neglecting the occaſions of charity, &c.

4. If thou groweſt negligent in hearing the word, contenting thy ſelfe either with none, or an vneffectuall Miniſtery.

5. If thou canſt diſpenſe with thy ſelfe in vaine ſports and recreations, gaming, vaine talke, &c. wherof heretofore thou madeſt ſome conſcience, waſting thy time and wit in them.

6. If thou canſt frame to all companies, and temporize with each, as preſuming vponupon thy protection, from thy Chriſtian calling. Epheſ. 5.1.

7. If thou art afraid of death, and neglecteſt the daily and conſtant examination of thy waies, and holy duties in priuate, vntounto thy God.

8. If thou canſt ſo ioy in theſe earthly things, as either p. 86not to feele a loathſomneſſe in them, or not to vſe them as ſparkes to increaſe the fire of thy ſpirituall ioy.

9. If thou meaſureſt the happineſſe of the life to come, by that ſenſe which for the preſent thou haſt thereof; thou doſt not liue by faith, and therefore thou haſt left thy firſt louelove.

Symptomes that follow the leuuing of our firſt louelove.And for thy comfort obſerue herein an eſpeciall mercy of thy God, that there will follow this loſſe of louelove:

1. Inward trouble of conſcience, which will giuegive thee no reſt, till thou haſt reſolued thy caſe with God, and recouered: Pſal 6.38. &c.

2. Some outward ſenſible ſtripe, either in thy goods, perſon, children, to open thine eyes the better, and bring thee to repentance, Iob. 33.15.16.

3. Now the world will not faile to flatter thee, and as it were to owne thee, that ſo thou maiſt ſuſpect thy ſelfe the rather.

4. And yet that thou maiſt diſcerne the worlds louelove, thou ſhalt not want ſome mocke and reproach, to caſt the durt of thy decay in thy face, that ſo thou maiſt be aſhamed and confounded in this decay.

5. And happily thou maiſt be giuen vp to ſome groſſe ſinne, the more to diſcredit thee with the world, that ſo thou maiſt not be corrupted with the flattery thereof.

And therefore thus thou maiſt recouer out of this decay:

How to recouer firſt louelove.1. Reſt vponupon the promiſes of thy God, that thou ſhalt recouer, out of any effects that proceed from thence, and thy latter end ſhall be better then the beginning.

2. Meditate on the former experience of the ioy of the ſpirit, that ſo thou maiſt preſſe the Lord from his wonted mercies. Pſal. 77. 1. Sam, 17.

3. Conſider the meanes that the Lord vſed to plant this ioy and louelove in thy heart, and by the ſame know, that he will renue this worke, and therfore at no hand be driuen from the meanes. Cant. 1. Cant. 4.5.

p. 874. Reſolue that thy former eſtate was better then now: Oſe 2.8.9. and therefore returne to thy firſt louelove againe, that ſo the Lord may renue and increaſe thy louelove vntounto him.

5. Acquaint the experienced ſouldier with this thy eſtate, that ſo he may be a meanes to quicken thee againe.

6. GiueGive we not ouer our purſuit of theſe comforts: ſpare we no paines: thinke we all time too little, impoſe we extraordinary afflictions, as faſting, and ſo groning vnderunder the burden, and deteſting our ſelues: giuegive we the Lord no reſt, till he hath returned to his reſt, and recouered our decaies. Cant. 5.

To this end vſe we the meanes before ſet downe to recouer from Apoſtaſie.

And be we comforted, that we ſhall not altogether looſe our labour, though we hauehave left this louelove.

How far we ſhall recouer.

1. Either we ſhall recouer what we hauehave loſt in the ſame kinde, namely the like ioy and extraordinary comforts of thee

2. Or elſe if we hauehave it not in this fruit of our louelove, yet we ſhall be ſure to recouer in another kind, which ſhall be more profitable to further vsus to happineſſe.

3. As the leſſe we feele this louelove, the more we ſhall expreſſe our care to vſe all holy meanes whereby we may recouer it againe:

4. The more we ſhall learne to liue by faith in the expectation of a greater meaſure,

5. The more compaſſionate thou ſhall be to others that are caſt downe by this affliction, and ſo labour more earneſtly to raiſe them vp againe; that ſo together with them, thou maiſt be perfected. Heb. 11. vlt. that ſo maintaining the fellowſhip here on earth, thou maiſt be better fitted to the communion in Heauen.

6. And as thou haſt hereby greater occaſion to aduance the mercy of thy God in not leauing thee altogether, p. 78in ſuſtaining thee ſo wonderfully, and ſaue thee in this thy decay, ſo ſhalt thou be prouoked hereby to truſt more perfectly thy God, though he ſhould abaſe thee further, not only in leauing thee to this inward triall of a languiſhing ſpirit, and eclipſe of ioy, but, as the manner of Gods prouidence is to prepare vsus by theſe inward afflictions to outward troubles, for the further triall of our faith, and increaſe of his power and mercy in our protection and deliuerance. If now it ſhall pleaſe our glorious God to lead vsus through fire and water, to pronounce a ſentence of death againſt vsus, that we may not truſt in ourſelues, but in the liuing God which raiſeth from the dead. That ſo after we hauehave ſuffered a little, we might be fitted to eternall ioyes: that ſo in our outward ſufferings our inward conſolations may abound? Is not here a gracious recompence of our former loſſe? Is not here a maruellous meanes ſo to reſtore the ſame? that God may hauehave the glory, that we by this meanes may be prepared vntounto glory? ſhall not our louelove be now gloriouſly tried in ſuffering for the will of God? ſhall it not be much more teſtified in enduring ſo great afflictions? ſhall it not hereby be purged of all ſelfe-louelove and carnall reſpects, that ſo it may be fitted to fulneſſe of ioy? ſhall not our patience here be tried, in waiting the good pleaſure of our God, that ſo we may be perfect, and intire, wanting nothing. 1. Iam. 3.4.

Surely howſoeuer it fall, yet let it comfort vsus that the holy Ghoſt doth not here challenge the Church of Epheſus that it hath loſt all her louelove, or that it hath abſolutely loſt her firſt louelove, but only that it hath left it for a time, and therefore it may recouer againe. And it hath but left her firſt louelove, not altogether is bereft of all louelove: well may it leaue it firſt louelove, but it ſhall not looſe all.

And for our further ſatisfaction, take we theſe rules that we are ſoundly in ſome meaſure recouered, and p. 89hauehave regained true ioy and comfort of our ſaluation.

1. If our ioy beeing reſtored, wee are alſo more enabled in the practiſe of godlineſſe, growing more in grace, and in obedience to the word.

2. If our ioy bee daylie accompanied with ſorrow for ſinne, and feare of our ſelues that wee may fall againe, with more ſobriety in the vſe of worldly comforts, and more hunger after durable ioyes.

3. If wee are more weaned from the louelove of the world, and take leſſe ioy in the fleſh, and earthly things: knowing no man after the fleſh.

4. If we can reioyce in the further encreaſe of the Church, and flouriſhing eſtate thereof abroad, though it go not ſo well with our owne particular.

5. And can alſo weepe with them that languiſh abroad, though our owne cup run ouer.

6. Still ſubmitting our ſelfe to the croſſe.

7. And triumphing in our greateſt tribulations.

8. If our ioy be powerfull, to raiſe vsus daily from ſinne, that ſo renuing our repentance it may be increaſed.

9. If it be ſincere and pure, not ſo much reſting in our ſelues, as that God may hauehave the glory, euen comforting our ſelues that for Gods ſake principally we hauehave done his will, and not for any by reſpects vntounto our ſelues.

And this is the laſt leſſon to be obſerued out of this Scripture: Namely;

That the Saints ſhall not looſe vtterly,Doct. 7. The Saints ſhall not looſe their firſt louelove Reaſon 1. Oſe. 2.19. Eſa. 49. Eſa. 27.Hos 2:19Isa 49Isa 27 though they may leaue for a time their firſt louelove: Luk. 11. Pſal. 92. 2, Tim. 4.19.

1. Becauſe the Lord hath promiſed to continue his louelove towards them: Ioh. 13. 1. Ioh. 17. Ierem. 31.33. &c.

2. Their afflictions doe tend to their perſeuerance, as purging out their ſinnes; Eſay 1.25.

3. Their ſinnes turne to their continuance in grace: p. 901. as making them afraid of ſinne: 2. and more expert to conquer the ſame: 3. more fit for grace, by making them more humble and hungry after it: 4. more mercifull to others, and therfore mouing the Lord to hauehave more compaſſion on them.

4. His hand is continually put vnderunder vsus in our greateſt failings, and therefore wee ſhall riſe againe: Pſal. 37.24.

5. His end in leauing vsus for a time, is to make vsus take faſter holde on him, to make vsus more deny our ſelues, that we may be found in Ieſus Chriſt in heauen.

6. Their Sauiour liueth, and triumpheth, to make them more then conquerours: Rom. 8.36.37. Ioh. 12.32. and to draw vp all after him.

7. The ſpirit and word ſhall abide in them, to hold them on in grace: Ioh. 15.

And therefore,

1. This condemneth the blaſphemie of Papiſts, who teach, that the Saints may fall finally, and therein doe impeach the power and faithfulneſſe of God; or that they may ſo looſe their faith for the preſent, that it muſt be repaired anew againe.

2. It checketh the inſolencie of the wicked, that reioyceth at the fals of the Saints, and inſult ouer them, ſeeing that though they fall, they ſhal riſe againe: Mic. 7.9. Pſal. 41.11.

3. As alſo it reprooueth the infidelity of the Saints, who doubt of their recouery, and wrong the faithfulneſſe of God, and power of their faith, grieue the bleſſed Spirit, and deny in a ſort the merit of Chriſt.

4. Heere is firſt inſtruction for the world, to iuſtifie Gods faithfulneſſe, ſeeing hee doth not forſake for euer: Lam. 3.24.25.

5. Heere the Saints are leſſoned, as to feare their fals, and not to ſinne vponupon preſumption of recouery; ſo not to diſtruſt of Gods mercy in their greateſt failings, ſeeing the Lord is faithfull, and they ſhall recouer, p. 91thogh not ſo ſenſible a meaſure as before they had yet ſufficient to fit thē to the enioying of that happineſſe that the Lord Ieſus hath purchaſed for them. And therefore let them vſe the holy meanes that they may recouer, namely ſuch as are before laid downe, in the recouery out of apoſtaſie, and regaining firſt louelove, and hold out to the end. And if happily with all our labour we ſhall yet be to ſeeke of what we would hauehave: For the further ſatisfying and comforting of the conſcience, obſerue we thdſe two things.

Firſt, that it is one thing to leaue our firſt louelove, and to be luke-warme neither hot nor cold.

We may not hauehave ſuch feeling of Gods louelove as formerly we had,Difference between leauing firſt louelove and lukewarmneſſe. and this may prouoke vsus to more induſtry to recouer againe, as the ioy of Gods ſpirit may be an occaſion by reaſon of ſpirituall pride, that we may remit of our zeale, and yet we may ſtill be reſolute in iudgement: what ſhould be done though happily in our practiſe we may abate of what we hauehave formrly done. 1. Wheretas luke-warmneſſe ariſeth frome a peruerſe and deceiued iudgement, that we are rich, we want nothing, and therefore what need we now be ſo earneſt and painful, why may we nor abate of our labours, and ſit downe and take our eaſe, may we not be wholly, &c. 2. Hereupon it is another note of luke-warmneſſe to grow indifferent to any ſide; to be between both, ready to entertaine what may ſtand with the ſtreame, and ſo to runne with the tide as occaſion ſerueth. But it is not ſo with ſuch as hauehave ſimply loſt their firſt louelove, they are neuer quiet till they hauehave recouered againe: they cannot endure any other louelove to ſhare in their affections, oh it reioyceth them to conſider what a true and faithfull louelove they had; they are now more fond of him, when he abſents himſelfe at eueryevery ſtone muſt be rowled, all corners ſearched, to find him againe. Cant. 5. and they giuegive not ouer till they hauehave recouered him.

p. 922. That there is great oddes between leauing our firſt louelove, and looſing it altogether: we may leaue, in regard of a former meaſure, and yet hold a true gaine which ſhall cleere vsus of luke-warmneſſe: and though we leaue a meaſure, yet we looſe not all, becauſe the leaſt remaining will be a meanes to recouer againe, if not ſo much as we hauehave had, yet ſo much as ſhall ſerue both to keepe from finall apoſtaſie, and further to eternall glory.

6 And therefore here is matter of exceeding conſolation to the elect of God, not to truſt their owne vnbeleeuing hearts, much leſſe Satans lies; but to reſt on the faithfulneſſe of God, not iudging themſelues by what they are in their decay, but by what they were in their firſt louelove: and ſo preſſing the Lord in his faithfullneſſe, and their former experience, they ſhall be vpheld in their greateſt failings, by a ſecret power, and in good time the Lord will appeare vntounto them to bring foorth their righteouſneſſe as the light, and their weldoing as the noone day, that ſo their latter end may be better then their beginning.

Glory be to the Lord Ieſus.

End of the text · Thomas Cooper, A Familiar Treatise Laying Down Cases of Conscience (1615)