A Familiar Treatise Laying Down Cases of Conscience, To the reader
TO THE CHRISTIAN READER, WISDOME TO DISCERNE HIS Eſtate aright, and grace to grow forward to perfection.
BEloued in the Lord Ieſus, it is a moſt dangerous, and yet very eaſie and plauſible deluſion, to conceit vntounto our ſelues an eſtate in grace, when as yet we remain the bond ſlaues of Satan. And it is a very difficult, and yet moſt neceſſarie triall, to diſcerne our conſtant abiding and proceeding in this eſtate of grace. For (to paſſe by theſe who make a mocke of conuerſion, as being a touch of noueltie, a brand of inconſtancie, and imputation of hypocriſie) who is there almoſt that flatters not himſelfe to bee in the fauour of God, and ſo intereſſed in his grace? And hath hee not many ſuch pretences and colours hereunto, which may ſo abuſe his iudgement,Galat. 6.5. that he may thinke himſelfe to bee ſomewhat, when he is nothing; and ſo refuſing to bee found in Chriſt, by being loſt and emptied in himſelfe, thereby become worſe then nothing? Better neuer to hauehave beene borne, then ſo to be deceiued. Oh how the wiſedome of the fleſh prooues heere enmitie againſt God!Rom. 8.7. Iohn 9 43. Occaſions to conceiue a falſe conuerſion. 1. Complexion. 2. Natures impotencie. Is not this the iudgement vponupon the world, that they which ſee not, might ſee; and that they which ſee might bee made blinde? Conſider firſt, I pray you, how nature occaſions this deceit. Is any leſſe badlie diſpoſed by the benefit of his complexion? Is any reſtrained from ſome act of euill by natures impotencie and deformitie? Behold, euen theſe to the naturall man prooue very dangerous ſtumbling blockes to reſt in nature, as affoording ſome ſhew of good, more then is of others of an harder conſtitution, as breaking out leſſe into groſſe euils, then ſuch who by natures ability are more prone and prouoked thereto, and ſo to reiect the holy meanes of conuerſion: and is it not esteemed a ſufficient meaſure of goodneſſe, to bee leſſe euill then others, howſoeuer the deſire and fountaine of corruption be the ſame in all? Is not the ſeeming good which by natures benefit ſhewes foorth in the world, accounted currant holineſſe, and thereby excludeth the true power of well-doing?
For is this any more then what brute beaſts may boaſt of? Is the heart leſſe euill, becauſe the hand cannot act, nay is it not more rebellious, the leſſe it hath it deſire? do not ſuch wiſh for, and talke delightfully of what they cannot doe: will they not ſport themſelues in others that can do the ſame? will they not take their fill, if power be reſtored? or is the heart the better, becauſe through benefite of complexion we are ingenuous, ſociable, &c. are not theſe fitter matter for Satan to worke on, to draw vsus into fellowſhip in euill, to make vsus inſtruments to deceiue our ſelues and others?
3. Education.Eſpecially, if to this ſhew of natures righteouſneſſe, Education be adioyned, whereby the minde being informed in knowledge, and reſtrained by ciuilitie, natures euill is heereby more kept vnderunder, and it ſeeming good, ſet out more ſaleable and beautious to the ſinister iudgement: howſoeuer now nature being puft vp hereby, hath gained no other then a weapon of vnrighteouſneſſe, to fight againſt God and his word, to commit ſinne more dangerouſly, by how much it is enabled to couch it more cloſely, and ſmooth it more cunuingly; yet this with the world paſſeth for a currant conuerſion; Muſt we not onelyonly not doe euill, but alſo doe good, and can wee doe any good of our ſelues, vntill we be in Chriſt? and will we hunger of Chriſt, vntill we deny our ſelues: eſpecially if ſome ſuch change now appeare in the outward man, whereby wee may either differ from the rudeneſſe and groſſe abuſes of our parents, or differ from the barbarous and deſperate ſprouts of our childhood, and vntamed youth? Is it not hence conceiued that we are now conuerted, ſeeing now our childiſh and youthfull vanities are reſtrained, ſeeing wee are growne more ſober and regular: although all tends to no better then ciuill honeſtie, to fit vsus for the world, that ſo we may more hopefully and eaſily ſwallow the baites thereof? although when wee are from vnderunder the rod, wee breake out more deſperately into all groſſe wickedneſſe, or elſe at the beſt exchange our ſinnes, from wantonneſſe to couetouſneſſe, from frowardneſſe to ambition, encreaſing ſtill in our luſts and plotting the ſatisfying thereof, that wee may ſet vp our reſt in the world, and caſt care away.
And if now the Lord ſhall giuegive the wicked their deſire,4. Reſtraining ſpirit. in affoording them ſo farre the vſe of his bleſſed Spirit, as to reſtraine yet more inward corruption, by it power, and terrour, that ſo they may be fitter for ſuch outward proſperitie, as they hauehave eſpecially made choice of in this life, and ſo renounced their intereſt in Heauen: And withall may frame better to ſocietie, both of the good, to whom now they ſhall doe leſſe hurt, as alſo of the euill, whom by this meanes they may prouoke to good; that ſo Gods gouernment of the world may bee more beautifull and glorious, and his will more righteouſly accompliſhed in the elect and reprobate. Is not this reſtraint apprehended, as a great conqueſt ouer corruption; and ſo a conuerſion hence vainely concluded, ſeeing the inward heart is no whit renued, but onelyonly the corruption reſtrained from the outward act? Nay, is not corruption more inraged inwardly, the more it is outwardly bridled and ſmothered? and ſo ſinne made out of meaſure ſinfull: as being more inexcuſable, the more it is curbed:Rom. 7. Note. as breaking out more deſperately, when the bridle is reiected: as ripening more dangerouſly, the more it boileth within: and ſo ſealing vp vengeance more certainely, yea more fearefully haſtning it, as proceeding to deſpight the ſpirit of grace.Heb. 10.27.28
5. Spirit of illumination. Math. 7.And what though the Lord beſtow on the wicked many excellent graces of his Spirit, inabling them to teach others, to doe wondrous things, furthering them ſo farre in the ſhew of holineſſe, as that they ſhall ſeeme for a time to outſtrip the ſincere profeſſor? May they not teach other,1. Cor 9. and yet themſelues bee reiected? May they not doe miracles, and yet heare, I know you not? May they not begin in the Spirit, and yet end in the fleſh? and can they continue that hauehave taken no roote? can they call on God at all times, that hauehave made the world their hope and their belly their Gods can theſe earth wormes endure any thing that may purge out their droſſe, and prepare them to glory,Iob. 27. Gal. 6.10. 2. Tim. 3. who ſew to the fleſh, and ſhall they not of the fleſh reape corruption? Shall not the candle of the hypocrite bee put out? Doth not this faire ſhew of the fleſh, deceiue, and prooue deceiued?
6. Afflictions,What ſhould I tell you of that change that is wrought by afflictions? Will not the wicked in their troubles ſeeke the Lord diligently? Muſt not the vileſt forbeare, when they cannot otherwiſe chuſe? And is it any maſterie, not to reuenge,Pſal. 78. 2. Pet. 2. when power is not in our hands? Will not the ſwine that is now cleanſed, returne to the mire againe? Is it charity, then to forgiue the world, when we ſee no time left for execution of malice? Is it patience, to forbeare when we can neither will nor chuſe? Is it obedience, to tremble vnderunder the whip? to feare God onelyonly for his iuſtice, and not to louelove him for his mercy?
7. Proſperitie.Oh but wee are … of trouble, and reſtored to great happineſſe. Behold, wee are bleſſed on the earth: and are not wee then truely bleſſed? Is not this a marke of holineſſe, to bee proſperous in the world? Would God bleſſe our labours, if we did not ſerue him? May not this change from affliction to proſperitie be a certaine euidence of an inward change from worſe to better, and ſo prooue vntounto the fleſh a conceit of conuerſion?
Surely, if the world bee Iudge, the caſe is quickely ruled, Who is the good man, but the rich man? Either his riches ſhall be the cloake to hide his faults by greatneſſe, bribery, cunning packing, friendſhip, &c. or his euill by the flattery of the world ſhall be accounted good, he will not doe ſo for his credit: he needs not ſteale, oppreſſe: he hath wheren it hall: his couetouſneſſe is thrift; his pride, cleanlineſſe; his prodigality, bounty; his looſeneſſe, liberty and prerogatiue Hath he not power of all in his hands? And may he not doe what he liſt? Is not his luſt a law, his example a rule and warrant? He feares no trouble; therefore he deſerues none. Who can ſay Blacke is his eye? becauſe, who dares ſay ſo? Nay, who will not ſay, blacke is white, if it may pleaſe him? Thus proſperity makes a conuert, if the world may giuegive in euidence.
Eſpecially if our fulneſſe in the world be graced with ſome ciuill calling, whereby we are honoured of the people,8. Ciuil calling. and taken vp with imploiments; is not idleneſſe now much preuented, and ſo ſuch ſinnes as doe accompany the ſame? Doth not credit now reſtraine, where conſcience cannot? Is there not now a cloake for ſinne, and countenance for iniquity? What defence is fathered hence for neglect of ſpirituall duties▪ What opportunity offered, to colour oppreſſion and deceit? What pretence for licentiouſneſſe, and exceſſe in the abuſe of the creatures? What wrapping vp of abuſes, where there is fellowſhip in euill? Is not here a glorious maske, for ſincerity and religion, where outward honeſty in a ciuill calling becomes a warrant of vprightneſſe, ſeeing our faith is ſhewed by workes? Are we not true and iust in our dealing, doe we not pay eueryevery man his owne, doe we not helpe our neighbour by truſting him with our goods, being ſurely for him, do we not maintaine good neighbourhood, by feaſting one another, and making peace among men. And what more obuious and commendable then our ciuill imploiments, ſo beneficiall to the Common-weale ſo neceſſary for our priuate, ſo ſucceſſefull in the iſſue, as who (in opinion) more bleſſed? What is it, if not godlineſſe, that is ſo plentifully recompenced in this life? If now the wicked eat the labours of their hands, and drinke their wine in bowles, may they not ſacrifice to their nets? May they not crie ay me vntounto their ſoules, Oh well is thee, and happy ſhalt thou be? Thus ciuill imploiment with worldlings is accounted religion: and to be morally iuſt and true in contracts and bargaines, goes currant with men for ſtanch and ſound holineſſe.
But if we enter into Gods ſanctuary, and by the rule of the word determine hereof; Is not the Lord good vntounto all, and doe we know louelove or hatred by theſe things. Eccl. 9.1. Nay is not proſperity the portion of the wicked. Pſal. 17.14. Are they not hereby fatted vp to the day of ſlaughter? Ierem. 12.3. Is not an hypocrite in affliction, an Atheiſt and mocker in proſperity. Is not a proſelite in proſperity, an Apoſtate and Blaſphemer in affliction. HaueHave not the beſt loſt by proſperity, and are not the worſt made inexcuſable thereby? doth it not vſually peruert and ſpoile them of what they ſeemed to hauehave had, breaking all bonds of ciuill honeſty, and ſo makes them worſe then bruit beaſts, without vnderſtanding. Doe not the poore receiue the Goſpell, when the rich and mighty are ſent empty away, becauſe either they cannot come, or come with their outward man: their hearts runne after their couetouſnes: Is the word entertained with ſuch, otherwiſe thē for ſtate or cōplement, or elſe to make them merry. To condemn the raſhneſſe and folly of ſuch as will reproue, or to deride their flattery, that will call light darkneſſe, muſt it not dance after our pipe, and ſerue our luſts, to harden vsus in ſinne and ripen vsus to vengeance. Is not thus the proſperity of the wicked their deſtruction,Prou. 1. Pſal 55. Ier. 48.11. and not their conuerſion? Doth not the old ſent remaine in Moab, becauſe he was not changed from veſſell to veſſell, but enioyed conſtant proſperity thereby, was ſetled on his lees, and rooted more obſtinately in natures dregges, thereby exerciſed more greedily and deſperately the luſts thereof?Oſe 4.7. Pſalm 78. Oſe 5. Can the change of the outward eſtate change the inward man from worſe to better? As they were increaſed, ſo, did not Gods people rebel againſt him, who in their afflictions ſought vntounto him deceitfully? Is not here a change from better to worſe? we fawne on God till we hauehave our deſires, and when our turne is ſerued, then depart from vsus Lord, we will not the knowledge of thy waies, what profit ſhall we hauehave if we ſerue the Almighty. Iob. 21.15.16 We hauehave now no need of God, and therefore it is in vaine to ſerue him.
As for walking in a ciuill calling,Ciuill honeſty no euidence of conuerſion. howſoeuer this (being ſanctified by the ſpirituall) may be a meanes to lay vp a good foundation againſt the day of Chriſt. 1. Tim. 6.19.20 yet to the naturall man there is not a more dangerous outward meanes to exclude grace, then the greateſt meaſure of honeſty that is ſeene therein. For is it not the grace of this calling to reſt in it ſelfe, for good ſucceſſe, without inuocation of Gods aſſiſtance, or reference to his bleſſing? Is not our purſuit hereof a priuiledge to exempt from holy duties, We muſt liue, and therefore we cannot be bookiſh. We hauehave no leaſure to the Church. Or is it not enough to come when we may hauehave leiſure? Is it not ſufficient that we are not Papiſts in profeſſion, though we are Papiſts in ignorance and prophanation to; yea groſſe Idolaters in making our belly our God, the world our confidence: Is it not meritorious that we giuegive almes, and receiue our maker once a yeere. Pſal. 15.4. that we are no whores nor theeues, we doe no body any wrong: we liue of our own, doth not this vtterly exclude religion in the family? doth it not baniſh all louelove to the power of religion? doth it not extinguiſh all ſenſe of inward corruption. Is it not to ſticke in the forme of Religion, and ſo to renounce the power thereof. Is not this to ſay in our hearts there is no God, ſeeing he is onelyonly in our lippes and not in our raynes, do we not deny him in our liues, and carnall worſhip, who is a ſpirit and will be worſhipped in ſpirit and truth: howſoeuer we boaſt that we know him enough? And doe our mouthes otherwiſe acknowledge him then at beſt, by prophaning his great name, and blaſpheming it ordinarily in our daily communication? Nay, is it not a price propoſed to incourage diligence in theſe worldly buſineſſes, euen licence to prophane the Sabbaths, to deſpiſe the word? &c. And what if men keepe touch and day in paiments and contracts? What if a little eie ſeruice be vſed in the outſide of their wares. Is it for conſcience to God, to whom they deſire to approue the truth of their hearts, or onelyonly a care for the maintenance of trading, and mutuall commerce, which without this outward ſeeming equity muſt needs be aboliſhed? Who will truſt, or ſhall be truſted, if word be not kept? But is it kept any further, then may cleere from touch of mans law? Is promiſe kept here to our hinderance, ſo we may winde out by the arme of fleſh? Is the ſubſtance of our wares any thing leſſe then anſwerable to the ſhew? Is not God robbed of his glory, while we ſacrifice to our labour and wit? Is not this great Babel, which I hauehave built for the honor of my name? &c.
Eccl. 9.1.Surely as theſe outward things are common to all: ſo no man knoweth louelove or hatred, either by proſperity or aduerſity. Well may a good man (by right vſage) make theſe good vntounto him; but theſe of themſelues may well make him worſe: otherwiſe they hauehave no power inwardly to better him OnelyOnly it belongeth vntounto God (through the miniſtery of his word) to conuert the ſoule, as tendring (to this end) vntounto vsus,Pſal. 19. 1. Per. 1.18. not corruptible things, as ſiluer and gold, which make outwardly happy in this life; but the precious blood of Chriſt, 1. Ioh. 1.8.as a Lambe vndefiled, & without ſpot, whreby we are cleanſed from all our ſinnes, and redeemed from our vaine conuerſation, receiued by the tradition of the fathers.
8. Profeſsion Practiſe. Math. 7. Luke 8, Mark. 6.25.But harken I pray you, vntounto a further plea of the hypocrite: HaueHave we not heard thee teaching in our ſtreets? Nay, HaueHave we not taught in thy name? HaueHave we not receiued the word with ioy, and done many things accordingly? Can the beſt doe more? Doe not we in many things offend all? Is not this a ſufficient euidence of an effectuall conuerſion?
Surely where the grace of God which bringeth ſaluation to all men,Tit. 2.11. hath appeared effectually, there it teacheth vsus, not onelyonly to eſchew all euill, in thought,Math. 5. Act. 15.19. warde and deed; but on the contrary to proſecute all good, both 1. inwardly in heart and minde, as being purified by faith, whereby with conſtant purpoſe we cleane vntounto God, and alſo 2. outwardly in the life and conuerſation: Iam. 3.1. Act. 11.23.Epheſ. 1. Rom. 12.1. 1. Cor. 6. yea generally and vniuerſally, hauing reſpect to all Gods commandements: Pſal. 119.7.8. and conſtantly, alſo continuing and abounding, yea increaſing in grace, and finiſhing our courſe, that no man take away our Crowne: Reuel. 3. 1. Cor. 15. Profeſsion and ſome practiſe of religion, no euidence of true conuerſion. 2. Cor. 2.14. Ioh 15. Pſal. 119. Ezech. 33.3…, 31. Heb. 4.2.58. Epheſ. 3. Colloſ. 1.2. Pet. 1.8.9. 2. Tim. 4.3. Phil. 13.
And therefore ſeeing the word of God muſt be a ſauour of death vntounto death, vntounto ſome who are to bee renounced, and made inexcuſable thereby; hence is it, that though they receiue it 1. with ioy, as being rauiſhed with the ſweetneſſe thereof; yet being not mixed with faith, it becomes vnprofitable; yea a witneſſe aegainſt them, and ſo the ioy of the hypocrite laſteth but a moment, hee is like to bee beaten with more ſtripes, becauſe hee knowes his maſters will, and doth it not: Math. 12.47. yea though it commeth alſo to paſſe, that for carnall reſpects, as vaine-glorie, credit, ſatisfaction of others, whom they deſire to be like, the hypocrite alſo may do many things according to the letter of the word, though not anſwerable to the power thereof; nor from the purpoſe of his heart, renued by the holie Ghoſt; but executing therein the luſt of his heart, as ſpirituall pride, hypocriſie, &c. Yet neither ſhall he be able to continue in any ſubstance of well-doing, becauſe he hath no root; how ſoeuer for his credit and profite he muſt ſometimes ſhew religious, yet by reaſon of difference of companie, change of times and occaſions, he muſt euen for the ſame ends of credit and profite, caſt off his viſour of holineſſe, and ſo appeare in his true likeneſſe, to the ſatisfying of ſuch, to whom nothing but groſſe and deſperate wickedneſſe will giuegive any contentment. This is certaine, that as the hypocrite in his beſt deuotions, aymes onlie at carnall ends, ſo in his beſt worſhip he faſhions himſelfe to the world, and meaſures himſelf by it louelove: either he muſt only goe, and ſo farre as the time will beare, or his leaders go before, or fleſh and blood will brooke; and it is his wiſedome to turne with the time, to be ruled by his betters, to bee indifferent to all ſtraines, that ſo hee may gaine by all. Nay doth not this neceſſity lie vponupon the hypocrite, that howſoeuer for a time he muſt gloſe and fawne vponupon the truth, while it is his pack horſe to further him to promotion, riches, &c. yet when by plunging himſelfe into worldly courſes, he muſt neceſſarily croſſe in his outward actions, the power of that truth which he makes profeſſion of, and ſo thereby wound and gall his conſcience: muſt he not now for his credit abaſe and vilifie that truth which before hee ſo magnified? as being either too ſeuere and preciſe becauſe he cannot reach it:1. Cor. 1.21. or being fooliſhnes and madneſſe: and therefore he is now more wiſe, more ſober, then to be guided by it. you muſt pardon his former folly and giddineſſe: he will do no more ſo; he will be more wiſe, moderate, &c.
And all this but a colour to hide or eaſe his wounded conſcience, which not being able to endure the power of the word, muſt therefore in wiſedome reiect it; and ſo flie vntounto carnall Phyſicke, to purge out melancholie, and yet ſtill vnderunder pretence of Chriſtian libertie, that hee hath knowledge enough, and yet more deſperately to deceiue himſelfe hereby and others, as preſeruing an opinion of his righteouſneſſe, as if hee were vniuſtly chalenged, and therefore may iuſtlie except againſt this euidence, and ſo preuenting ſound repentance, and thereby, caſting off the bridle, giues libertie to ſinne, and ſo haſteneth vengeance.
This is the iſſue of an hypocrites ſuppoſed conuerſion, anſwerable euen vntounto the meaſure thereof: which being not rooted in the heart, nor aiming at Gods glory, no maruell if the glory of an hypocrite prooue his confuſion. And is hee not iuſtly deceiued in this fancie of regeneration? Is he not hereby excluded from the power of conuerſion, becauſe hee reſteth in the ſhadow thereof?
But to admit a true conuerſion: Is the combate now at an end? or not rather now begun? Is there any place here for idleneſſe, ſecurity, remiſneſſe in our calling? Surely though the foundation ſtandeth ſure in reſpect of God,2 Tim. 2.19 2 Pet. 1.10 who knoweth who are his; yet it lieth much in vsus, either to make ſure and beautifie the building, by being watchfull and diligent in well-doing;2 Phil. 12 Pſal. 51 Pſal. 73 Malach. 3 or elſe by our negligence and ſecurity, to deface and interrupt it, yea many times to our ſenſe and feeling, euen vtterly to ouerthrow the ſame. For proofe heereof, take wee wiſely a ſcantling of the times wherein we liue, and then lay we thereto ſuch experience as this Treatiſe affoordeth.
Concerning our times it may not bee denyed, but that our meanes might hauehave yeelded ſuch a growth in holineſſe as by the time wee might all hauehave been teachers of others, in regard of our aboundant meaſure of knowledge: yea we might hauehave been leaders to other Nations in the power and practiſe of godlineſſe, hauing by Gods mercy ſuch liuely preſidents of ſanctification ſet before vsus: And therefore, as wee ſtand only vponupon our name, and credit of profeſſion, it muſt be aſſumed, that ſeeing we hauehave had ſuch meanes, therefore the Lord ſhall finde no iniquity in vsus, that were ſhame and wickedneſſe,Oſe 12 1 Reg. 22 ſeeing God hath a few names among vsus, that walke in white, and keepe themſelues vndefiled from the great offence. Therefore when went the ſpirit of God from vsus vntounto them? why ſhould they that hauehave had the ſame meanes yeeld alſo like fruit of conſcionable obedience? why ſhould not we ſtand vponupon our holines with the beſt: ſeeing we hauehave found out riches in all our labours: God proſpereth vsus in our affaires abroad, and all is peace and huſht at home;Zach. 11.5 Reuel 31 7 and therefore bleſſed be God, for we are rich, and increaſed with goods, and hauehave need of nothing: Thus as the bountifull louelove could doe nothing vntounto vsus which he hath not done, ſo if our owne words will be taken,Saul. 1 Sam. 15 Eſay 66.5 Ioh. 26.1. wee hauehave fulfilled the commandement of our God, all the Congregation is holie, whatſoeuer we doe, let the Lord be glorified, we thinke we doe God good ſeruice, in casting out of the Synagogues. Thus continuance of gratious meanes brings vsus to a forme of godlineſſe and the forme of godlineſſe prouokes vsus to deny the power thereof, that ſo we might be more inexcuſable, becauſe we cannot plead ignorance nor iuſtly chalenge our God of any failing towards vsus: and haſten hereby vponupon vsus the iuſt iudgement of God, becauſe we hate that in others, whereof we aſſume the glory, and deny that in our obedience, which we arrogate as our chiefeſt hold in the fauour of God, the Temple of the Lord, the Temple of the Lord. And ſhall not then our glory be our ſhame, becauſe we are earthly minded; and doth not our ſecuritie in this eſtate, preſage ſpeedie vengeance? And is not the ſickle alreadie put in? hauehave wee not ſharpened the ſword that threatens our deſtruction? ſhall the Lord repent him of any euill he intends towards vsus, ſeeing wee harden our hearts daylie, and will not repent? Will the Lord be mercifull vntounto vsus, ſeeing merciemercy and compaſſion is baniſhed from among vsus? EueryEvery one ſeekes his owne, and not each others good, our mercies are plaine cruelties, our tables ſnares, our louelove to the fleſh the betraying the ſoul? thus leſt we ſhould be counted non proficients, we preſume of practiſe anſwerable to the meanes, And hereby we would ſeeme to hauehave hit the iuſt meaſure of holineſſe, becauſe wee compell others to our meaſure, and ſtent them by our line, as if wee were abſolute paternes to them of godlineſſe, as if whatſoeuer were beyond our compaſſe, were ſuperfluous, and exorbitant. If now it pleaſe God to awaken the conſcience of any that hath bene ouertaken with the deceitfulneſſe of the time, or otherwiſe damped with the ſecurity thereof: ſo that he beginnes to bethinke himſelfe, and remember whence he hath fallen: is it not the policie to ſtoppe his mouth with offals of the world, to drowne him in pleaſure, to ariue away melancholie, to drink away this hart qualms or play it away, in abuſe of Chriſtian libertie. Or if yet the Lord maintaine his controuerſie, by the terrors of conſcience, to bring to repentance: Oh then the cry is, that he is mad, or deſperate, a foole, or an hypocrite. Thus are the hearts of Gods children more caſt downe, whom the Lord hath humbled, and all to maintaine our ſeeming happineſſe, all this to harden our hearts, that we may not repent. And hauehave we not to this purpoſe in great eſtimation, many accurſed and damnable engines of Satan, the rather yet to harden the heart, by making a mocke of ſinne? What ſhall we conceiue of that common practiſe? let no man reprooue: ſinne muſt not be dealt withall in earneſt, loſt our confidence be confounded: or if it muſt bee dealt withall, then let vsus heare of it in ieſt, it muſt bee taught vponupon the ſtage, and yet made matter to ſport with, that ſo wee may account it but a ſport, that ſo the foole may make a mocke of ſinne ſurely, though bleſſed be God, ſinne goes not vncontrouled, and that by Gods holy ordinance to conuince and confound the ſame: yet is not the ſacred word of God made a ieſt of too: a ſubiect for ſtage playes, a by-word at tables, that ſo we may yet more deſperatly ſcorne the ſame and ſo yet further harden our hearts, that we may not repent. And though the glorious Lord hath euen from Heauen auenged his cauſe againſt thoſe horrible Theators of all abomination, burning one of them to the ground, ſetting daylie the markes of his wrath vponupon them, by madnes, epilepſie, &c. yet will not the filthy bee filthy ſtill? Muſt they not ſtill remaine to be factors for Popery: brokers for Atheiſme, and bauds to all odious wickedneſſe, so aduance the pride of our holy mountaine; to nouzle in ſecurity; as if wee now had leiſure ſtill to play, as if ſtill wee might doe nought elſe, but eat and drinke, and riſe vp to make our ſelues merry with ſurfeiting on the ſinnes of others. And hath Satan compaſſed in vaine by theſe his wiles? Is not Popery encreaſing, and growne to ſome hope to build Iericho againe. Doth not cloſe Atheiſme abound generally, the Lord is acknowledged in word, but in our works we do deny him? Doth not groſſe and palpable Atheiſme raigne aloft in our curſed blaſphemies of God in taking his glorious Name in vain:Iude 15 Is not this the crown of our pride to draw neer vntounto God with our lippes, when our hearts are far from him: and is not our glory our ſhame:Eſay 29 Iob 3 becauſe we with the ſame mouth breath out curſing & bleſſings? Is not this another bitter fruit of this accurſed tree, to pretend what we are not, nor euer meane to be? And hath not deſperat prophaneſſe hence got his ſtrength? Is not liberty giuen hereby to all licentiouſneſſe? Doth not Popery on the one ſide ſatisfie the fleſh whiles it pretends to hauehave it in no eſtimation, nouriſhing the pride of the fleſh in voluntary deuotions, iuſtifying and ſatisfying the luſts of the fleſh, vnderunder a pretence of wiſdome, notably diſcouered, in auricular confeſſions, in indulgences, voluntary vowes, counſels of perfection, &c. pretending perfection, to cloak ſin, that we may not be chalenged for it, confeſſing ſin, that we may commit it more greedily, vowing continence & pouertie, that we may enioy the contrary more ſecretly, & giuing pardon for ſinne, that we may practiſe it more ſecurely: And doeth not Atheiſme on the other ſide encreaſe the ſcore, giuing the bridle more deſperately vntounto ſin, becauſe the Lord is hid in the clouds, and will neither do good nor euill, becauſe he forbeares, therefore he is like vntounto vsus, he likes of our ſinne: or els we ſay in our hearts, there is no God at all: no hell for ſinners, but to be hindered in ſinne, no Heauen, but this, to ſatisfie the luſts of the fleſh: And doth not hypocriſie now make vp the meaſure, preſuming on Gods mercy, that we may ſinne continually, pretending infirmities, that we may be borne withall howſoeuer, resting on the forme of godlineſſe, to cloake any deſperate wickedneſſe: Therefore we ſhall be deliuered, though we hauehave committed all theſe abominations; becauſe we are Christians, the iuſt Temple of the Lord is with vsus, therefore he ſhall ſee no iniquitie, and ſtinting Religion to fleſh and blood, that ſo fleſh and blood may take it ſwing, and thereon be moſt religious,Iob 9 becauſe it doth it beſt, it cannot do otherwiſe, it doth what others do: It acknowledgeth no failings, and therefore it makes vp it meaſure: therefore ſinne remaines vponupon it, becauſe it ſees no ſinne, it acknowledgeth no iniquity. And doth not the kingdome of Satan ſwarme hereby, and therefore ſhall not the hypotrites bee beaten with more ſtripes: The Lord make vsus wiſe to ſee the plague, and hide our ſelues. Hath not the Lord been as a moth vntounto Iſrael, and to the houſe of Iudah as rottenneſſe: hauehave we not a name of peace, and yet behold inward diuiſions and heart burnings on all ſides, Ephraim againſt Manaſſeh, and Manaſſeh againſt Ephraim, and both againſt Iuda. Doe we not boaſt of aboundance, and yet behold ſcarſitie, our wealth moltereth away, and wee know not how we enioy outward peace on all ſides, and yet are impoueriſhed hereby, whereas our neighbours are inriched with continuall warres, we ſow much, and reape litle, and what we bring in is put into a broken bagge: Doth not the iuſt Lord ſecretlie blow vponupon vsus, becauſe wee preferre not Ieruſalem before all our mirth. The Lord giuegive vsus vnderstanding in theſe things. HaueHave we not a bleſſed peaceable gouernment, and yet ſtill remaine diſcontent? HaueHave we not aboundance of the Goſpell, and yet grow worſe and worſe. And is not this an argument of inward rottennes: Though our pretences are glorious, and meanes to be deſired, yet hauehave we for the moſt part, yeelded any better fruit then moathie rottenneſſe, fained ſhewes without inward ſoundnes? Bleſſed bee God in Ieſus Chriſt, that yet the meanes are continued vntounto vsus, is not there yet hope of our repentance? is not this the way ſpeedily to effect it: euen to lay the axe to the roote of the tree. Behold how the Spirit here deales with this Church of Epheſus, and take this for thy glaſſe to behold thy preſent ſtate in: diſcerne wiſely what thou haſt receiued, & if thou haſt left thy firſt hold, learne to take holde again by vnfained repentance. It is no ſhame to be chalengd of failings for the beſt ar not without & it ſhalbe thy wiſdom to reform the leaſt ſeing otherwiſe thy God may come againſt thee. For thy better enabling herein.
Peruſe this treatiſe enſuing: let it be in Gods feare, a touch-ſtone vntounto thee, to make triall of a ſound conuerſion; Reuel. …and take it as a preſeruatiue, to keepe thee in the power of godlineſſe, that ſo thou mayſt not leaue thy firſt louelove. If by pride or ſecurity thou haſt bene left to thy ſelfe, and ſo haſt left thy former meaſure: view thy ſelfe diligently in this preſent glaſſe, and vſe it as a meanes for thy recouerie and perſeuerance. If by ſecond thoughts, thou haſt now gained more light: glorifie God for any encreaſe, and comfort thy ſelfe, that thou maiſt alſo encreaſe yet remember that we are ſtill to grow: and therefore, expect not what may be ſaid, ſeeing my health and ſtudy affoords only breuitie, and my manifold afflictions might hauehave occaſioned a decreaſe, or at leaſt hauehave cut off all liberty to impart my ſtore vntounto thee: and therefore bleſſe God the rather, for this lengthening of dayes and do not diſtaſt, becauſe it ſmels of the ſmoake, leaſt if thou feare affliction, thou ſhalt find no comfort herein. And let me againe aduiſe thee, not to ſtare vponupon the colour which happily may bleare thine eyes, but to looke into the woofe, to humble thine heart. Neither miſconſtruing what may be well digested, left thou bee peruerted by a ſtumbling blocke, nor deſpiſing the pearle,Math. 22.14 becauſe it is vnpoliſhed, leaſt thou looſe the nut, becauſe thou canſt not crack the ſhell. Though many are called, yet but few are choſen: and therfore if few digeſt this pill: let them not condemne the phyſicke, but their own il-diſpoſed hearts.2 Cor. 4.6, 7 Thoſe that can get meat out of the eater and ſweetneſſe out of the ſtrong, let them praiſe the glorious Lord,Ioh. 12 who bringeth light out of darkeneſſe, and not ceaſe praying vntounto our gracious Father, that he would turne our darkneſſe into light, and enable vsus to worke while yet wee hauehave the light: that ſo we may approue our ſelues the children of the light, and be prepared to that light which ſhall neuer be changed into darknes. Euen ſo be it. Come Lord Ieſus. Come quickely.
In whom I reſt thine vnfainedly, THOMAS COOPER.