OVr blessed Sauiour, hauing by the Mini­sterie of his Apostles planted diuers Churches in Asia: directeth his seruant Iohn the Euangelist, to write vnto 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 vnto her of the great graces of God bestowed vpon 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 loue; both therein expressing the great­nesse of her fall, by the excellencie of the thing wherein she failed, namely, her first loue; as also, ag­grauating this her fall, by the iust esteeme therof in the [Page 2] iudgement of her Sauiour Christ: namely, that it gaue occasion for him, that was her aduocate, now to come against her, and to haue a controuersie with her, as an enemie;Ose. 4 1. Lament. 2. Rom. 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 mercie of God vnto this poore decaied Church, that intending heartily the recouerie thereof, and so to bring it forward in grace, he doth gratiously supply vnto 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 vpon 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, [Page 3] which though it was degenerate not only into many foule corruptions in life,1 Cor. 11, 25. 1 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 onely 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 [Page 4] the 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. by inward diuisiōs; or by outward persecutiōs see king vtterly to ouerthrow. And haue 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 haue it for state, and ornament, to maintaine the out­ward name, but for vs, wee haue knowledge enough, wee are sure of our estates, we feare no dangers, and therefore let vs 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 vs 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 [Page 5] in any grosse prophaning of the Sabaoth, vnder 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 haue 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 vnder our feet, for indeed there is too much of that; This generally excuseth for, or excludeth that which should bee wholesome: so wee haue 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 haue iust cause to feare, that the Lord hath a con­trouersie with the Land, because the people perish for want of knowledge, we cannot haue too much of the grace of God, and therefore ought still to haue the Word dwel plentifully with vs 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 haue it dwell with vs, not onely in the Church, but in our Families too, to be a con­stant Guide of our waies, and Iudge of our corrup­tions, to bring vs 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 vnto 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 haue some coniecture of the prouidence of God to his Churches, that if he con­tinue [Page] vnto 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. & so the iust Lord remoues their Candlestick: though hap­pily they haue indured the word with much affliction, and esteemed indeed the same as their greatest crosse and trouble, as still speaking no good, but euill vnto 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 vnto 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 giue 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 vnto 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 [Page 7] afflictions, yet shall the word which they obey, mi­nister sound comfort vnto them, and also preuent more grieuous iudgements: that when the Lord shall bring the consumption decreed vpon the mockers and despisers, then shall hee set a marke vpon 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 loue to the Brethren, and so left her first loue vnto 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 haue their infirmi­ties, and are subiect to grieuous sins. That as the best Church, so the best Christian hath, and may haue 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 giue 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 haue 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. seeing the Lord Iesus hath satisfied the wrath of his Father for vs, in fulfilling the Law, and vndergoing the penaltie thereof: and so continues daily our Intercessor and suretie, to answer vnto the iustice of God for our offences, and to obtaine pardon [Page 8] for 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 vs to vndertake the same, were to intrude into Christs office, and so to rob him of his glorie:Rom. 6.12. Rom. 8.1. Therefore that some infirmities and corruptions do remaine in vs, 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. 4.1. That Gods free mercie, 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 vnto vs, in the daily experience of Gods loue, 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 onely might haue the glory of his works in vs, 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 [Page 9] haue 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 vnto 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 loue 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 haue 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 [Page 10] himselfe 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 vnto vs; 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,

[Page 11]1.To rest onely on Christ. To teach vs 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 haue 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 vs.

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

10. And mourne vnfainedly for the sinnes of others.

[Page 12]10. Labouring to pluck others out of the fire, and warning them by our example.

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

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

To preuent despaire.2. Let vs not despaire in our greatest tentations, seeing the greater miserie, the greater mercie. As it is God our Father that hath left sinne in vs, yea in the dearest,1. Ioh 1.8. Eph. 5.19.20.21. Rom. 5.3, 4. Galat. 4.6, 7. to aduance his free and constant loue: so hath he giuen his Sonne to reueale this loue vnto vs 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 vs not thinke our case singular, seeing the best haue not been exempted from infirmi­ties, whereby Satan would driue vs 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 vpon vs then we shall be able to endure, 1. Cor. 10.13: but will giue an issue with the temptation, that so wee may be able to beare it.

That infirmi­ties shall not fester in vs. Iob 33.15 Acts 2.36, 37, 38.4. Lastly, though we haue infirmities; yet let this comfort vs, that our God wil not let them fester in vs, 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 haue winked at it, and onely stood vpon com­mendation, yea happily ascribe that which was not [Page 13] true) 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 vs, 3. Doctrine. Sinne to be reproued. Leuit. 19.17. Reasons. that

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

1. The faithfulnesse of our calling and dutie vnto 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 loue to our brother, both in preuenting Gods iudgements by our reproofes, or else sanctify­ing them vnto 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 vpon 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, euery light [Page 14] escape 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.The people also are here condemned, that hate those that reprooue them, and rather heape vnto 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.Secondly, 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 haue 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 loue.

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

[Page 15]4. 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 vs 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 loue 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 giue him hope of recouery.

6. Powerfully: To humble him for his sinne, by denouncing the wrath of God against the same: I haue somewhat against thee: that is, I haue 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 haue reclaymed, or made inex­cusable.

8. Impartially and sincerely, not sparing the grea­test nor dearest vnto vs; no nor the house of Iudah, Amos 7.8. 1. Sam. 12. Esay 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: [Page 16] he 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 haue more grace to resist. Secondly, doe giue 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 haue 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 vnto him in prayer, and so haue in our selues further experience of his loue 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 loue 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 vs 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: [Page 17] As accompanying them with the word, giuing vs 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 vnder 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 loue and faithfulnesse of God, as if in chastising them he ha­ted them, seeing of very loue 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 vnder 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 vnto all men: Eccl. 9.1.

Secondly, here is instruction: 1. To teach vs 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 haue deserued hell; and this affliction which is but for a moment, will procure vnto vs an inestimable weight of glory: 2. Cor. 5.16.

3. To trie our estate vnder 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 haue the corrections sanctified vnto vs.

[Page 18]5. Either by bringing some sinne past to light, and iudging for it, or else preuenting sinne to come.

6. Making vs more tender in conscience,

7. More compassionate to our brethren,

8. More out of loue 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 vs consider what this sinne is, namely, That she hath left her first loue, a sinne of omission, she hath failed in that zeale, &c.

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

Answ. She might faile in the measure of her loue, 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 haue 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 haue so much zeale as not to giue 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 [Page 19] in holinesse, nor vtterly reiect vs for our failings yet would not he haue vs lie in them.

6. Wherein obserue we the care of the Lord Iesus vnto 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 haue 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 haue the Prophets reprooued the people of God, for failing in what they should haue 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 vnder pretence of Christian liberty, may haue some allowance hereunto.

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

[Page 20]3. That these sinnes of Omission may be occasions to giue vs vp to grosse and open sinnes, euen to com­mit many foule offences against the Law of God; as causing the Lord to leaue vs 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 vnder 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 vs 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 haue 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 vs, and so by this narrow tryall in­tends to make vs 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 [Page 21] prayer, 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 vs 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 vs scape in the least sayling, but if his worde will not preuaile, he will come against vs with some secret or open chastisement, to recouer vs betimes, and so to preuent vs 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 haue vs 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 vnto 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 vs perfit, by his perfect obedience.

3. And by his Spirit dayly dwelleth in vs, to leade vs 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.

[Page 22]6. 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 vpon 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 haue 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 haue beene too forward already, and [Page 23] therefore 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 mercie doth more abound in our failings, Rom. 6.1.

11. That we need not to be so perfect, seeing Christ hath finished all for vs: 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 vs more moderation and humility, not to presume aboue others, to maintaine society and peace by returning rather vnto others, then to be so strict, as to bring them vnto vs.

2. That it is Apostasie to admit any change of iudg­ment, seeing we know but in part, and so are subiect [Page 24] vnto 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 vs 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 haue forsaken her first loue; 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.

[Page 25] Secondly, Wee must auoyde corrupt iudgement on the left hand, concerning Apostasit, As

1. That euery fayling in Religion, euery breach of Gods holy will is properly Apostasie: for then the best must be Apostates; all will bee subiest hereunto. Because though euery 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 vs 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 vs, and so giue vs vp vtter­ly to forsake him, and fall away from him; yet because God is our father, and wil not reward vs after our sins, nor deale with vs after our iniquities; but howsoeuer he forsake vs for a while, leauing vs to these corrupti­ons, yea to be chastened for them, yet in wrath hee re­members mercy, sanctifying these corrections to bring vs to repentance, by opening our eyes to see our sin, and humbling vs 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 vnto vs in great compassions, enabling vs by faith to lay holde vpon 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 vs.

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:

[Page 26]2. Or by the louer of the word of God, Matth. 5.

3. Or by the streame of the time:

4. Or onely 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 vpon 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 onely to know, making no conscience to practize as we know. 2. Col. 4.

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

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

7. Or pretending, because of afflictions, that either now we haue 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 vpon pretence of peace, giue way in the least against conviction of conscience.

13. Or prooue vnthankfull vnto 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:

[Page 27] Secondly, Motiues to prouoke vs to constancie in weldoing. consider we these motiues to make vs 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 vs to perfection: Heb. 12.1, 2. and to this end makes continuall intercession for vs.

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

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

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

7. Discerne we often how wee haue 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 vnto 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 vs 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 [Page 28] or subdue sinne, and so to prouoke vs to more endea­uour of holinesse, by how much we haue bene cast be­hinde, and what shall then separate vs from the loue of God? what shall not further vs 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 onely hath the promise of this life, aswel as of a better.

2. It onely can giue vs sound Comfort in our grea­test troubles,

3. And giue vs certaine victory ouer them all.

Onely this sanctifieth all Gods blessings vnto vs, that they may bee pledges of eternall life, 1. Tim. 4.5.

This onelie giues contentment in all occasions, and so doeth possesse vs 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 haue 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?

[Page 29]1. 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 vs 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 loue of the world will mainely endeauour to presse vs downe, and hinder our proceeding vpon pretence of prouiding things necessarie; &c. therefore, that wee may in nothing be carefull, let our requests be manifest vnto God in prayers.

[Page 30]13. 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 vs 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 vs 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 vnto the end.

Meane to pre­uent Aposta­sie in the sense of our failing.1. Meane while let it stay vs from Apostasie, that our gratious God requires no more then hee giues, if hee giue vs 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 vs in our present measure, or from attai­ning further, because he which hath giuen others more is the same also vnto vs, 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 [Page 31] sometimes flowing in the measure of holinesse, yet our God is alwayes the same vnto vs. And therefore mea­sure wee not his loue, by our different measure of in­crease; but rather resolue we, that as when we increase more, we haue more cause to loue him; because hee an­swers our endeauours: so when we seeme to goe back­ward, we haue then cause to loue and trust him more, that so hee may recouer vs; as wee haue more need of his loue when wee faile, to lead vs forward againe; so we haue as great need of his loue when we haue done our best, to emptie vs of all carnall respects of vaine-glory, &c. that so it may appeare his onely loue 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 haue 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 euery 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.

[Page 32]4. 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 vnto our selues for the glory of God.

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

11. That howsoeuer we differ in practize, yet still our desires are more enflamed, especially vpon 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 loue, but not loose it altoge­ther: 1. Philip. 6. Iohn 13. Luke 22.33.

Wherein note, That euery conuert hath a first loue, that is,Doct. 7. Euery true conuert hath a first loue. when God hath reuealed his loue vnto 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 loue 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 vnto God, for so great mercie: then is loue as strong as death, much wa­ter can not quench it, Cant. 8.

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

1. By his renouncing of all, in comparison of it, [Page 33] and parting with the dearest for the enioying of it:First loue dis­cerned by markes. Matth. 13. Ioh. 6. Coloss 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 loue his poore members, 1. Tim. 1.15.16, 17. and 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 loue of Christ,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 mercie of our God in vouchsa­uing his children vpon their conuersion this liuely and ardent affection of holy loue is manifold.Reasons of this first loue.

First hereby to scale vnto them the trueth and assu­rance of this blessed Change, by this sensible and sweet [Page 34] change 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 mercie of God their hearts enflamed to the loue 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 vnto them who are hated of the world, and in re­garde of outward appearance, are not able to requite our loue, and yet because they are in Christ, are there­fore for his sake to be beloued; may wee not hence as­suredly conclude vnto our soules, that wee are transla­ted from death to life, because wee loue the brethren; is not this our euidence, that wee are now chosen out of the world, because we loue those whom the world hates? is not this an argument that wee are now in Christ, because his loue onely constraines vs to loue his members? and seeing our loue vnto them is, to make them like vnto vs, is it not our testimony, that we are conuerted vnto Christ? and could wee submit to that word which is so reiected of the world, so irke­some to our corruptions, vnlesse the loue of Christ did constraine vs in obedience to his Maiestie; vnlesse this loue of Christ did hereby prouoke to haue 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 loue, to receiue the stampe of his Spirit, and furniture of his graces, whereby wee might in some measure shewe our loue vnto our Christ, could wee possibly receiue the worde in such affliction, and yet with such ioye in the holy Ghost, vnlesse the loue of Christ did ouerflow in our hearts, to so al­low vp all those troubles, vnlesse all such troubles were hereby counteruailed with vnspeakable Comforts?

[Page 35]And had we not need of some speciall meanes also to preserue vs from falling away, though we haue 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 vpon 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 vs from the right end of our calling; yet at the least to coole and hinder vs in the pursuit of the true end, and that by pretence of our Christian liber­tie; because now we haue 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 vs, as enemies to gouernment, disquieters of the common peace, yea rather then fayle, adding af­fliction to affliction, labouring to perswade vs, that because we are thus afflicted, therefore God hates vs, 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 Loue, 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 loue of the world is esteemed no better then doung in steed of louing the [Page 36] same our holy feare is procured, lest it may infect vs; and therefore holy wisedome gained to haue as little to doe with as we may, lest it do infect vs, and so also becomes a gratious remedy against the flames of affliction; as so selling our hearts in the assurance of Gods loue, that all things shall worke together for the best, so preparing vs by the loue of Christ to encounter any afflictions, so enabling vs for the loue of Christ to endure the greatest troubles, so assuring vs, that through Christ Iesus we shalbe more the conquerours ouer them, so sweetning all our troubles vnto vs, that we shalbe prouoked to loue our God the more in that hee accounts vs worthie to suffer with his sonne Iesus, so confirming vnto vs that those light afflictions which are but for a moment, shall procure vnto vs an inesti­mable weight of glorie in the Heauen.

This is our first loue, 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 haue found such a loue 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 loue: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 loue vnto God dependeth on his loue 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 loue: Although of a certain­tie.

Doct. 6.The Saints may leaue their first loue, so did Dauid, [Page 37] Peter, Salomon, &c. Psal. 51. Galat. 2. 1. King 11.The Elect may leaue their first loue. 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 loue 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 loue 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 vnto 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 loue and hovv.

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

[Page]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. 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 vpon 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. 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.

[Page 39]3. Either the fals of others may giue 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 mercie 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.

[Page 40]Thus may the Saints bee subiect to spirituall pride, and so thereby giue occasion of the losse of their first loue.

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. 4.30.2. 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 haue wee which wee haue 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 vs 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 giue to [Page 41] some 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 vs to pro­uoke to perfection? is it not auailable to humble vs in our lesser measure, to submit our spirits to the spirit of the Prophets, to send vs dayly to the tents of the shep­heards? is it not a meanes to nourish loue? doth it not submit vs to the will of our heauenly Father, to de­pend more vpon 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 vs 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 haue 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 vs thereby in our selues, and causing vs to deny our own righteousnesse, and still sending vs vnto Christ, to bee renued by his grace; haue we any cause to be proud of our sinnes, to rejoyce in our confusion, can wee deny our selues truely if wee haue 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 haue 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 vnto vs.

And say the Lord should deliuer vs out of greater tribulations, seeing yet the sinne remaines with vs, [Page 42] may wee not feare that though wee bee made whole, yet a worse thing may befall vs? 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 haue gone before vs in, who yet notwithstanding, through pride,Math. 26. and the effects thereof haue 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 haue in comparison of our Lord and Master Iesus Christ, hath hee not com­manded vs to bee lowly and meeke? hath hee not done all for vs, that wee may boast of nothing? did hee not walke before vs 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, 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 vs 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 vs?

3. In steed of iudging others, let vs dayly examine [Page 43] our 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 haue still to reioyce in him, and not in our selues; that his glory may swallow vp all pride of flesh, and his loue may still preuaile in vs, 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 vpon vs, 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 [Page 44] fall, 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 vpon 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 vs to make sure our election, and hath giuen vs his word and Spirit to seale it vp vn­to vs; 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 vnto 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 vs of pride, for labouring after perfection, seeing they all perswade themselues that they haue 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 haue 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 haue attayned this perfection with such ease, will they fault vs that take such paynes for it, should they not rather pity vs, 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 [Page 45] sticke 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 haue the glory? Will it not be a pride in the flesh to humble vs? 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 loue of the world that cau­seth this deniall, we dare not confesse him because we loue 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 vs 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 giue way vnto 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 vs which we dare not iustifie? Indeed though man compared with God can­not [Page 46] be 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 vs? shall we not in thankfulnesse acknowledge Gods graces in vs? 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. And is it not humility in vs to acknow­ledge what we haue 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 vs? 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 vs 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 vs 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 vs because we faile, then do we much more condemne them that are so far behind vs. And is it not a wonder­full condemnation of the world that they which with one blast condemn vs to be too short, that so they may [Page 47] iustifie themselues, do also euen with the same breath condemne vs 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 vs? If wee haue our faults, why do they not helpe vs forward; and if we haue got some ground why doe they then condemne vs for increase, seeing they condemne vs for failings? shall we happily diue into the mystery thereof? do they not condemne vs for failing, because they would discourage vs to go forward? do they not condemne vs for going forward, because we condemne them for being behind vs? 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 vs from the most liuely meanes, which should raise vs vp againe, and so enable vs 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 vnto them: they neuer yet tasted of the loue 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 haue cause to distrst our condition if it were ap­proued of the world, so haue we a found euidence of the truth of grace, that the world hates vs, not for our euils, as they pretend (for they could let vs alone, if our wayes did not shame and confound them) but for the Image of our God renewed in vs. 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 vs. Who so is wise let him vnderstand these things?

[Page 48]5. 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 vpon 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 vnto our selues then either is truth or conuenient.

[Page 49]6. If imagine that we may be present in this life, and haue 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 giue not vnto each his due, howsoeuer we are the Lords and depend only vpon him. Mat. 11.

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

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

Secondly, touching policy: by it,2 Policie, a meanes of cooling our first loue. 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, vpon 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 loue, and that in these respects: As,

First,How an ene­my and so a meanes of leauing our first loue. 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.

[Page 50]3. When it stands more vpon 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 loue.

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 vpon 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.

[Page 51]6. 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 haue 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 vpon 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 haue the testimony of the acceptance of our persons, and so to haue 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 vpon the meere mercie of God in IESVS CHRIST. Luke 17.10.

Thirdly, And so may also Prosperity coole first loue.

1. If either hauing much, we set our hearts vpon it.Prosperity an occasion to coole our first loue 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.

[Page 52]5. 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. or open handed to relieue them: or pro­mise constancy of this ticklish estate vnto 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 haue 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 vs confesse, indifferent, lukewarme, &c.

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

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 haue 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 [Page 53] measure, 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 giue 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 vs, or exceed vs 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 vs 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 vn­to our selues, not to giue libertie to the flesh, but ra­ther now to make tryall of the conquest of our lusts, by how much we haue 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 loue; as hereafter shall more fully be declared; where the remedie hereof is also proposed.

Lastlie. A principall meanes and occasion to leaue our first loue 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 [Page 54] condition 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 onely 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 haue 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 haue 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 [Page 55] curious 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 giue 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 vnto 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 vs further, or else in our carnall wisedome wee heape vnto our selues teachers according to our owne lusts, that may further blinde our eyes, & harden our hearts.

2. That we, asmuch as lieth in vs, 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 vs 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 vs all things.

3. Labouring to be lawes vnto 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 [Page 56] our actions, that so we may not neede such deceitfull cloakes to maske it vnder, 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 haue 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 loue: 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 loue, or no: namely, if we shall finde that by these meanes we haue bene cooled therein.

2. Of comfort.2. And so for our comfort and found direction, that if we euer had this first loue, 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, haue 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 [Page 57] charged to haue left our first loue, by trying our selues by the former meanes, whereby this first loue 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 onely 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 loue: for their further establishing and com­fort.

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

As 1.The Saints may be vniust­ly charged to haue left their first loue, 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. when vpon 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 vnto God the things that are his, that wee deny not also vnto 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 haue left our first loue, when wee are outwardly encreased with tempo­rall blessings. As if because prosperity is apt to coole, by making vs 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.

[Page 58]1. Both because the Saints of God haue 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. And seeing godlinesse hath the promise of this 2 life aswell as of a better; and the more the Saints par­take of the mercy of God, the more their thankful­nesse 3 and obedience doeth increase; and beeing knit 4 vnto the Lord with more bonds, seeing the more they 5 receiue, the more they feare themselues; and so by 6 imparting liberally vnto others, doe ease themselues of the burthen;1. Iohn 4.20. Gen. 20. and approue their loue vnto God, by 7 their vnfained loue vnto his Saints: as hereby they are more deepely interessed in the prayers of the Saints, 8 so is heauen more enlarged to the encrease of their 9 loue: The Lord heares the prayers of the poore, and enlargeth the hearts of his stewards,2. Cor. 1.7.8. to loue that God 10 more 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 vs with losse of first loue. vntill being full of grace and abounding in euery 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 vs sometimes to this false imputation, that we haue left our first loue?

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.

[Page 59]4. 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 haue left our first loue: 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 giue an account of our faith to euery priuate man, but only to the Magi­strate, and whomsoeuer hath lawful authority to re­quire it at our hands, as the Minister, and such as haue charge ouer vs. And that, because

Hereby they may haue comfort in discharge of their duety, that they haue 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 vs.

3. They are in Gods stead, and in refusing to giue an account vnto 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 vnto 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 giue not account of our faith, either

1. To the scorner, that hereby will take occasion [Page 60] to 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 haue 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 haue 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 loue vnto that trueth which wee haue 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 vs, in accounting vs 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 vs.

[Page 61]5. 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.

6. Rather desiring the grace of the Spirit so to con­duct vs in the combat, that Gods cause may be honou­red in our constancy therein; then we in any sort mag­nified thereby, nay that we shall haue in respect of the flesh, any good issue out of them, howsoeuer we haue 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 vpon 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 giue glory vnto 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 vs 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 vs: as that,

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

[Page 62]2. Are also prouoked by our people, that haue depended on vs, 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 onely 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 vpon 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 vnto 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. [Page 63] 1. Sam. 16. but euen to giue 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. 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. 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 vs, as also euidences of Gods euerlasting couenant with vs, 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 onely 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 vnto our affliction, not only being iustly exempted out of Gods protection, [Page 64] by 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 haue 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 vnto 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. 22.2. 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 vs, being demanded particularly.

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

A fourth occasion of this false imputation that wee haue left our first loue,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 loue, is, when the hand of God lying heauily vpon vs 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. 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. 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 [Page 66] selues, 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 haue 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 loue. Onely make we this vse of this vniust imputati­on as to suspect our selues inregard of our carnal loue, and to try our abyding in the loue of God, by such a loue vnto 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 haue lost our first loue, is the vse of our Christian li­berty in things indif­ferent. Act. 10. Rom. 14. 1. Cor. 3. 2. Tim 4.5. Tit. 1.15.Lastly, wee may be falsely charged to haue left our first loue:

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 vs to the chiefest good. Which, how false an im­putation it is, seeing the rules of the Word, and pra­ctise of the Saints haue made good: 1. Cor. 9. Gal. 2. &c. Therefore let vs feare the cooling of our loue,The right vse of Christian liberty in things indiffe­rent. 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.

[Page 67]2. That wee be able to discerne betweene things that differ: not stumbling as euil things vnder 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. by not in­forming him in the true vse of these things; or vsing what may justly giue occasion, either of doubting in faith, or corruption in life: 1. Cor. 8. Rom. 14.

4. That herein also wee not onely 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 onely praise of our glorious God, through Iesus Christ: 1. Cor. 10.31.

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

But say, what others fasten vpon me,8. Whether want of fee­ling of former comforts may be a iust im­putation that we haue left our first loue. 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 haue lost my first loue? 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 [Page 68] haue no answere in prayer, no comfort in any duety; the sorrowes of the deepe doe seaze vpon me, and the jawes of hell doe gape vpon me.

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

1 Remember 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. 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 2 faith, 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. & present. And 3 may not thy God withdraw these comforts from thee, for the further tryal of thy faith and loue vnto his Ma­iestie; that thogh thou want that comfort which here­tofore thou hast had, yet stil thou canst giue glory vnto thy God, in beleeuing his word, and enlarge thy loue vnto his Maiesty,Rom. 4.20. euen when he seemes to haue forsa­ken 4 thee? And canst thou haue a better tryall of the power & purenes of thy faith, then aboue hope to be­leeue vnder hope in the promises of thy God, subiect­ing thy chiefest good vnto 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 loue shed a­broad in our hearts, working in vs a feare of his Ma­iesty, and refreshing our hearts with vnspeakeable cōforts: haue we now such need of the continuance of them, as if all were lost because we still feele them not: [Page 69] or we could not goe forward without the daily sence thereof? will we still be children, that haue 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 giue our God iust cause to withdraw his countenance from vs, 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 vs for the present, with what may further vs to e­ternall comforts.

Is not the Lord herein wonderfull, that by with­drawing sense of present ioy, he both purgeth vs of such euils as may corrupt the same, namely spirituall pride and security, and also causeth vs hereby to lay faster hold on Iesus Christ, who only must perfect the worke that is begun in vs? And canst thou expresse thy loue in greater measure vnto thy God, then to loue him then, when he seemes to haue forsaken thee? then to follow after him when he seemes to run from thee? doth not this aduance the sincerity of thy loue? 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 haue 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 loue, when the Lord [Page 70] doth 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 vpon thee: and in the meane time minister exceding comfort vnto thy soule that thou dost constantly beleeue in,Resolution herein. and vnfainedly loue the Lord thy God. And therfore doubt not here­in of any decay of thy loue vnto thy God, because the Lord in his wisedome, for thy triall, withdrawes the 8 present pledges of his loue 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 9 in 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 loue,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.

[Page]5. Either thou didst measure the infinite loue 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 vnto 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 loue 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.

[Page]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 loue of thy God, the more is the triall of thy loue towards him; and the more he tries thy loue, the more is his loue towards thee, and therefore thy loue to him must needs be enlarged: which thou dost expresse by thy faith, in beleeuing beyond thy feeling, and hereby giuing glory vnto 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 loue, 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 [Page] 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, haue 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 vnto 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 haue compassion on vs, and sancti­fie all our greatest infirmities and abasings vnto vs, by these his sufferings: seeing hee was therefore thus tempted, that he might succour vs 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 onely not hurt vs; but also prooue gratious pre­seruatiues vnto vs, to preuent worse euils, seeing hee hath ouercome that heauy distresse, and now triumphs for vs in Heauen, and makes continuall intercession for vs, in our greatest emptyings; seeing his fulnesse of joy is ours already in title and possession; yea, so farre in vse as may fit vs to the like fulnesse: therefore, also in Christ are we more then conquerours, and that wee may haue experience of our glorious victory in him: therefore it pleaseth our good God to leaue vs thus far to this heauy distresse; that so in these our sufferings, wee may bee conformable to our Head, and thereby haue 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 onely as liuely members fulfill [Page] in our soule and body, the sufferings of our Sauiour: but seeing he is now gone vp, and will draw vs all af­ter him▪ therefore will he also plucke vs vp vnto him, euen out of this horrible pit; and make our triumph and victory to bee more glorious, by how much wee haue 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 vs, 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 onely 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 vnto vs. And is it not good for to haue 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 vs within, to preuent many worse baites and allurements of the world, and the pleasures thereof, which might happily more distract vs out­wardly, and hinder our journey which happily would take more place with vs, 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 vs, we may not pre­sume vpon any such power, and therefore may not [Page] expect the like issue? Consider wee that whatsoeuer power the Lord Iesus was inuested withall, it belongs also vnto vs, because Christ is ours;3. That God is able to deli­uer vs. and the same power which raised vp Iesus from the dead, will also raise vs 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 loue 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 vs to what we would, or at least to sustaine vs in our greatest extremity. And,1. Prooued from the sense of our pre­sent decay.

Haue 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 vs in despair: for if we shal lay to hart what we haue deserued, might we not long agoe haue been plunged into the sense of these torments which now wee feare? might not hell haue deuoured vtterly, which now doth but gape vpon vs. Nay if wee shall acknowledge vnfainedly our pre­sent desert,2 From the conscience of our desert, and so what we might haue 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 vnto? surely if wee consider what Satan would haue, we may build vpon 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 haue more worke to encrease his own damnation. He would not be contented to scarre vs onely with the feare of hell,4. That God is ready to de­liuer vs, and willing to helpe vs. but his desire is to fill vp hell with speed, & so to plunge vs in irrecouerable torments. And therefore as we may behold here the power of our God in bridling Satan, [Page] not that he hath not his full swing at vs, 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 loue of God appeareth also in this his dispensation, not dealing with vs according to our deserts; but in this shew of his anger, remembring mercy, and sustayning vs 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 vnder his hand, seeing Satan will now put hard to vs, 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, onely to dispose and determine of; It is councell to Satan presumption so to conclude.

3. Wee haue 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 vnto vs; yea, wee haue need of Gods mercy, we feele the want of it, and therefore it belongs vnto vs: 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 vnto vs, 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 vs, 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 vs; If hap­pily [Page] 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 haue 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 haue 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 vnto vs 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 vs. Haue we not prouoked our God to deale far more sharply with vs, 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 haue some sence of what we haue 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, [Page 78] must he not goe vnto his place, that we may seeke him diligently?

8 God know­eth what is fittest for vs, and he doth what is best for our pre­sent condition to bring vs to repentanceAnd therefore in stead of complaining on God, that he hath done vs wrong herein, let vs in the name of God complaine against our selues. What is it which he could haue done, which he hath not done vnto vs? And what haue not we done against him which we should not doe: how haue we not in all things requited him euill for good. And therefore in stead of desiring com­fort, let vs search and trie our hearts how we haue offended our gratious God, let vs 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 vnto the throne of grace, we shall find the blood of Iesus to speake better things for vs then the blod of Abel, first to wash vs thorow­ly from our sinnes: and then to minister ioy and glad­nes vnto 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 vs thereto: It is now Satans policie to keepe vs in these distractions, and so to sucke vs 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 loue 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 [Page] 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 haue 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 loue of Christ, and so in the abundance of his loue 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 vs we find far more fear­full corruptions within vs, then possibly we can chal­lenge others by that which appeareth outwardly: and shall not our charity to others call vs 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 vs more compassionate vnto others, that so the Lord may haue compassion on vs? 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 vs 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 haue spent the time past, yea too much that we haue already so prouoked our God, that we may not differ our re­pentance [Page] any longer, that the meanes of God may not be reiected of vs. If we wisely consider the policy of satan herein, howsoeuer he lay to vs that we are the greatest of all sinners, yet hereby he intends to plunge vs deeper in sinne, to driue vs 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 vs that we are of all sinners the chiefe, if he cannot plunge vs in despaire, yet to make vs secure and carelesse: We know the worst, and there­fore let vs make no bones of sinne, let vs 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 vpon 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 loue to tender grace to so great sinners, and shalbe the glo­ry of our father to giue 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 loue to so exceeding bountifull a Sauiour. And shall we then doubt that our God will againe receiue vs into fauour, who hath so freely loued vs 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 vpon vs, meditate we of the wonderfull things [Page 81] that 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. 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 vnto his children, so will he neuer faile them,Heb. 12 3. Esay 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 loue, I loue vnto the end: Ioh. 13.2. and therefore for a while haue I forsa­ken thee, yet in euerlasting compassions will I gather thee againe, Esay 54.8. As I haue sworne that the wa­ters of Noah shall no more goe ouer the earth; so haue 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 haue sworne by my holinesse, that I will not faile Dauid.

And what shal then separat thee frō the loue of God,13. That all the Saints haue drunke of this cup vnto thee. hall thy greatest sins serue to magnifie the loue of God vnto 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 haue passed their time more cheerfully, they haue been confident in God, resolut of his fauour: they haue been heard of the Lord, in their greatest extremities, they haue 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.

[Page 82]Surely the Lord giue vs vnderstanding in al things, say our case were such as neuer were any like vnto vs, yet may not the Lord doe with vs what he will? if he should cast vs into hell, should we not desire his glory aboue all things? And if by this our greater abasing, he intends to propose vs as ensamples to them which shal beleeue in time to come, to make vs presidents of his exceeding mercies; shall not he haue the more glory, and we haue the more comfort in the end? And yet for our present comfort herein; is there any tentation here befallen vs, that belongs not vnto man? that the Saints of olde haue not gone before vs in, that euery childe of God, more or lesse, must certainely vndergoe: nay, haue not many of Gods children exceeded vs in this temptation;Iob. 3.1.6.2. Psal 77. consider wee the example of Iob and Da­uid, of Ieremie and the rest? haue not the venome of Gods arrowes drunke vp their spirits? haue they not broken out into many bitter complaints and blasphe­mies, through the extremity of their paines? haue they not euen seemed to forsake the Lord, and giuen ouer their interest in his loue 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 euery one of them; yea, then refreshed them when they haue 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 vpon 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? haue not many of Gods deare children beene exercised heerewith to their death, yea in their death haue been hereby stum­bling to the world, as if they died desperately, vnto whom their holy life & doctrine was a condemnation, [Page 83] because 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 haue 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 vpon thee then thou art able to endure, 2. Cor. 10.13. but will giue 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. 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 vnto 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 [Page 84] peremptorily 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 vnto him, doth he not recompence thee bountifully in teaching thee patience to wait vpon 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 haue 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 vnto 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 vnto 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 [Page 85] this 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 loue: As thou maist decay; so thou art iealous of thy self herein:

I say vnto thee,Prou. 28.13. How to know whether we haue left our first loue. By these markes. 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 loue.

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 vnto 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 vpon 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, vnto thy God.

8. If thou canst so ioy in these earthly things, as ei­ther [Page 86] not 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 loue.

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

1. Inward trouble of conscience, which will giue 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 loue, 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 loue.1. Rest vpon 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 loue 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.

[Page 87]4. Resolue that thy former estate was better then now: Ose 2.8.9. and therefore returne to thy first loue a­gaine, that so the Lord may renue and increase thy loue vnto him.

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

6. Giue 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 vnder the burden, and detesting our selues: giue 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 haue left this loue.

How far we shall recouer.

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

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

3. As the lesse we feele this loue, 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, [Page 78] in 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 vs 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 vs through fire and water, to pronounce a sentence of death against vs, that we may not trust in ourselues, but in the liuing God which raiseth from the dead. That so after we haue 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 haue the glory, that we by this meanes may be prepared vnto glory? shall not our loue 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-loue 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 vs that the holy Ghost doth not here challenge the Church of Ephesus that it hath lost all her loue, or that it hath ab­solutely lost her first loue, but only that it hath left it for a time, and therefore it may recouer againe. And it hath but left her first loue, not altogether is bereft of all loue: well may it leaue it first loue, but it shall not loose all.

And for our further satisfaction, take we these rules that we are soundly in some measure recouered, and [Page 89] haue 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 loue 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 vs 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 haue the glory, euen com­forting our selues that for Gods sake principally we haue done his will, and not for any by respects vnto 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 loue Reason 1. Ose. 2.19. Esa. 49. Esa. 27. though they may leaue for a time their first loue: Luk. 11. Psal. 92. 2, Tim. 4.19.

1. Because the Lord hath promised to continue his loue 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: [Page 90] 1. 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 haue more compassion on them.

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

5. His end in leauing vs for a time, is to make vs take faster holde on him, to make vs 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 vpon presumption of recouery; so not to distrust of Gods mercy in their greatest fai­lings, seeing the Lord is faithfull, and they shall reco­uer, [Page 91] thogh 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 loue, and hold out to the end. And if happily with all our labour we shall yet be to seeke of what we would haue: For the further satisfying and comforting of the consci­ence, obserue we thdse two things.

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

We may not haue such feeling of Gods loue as for­merly we had,Difference between leauing first loue and luke­warmnesse. and this may prouoke vs 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 haue 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 haue simply lost their first loue, they are neuer quiet till they haue recouered againe: they cannot endure any other loue to share in their affections, oh it reioyceth them to consider what a true and faithfull loue they had; they are now more fond of him, when he absents him­selfe at euery stone must be rowled, all corners sear­ched, to find him againe. Cant. 5. and they giue not ouer till they haue recouered him.

[Page 92]2. That there is great oddes between leauing our first loue, and loosing it altogether: we may leaue, in regard of a former measure, and yet hold a true gaine which shall cleere vs 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 haue 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 loue: 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 vnto 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.