THE CONVERTS FIRST LOVE Discerned, justified, Left, and Recovered.  
Resolving THE TRUTH OF AN EFFECTVALL CONVERSION: AND Informing THE RIGHT WAY TO PERSEVERANCE and PERFECTION.  
By THOMAS COOPER.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
LONDON, Printed by F. KINGSTON for WILLIAM WELEY, and are to be sold at his shop in Paul's Churchyard at the sign of the white Swan. 1610.   

TO THE RIGHT Worshipful and religious, Sir james Harington, Sir William Dier, Sir William Fairut, Sir Edward Harington, Sir Thomas Fulgeam, Knights, and their virtuous Ladies, grace, mercy, and peace from God the Father through JESUS CHRIST the son of the Father, in truth and love.  
RIght Worshipful, and dearly beloved in the Lord, whom I love also in the truth; and not I only, but they that have known the truth, for the truth's sake which dwelleth in us, which is professed and maintained of you, and shall abide with and preserve us for ever. Blessed be God, even the father of our Lord jesus Christ, who hath revealed his son unto you, and hath given you a large heart towards his Saints, that your delight is the Law of the Lord, and your affections are to the excellent that are on earth, to consider wisely of the cause of the afflicted, and to minister comfort to the distressed soul. And blessed be the name of his Majesty for ever, who hath respected the base estate of his servant, and made me a witness both of your love unto his word, and his afflicted members. In consideration whereof, as I can do no more than testify my thankfulness unto our gracious God, for his mercies bestowed on me, not only in delivering me from a most desperate sickness, but in casting me graciously on such feeling members, who ministered so abundantly towards my recovery: so I must do no less then to do my utmost endeavour, that the memorial of the just may live for ever, and their righteousness may be had in everlasting remembrance, to their more comfortable assurance that their reward is with God; when all will-worship and presumption of merit shall be confounded: and to the provocation of the Saints in these days, wherein charity is grown cold, that they be not weary of well-doing, as being assured that in due time they shall reap, if they faint not. And the rather do I find myself obliged at this time to this Christian duty, because the Lord having enabled me in my great weakness to bestow a spiritual gift upon the most of your worships, being graciously by God's holy hand brought together to such good ends: it pleased his good Majesty, so to affect your hearts with that heavenly treasure, as not only to hearken with all reverence and attention unto the wholesome word of life, but for the further establishing of your judgements, and trial of your hearts thereby, that it might appear your holy purpose was to cleave unto the Lord in the obedience of his word: our gracious God, in the riches of his mercy, inclined some of your hearts (I doubt not, for the behoof of all) to desire a brief of what had been publicly taught, thereby to try the spirits with the men of Berea, and so to hold the truth in constancy of well-doing. And could I do better then, according 
Act. 1. 7.  to my poor strength and memory, then to leave such general and short notes with you, which might in some sort testify my desire to build you forward in Christ jesus, howsoever they could not satisfy your desires for the full resolving of your consciences in so principal and profitable a point as is the trial and recovery of our first love?  
And ought I not then to endeavour the further kindling of such smoking flax, such holy and gracious desires? May I not justly take occasion in paying a debt unto you, to make the Church of God become my debtor for this pains, now published for the general good, and so engage myself in a further and more general debt; both of prayer, that the Lord would give a blessing to these poor labours; and of further pains, as God shall minister health, occasion, and liberty? And shall not the Saints also become debtors unto you, by whose holy desires it is, that they now also have this glass, to discern aright their estate in grace, to recover their decay, and grow to perfection? And is not the Lord indebted unto us all, to crown his own graces, and recompense the faithful employment of his talents? And hath not our glorious 
Matt. 25. 28. 29 2. Cor. 12. 8.  God thus brought light out of darkness? Will he not perfect his power in weakness, and wisdom in human infirmity? Shall not the dead men live? 
Esay 26. Zach. 3.  Shall not they awake and sing, which have sat in the dust, yea in the shadow of death, yea have been even swallowed up of the nethermost hell? Shall not the brand be plucked out of the fire, and the prey out of the teeth? That the glory may be unto our God, and not unto men. Behold (saith jacob) I had not thought 
Esay 49. Genes. 48. 11.  to have seen thy face; and yet the Lord hath let me live to see thy seed. This is the Lords doing, and it is marvelous in our eyes. Accept therefore (right worshipful) some fruit of your desires, and evidence of God's power in this weakness of his servant: which the more it appears, let our God the more have the only glory both of your desires and my endeavours, in blessing both with conscionable practice in this life, and crowning also both with competent perfection and glory in the life to come. This is the fruit of our labours; and for this, is, and shall be, the scope and sum of my prayers unto our God for you, that according to his promise he would make you perfect in every good work, to do his will on earth, that his will may be done on you for ever in heaven; to reign with jesus Christ in that glory, which never fadeth. And so I humbly take my leave.  
From my poor house at COVENTRY, this 10. of April, 1610. Your Worship's most bounden, for ever in jesus Christ, THOMAS. COOPER.   

TO THE CHRISTIAN READER, WISDOM TO DISCERN HIS Estate aright, and grace to grow forward to perfection.  
Beloved in the Lord jesus, it is a most dangerous, and yet very easy and plausible delusion, to conceit unto ourselves an estate in grace, when as yet we remain the bondslaves of Satan. And it is a very difficult, and yet most necessary trial, to discern our constant abiding and proceeding in this estate of grace. For (to pass by those who make a mock of conversion, as being a touch of novelty, a brand of inconstancy, and imputation of hypocrisy) who is there almost that flatters not himself to be in the favour of God, and so interessed in his grace? And hath he not many such pretences and colours hereunto, which may so abuse his judgement, that he may think himself to be somewhat, when he is nothing; 
Galat. 6. 3.  and so refusing to be found in Christ, by being lost and emptied in himself, thereby become worse than nothing? Better never to have been borne, then so to be deceived. Oh how thè wisdom of the flesh proves here enmity against God Is not this the judgement upon the world, that they 
Rom. 8. 7. john 9 43. Occasions to conceive a false conversion. 1. Complexion.  which see not, might see; and that they which see might be made blind? Consider first, I pray you, how nature occasions this deceit. Is any disposed less evilly by the benefit of his complexion? Is any constrained from some act of evil by nature's impotency and deformity? 
2. Nature's impotency.  Behold, even these to the natural man prove very dangerous stumbling blocks, to rest in nature, as affording some show of good, more than is in others of an harder constitution, as breaking out less into gross evils, than such, who by nature's ability are more prone and provoked thereto. And is it not esteemed a sufficient measure of goodness, to be less evil than others, howsoever the desire and fountain of corruption be the same in all? Is not the seeming good which by nature's benefit shows forth in the world, accounted currant holiness, and thereby excludeth the true power of well-doing?  
Especially if to this show of nature's righteousness Education 
3. Education.  be adjoined, whereby the mind being informed in knowledge, and restrained by civility, nature's evil is hereby more kept under, and it seeming good set out more saleable and beauteous to the sinister judgement: howsoever now nature hath gained no other than a weapon of unrighteousness, to commit sin more dangerously, by how much it is enabled to couch it more closely, and smooth it more cunningly; yet this with the world passeth for a currant conversion, especially if some such change now appear in the outward man, whereby we may either differ from the rusticity and gross abuses of our parents, or differ from the barbarous and desperate sprouts of our childhood, and untamed youth.  
And if now the Lord shall give the wicked their desire, in 
4. Restraining spirit.  affording them so far the use of his spirit, as to restrain yet more inward corruption by it power and terror, that so they may be fitter for such outward prosperity as they have especially made choice of in this life, and so renounced their interest in heaven, and withal may frame better to society, both of the good, to whom now they shall do less hurt, as also of the evil, whom by this means they may provoke to good; that so God's government of the world may be more beautiful and glorious, and his will more iustifiably accomplished in the elect and reprobate. Is not this restraint apprehended, as a great conquest over corruption; and so a conversion hence vainly concluded; seeing the inward heart is no whit renewed, but only the corruption restrained from the outward act? nay, is not corruption more enraged inwardly, the more it is outwardly bridled & smothered? and so sin made out of measure sinful: as being more inexcusable, 
Rom. 7.  the more it is kerbed: as breaking out more desperately, 
Note.  when the bridle is rejected: as ripening more dangerously, the more it boileth within: and so sealing up vengeance more certainly, yea more fearfully hastening it, as proceeding to despite the spirit of grace. 
Heb. 10. 27. 28.   
And what though the Lord bestow on the wicked many 
5. Spirit of illumination. Matth. 7.  excellent graces of his spirit, enabling them to teach others, to do wondrous things, furthering them so far in the show of holiness, as that they shall seem for a time to outstrip the sincere professor? May they not teach other, and yet themselves be rejected? May they not do miracles, 
1. Cor. 9 job 10. Gal. 6. 10. 2. Tim. 3.  and yet hear, I know you not? Shall not the candle of the hypocrite be put out? Doth not this fair show in the flesh deceive, and prove deceived?  
What should I tell you of that change that is wrought by 
6. Afflictions.  afflictions? Will not the wicked in their troubles seek the Lord diligently? Must not the vilest forbear when they cannot otherwise choose? And is it any mastery, not to revenge, when power is not in our hands? Will not the swine that is now cleansed, return to the mire again? Is it charity, then to forgive the world, when we see no time left for 
Psal. 78. 2. Pet. 2.  execution of malice? Is it patience, to forbear when we can neither will nor choose? Is it obedience, to tremble under the whip? to fear God only for his justice, and not to love him for his mercy?  
Oh but we are delivered out of trouble, and restored to 
7. Prosperity.  great happiness. Behold, we are blessed on the earth: and are not we then truly blessed? Is not this a mark of holiness, to be prosperous in the world? Would God bless our labours, if we did not serve him? May not this change from affliction to prosperity be a certain evidence of an inward change, from worse to better, and so prove unto the flesh a conceit of conversion?  
Surely, if the world be judge, the case is quickly ruled. Who is the good man, but the rich man? Either his riches shall be the cloak to hide his faults by greatness, bribery, cunning packing, friendship, etc. or his evil by the flattery of the world shall be accounted good: he will not do so for his credit: he needs not steal, oppress: he hath wherewithal: his covetousness is thrift; his pride, cleanliness; his prodigality, bounty; his looseness, liberty and prerogative. Hath he not power of all in his hands? And may he not do what he list? Is not his lust a law, his example a rule and warrant? He fears no trouble; therefore he deserves none. Who can say, Black is his eye? because, who dares say so? Nay, who will not say, black is white, if it may please him? Thus prosperity makes a convert, if the world may give in evidence.  
Especially if our fullness in the world be graced with some 
3. Civil calling.  civil calling, whereby we are honoured of the people, and taken up with employments; is not idleness now much prevented, and so such sins as do accompany the same? Doth not credit now restrain, where conscience cannot? Is there not now a cloak for sin, and countenance for iniquity? What defence is fathered hence for neglect of spiritual duties? What opportunity offered, to colour oppression and deceit? What pretence for licentiousness, and excess in the abuse of the creatures? What wrapping up of abuses, where there is fellowship in evil? Is not here a glorious mask for sincerity and religion, where outward honesty in a civil calling becomes a warrant of uprightness, seeing our faith is showed by works? And what more obvious and commendable than our civil employments, so beneficial to the Commonweal, so necessary for our private, so successful in the issue, as who (in opinion) more blessed? What is it, if not godliness, that is so plentifully recompensed in this life? If now the wicked eat the labours of their hands, and drink their wine in bowls, may they not sacrifice to their nets? May they not cry aim unto their souls, Oh well is thee, and happy shalt thou be? Thus civil employment with worldlings is accounted religion: and to be morally just and true in contracts and bargains, goes currant with men for staunch and sound holiness.  
But if we enter into God's sanctuary, and by the rule of the word determine hereof; is not the prosperity of the wicked 
Prou. 1. Psal. 55. jer. 48. 11.  their destruction, and not their conversion? Doth not the old sent remain in Moab, because he was not changed from vessel to vessel, but enjoyed constant prosperity thereby, was settled on his l●es, and rooted more obstinately in nature's dregs, thereby exercised more greedily and desperately the lusts thereof? Can the change of the outward estate 
Os. 4. 7. Psal. 78. Os. 5.  change the inward man from worse to better? As they were increased, so, did not God's people rebel against him, who in their afflictions sought unto him deceitfully? Is not here a change from better to worse? An hypocrite in affliction, as being bridled and restrained, proves a desperate enemy, when by prosperity he hath power in his hands.  
As for walking in a civil calling, howsoever this (being sanctified by the spiritual) may be a means to lay up a 
1. Tim. 4. 5.  good foundation against the day of Christ, 1. Tim. 6. 19 20. yet to the natural man there is not a more dangerous outward means to exclude grace, than the greatest measure of honesty that is seen therein. For is it not the grace of this calling to rest in itself for good success, without invocation of God's assistance, or reference to his blessing? Is not our pursuit hereof a privilege to exempt from holy duties? We must live, and therefore we cannot be bookish. We have no leisure to the Church, etc. Nay, is it not a price, proposed to encourage diligence in these worldly businesses, even licence to profane the Sabbaths, to despise the word? etc. And what if men keep touch and day in payments and contracts? What if a little eye-service be used in the outside of their wares? Is it for conscience to God, to whom they desire to approve the truth of their hearts; or only a care for the maintenance of trading, and mutual commerce, which without this outward equity must needs be abolished? Who will trust, or shall be trusted, if word be not kept? But is it kept any further, then may clear from touch of man's law? Is promise kept here to our hindrance, so we may wind out by the arm of flesh? Is the substance of our wares any thing less than answerable to the show? Is not God robbed of his glory, while we sacrifice to our labour and wit? and Is not this great Babel, which I have built for the honour of my name? etc.  
Surely as these outward things are common to all, so no man knoweth love or hatred, either by prosperity or adversity. 
Eccl. 9 1.  Well may a good man (by right usage) make these good unto him; but these of themselves may well make him worse: otherwise they have no power inwardly to better him: Only it belongeth unto God (through the ministery of his word) to convert the soul, as tendering (to this end) unto us, not 
Psal. 19  corruptible things, as silver and gold, which make outwardly happy in this life; but the precious blood of Christ, as a 
1. Pet. 1. 18.  Lamb undefiled and without spot, whereby we are cleansed from all our sins, and redeemed from our vain conversation, 
1. joh. 1. 8.  received by the tradition of the fathers.  
But hearken, I pray you, unto a further plea of the hypocrite: 
8. Profession. Practice. Matth. 7.  Have we not heard thee teaching in our streets? Nay, Have we not taught in thy name? Have we not 
Luk. 8. Mark. 6. 25.  received the word with joy, and done many things accordingly? Can the best do more? Do not we in many things offend all? Is not this a sufficient evidence of an effectual conversion?  
Surely where the grace of God, which bringeth salvation 
Tit. 2. 11.  to all men, hath appeared effectually, there it teacheth us, not only to eschew all evil, in thought, word, and deed; but 
Matth. 5.  on the contrary, to prosecute all good, both 1. inwardly in the 
Act. 15. 19  heart and mind, as being purified by faith, whereby with constant purpose we cleave unto God, and also 2. outwardly 
Act. 1●. 23.  in the word and conversation: jam. 3. 1. Ephes. 1. Rom. 12. 1. 1. Cor. 6. yea generally and universally, having respect to all God's Commandments: Psal. 119. 7. 8. and constantly also continuing and abounding, yea increasing in grace, and finishing our course, that no man take away our Crown: Reu. 3. 1. Cor. 15. 58. Ephes. 3. Col. 1. 2. Pet. 1. 8. 9 2. Tim. 4. 3. Phil. 13.  
And therefore seeing the word of God must be a savour of death unto death unto some who are to be renounced, and 
2. Cor. 2. 14. john 15. Psal. 119. Ezech. 33. 30. 31. Heb. 4. 2.  made inexcusable thereby; hence is it, that though they receive it 1. with joy, as being ravished with the sweetness thereof; yet being not mixed with faith, it becomes unprofitable, and so the joy of the hypocrite lasteth but a moment. And so it cometh also to pass, that for carnal respects, as vainglory, credit, satisfaction of others, whom they desire to be like, the hypocrite also may do many things according to the letter of the word, though not answerable to the power thereof; not from the purpose of his heart, renewed by the holy Ghost; but executing therein the lust of his heart, as spiritual pride, hypocrisy, etc. Neither shall he be able to continue in any substance of well-doing, seeing howsoever for his credit and profit he must sometimes show religious, yet by reason of difference of company, change of times and occasions, he must even for the same ends of credit and profit, cast off his viso of holiness, and so appear in his true likeness, to the satisfying of such to whom nothing but gross and desperate wickedness will give any contentment. Nay doth not this necessity lie upon the hypocrite, that howsoever for a time he must gloze and fawn upon the truth, while it is his packhorse to further him to promotion, riches, etc. yet when by plunging himself into worldly courses, he must necessarily cross in his outward actions the power of that truth, must he not now for his credit abase and vilify that truth which before he so magnified? as being either too severe and precise, because he cannot reach it: or being foolishness and madness; and therefore he is 
1. Cor. 1. 21.  now more wise, more sober, then to be guided by it: you must pardon his former folly and giddiness: he will do no more so; he will be more wise, moderate, etc. This is the issue of an hypocrites supposed conversion, answerable even unto the measure thereof; which being not rooted in the heart, nor aiming at God's glory, no marvel if the glory of an hypocrite prove his confusion. And is he not justly deceived in this fancy of regeneration? Is he not hereby excluded from the power of conversion, because he resteth in the shadow thereof?  
But to admit a true conversion: Is the combat now at an end? or not rather now begun? Is there any place here for idleness, security, remissness in our calling? Surely though the foundation standeth sure in respect of God, who knoweth 
2. Tim. 2 19  who are his; yet it lieth much in us, either to make sure 
2. Pet. 1. 10.  and beautify the building, by being watchful and diligent in well-doing; or else by our negligence and security to deface 
2. Phil. 12. Psal. 51. Psal. 73. Malach. 3.  and interrupt the same, yea many times, to our sense and feeling, even utterly to overthrow the same. For proof hereof, peruse this treatise ensuing: let it be, in God's fear, a touchstone unto thee, to make trial of a sound conversion: and take it as a preservative, to keep thee in the power of godliness, that so thou mayst not leave thy first love. If by pride or security thou hast been left to thyself, and 
Revel. 2.  so hast left thy former measure, view thyself diligently in this present glass, and use it as a means for thy recovery and perseverance. Expect not what may be said, seeing my health and study affords only brevity: neither misconstrue what may be well digested, lest thou be perverted by a stumbling block. Though many are called, yet but few are chosen: and therefore if few digest this pill: let them not condemn 
Matth. 22. 14.  the physic, but their own ill-disposed hearts. Those that can get meat out of the eater, and sweetness out of the strong, let them praise the glorious Lord, who bringeth light 
2. Cor. 4. 6. 7.  out of darkness; and not cease praying unto our gracious Father, that he would turn our darkness into light, and 
joh. 12.  enable us to work while yet we have the light: that so we may approve ourselves the children of the light, and be prepared to that light which shall never be changed into darkness. Even so be it. Come Lord jesus: Come quickly. (⸪)  
In whom I rest thine unfeignedly, THOMAS COOPER.   

DOCTRINES AND OBSERVAtions opened herein, are,  

1 That the best have their infirmities.  
2 The least evil in the Saints causeth the Lord to have a controversy with them.  
3 Sin not to be smothered, but plainly reproved.  
4 The godly must persevere in grace, and grow to perfection.  
5 Every true convert hath a first love: where, of the means and marks thereof.  
6 The Convert may leave his first love: where, of the means whereby it is cooled.  
7 First love may seem to be lost, when it is not, where divers false imputations are removed.  
8 The leaving of first love, with the true marks and symptoms thereof.  
9 First love how to be recovered, and regained again, etc.  
10 How far the Saints may recover their first love.  
11 The Saints cannot finally nor wholly lose their first love: but shall in some measure recover it.    

THE CONVERTS FIRST LOVE.  REVELAT. 2. 4. Nevertheless I have somewhat against thee: because thou hast left thy first love. 
Our blessed Saviour, having by the ministery of his Apostles planted divers Churches in Asia: directeth his servant john the Evangelist, to write unto each of them, for their further strengthening in the faith. And, because 
Occasion and coherence.  the Church of Ephesus, was both famous for the outward glory, and inward graces thereof, as also in a sort the peculiar charge of the Apostle john, therefore doth he first 
Verse 1.  send greeting to that Church; giving very just and true testimony unto her of the great graces of God bestowed upon her, and her profitable use of them, in the second and third verses. And that she might not be overcome of spiritual pride, to which in regard of such excellent graces she might be subject; yea, was so tainted therewith, as that it wrought in her some security, and thereupon remissness: he therefore gives her notice of this her decay and cooling in the fourth verse: telling her that He had somewhat against her, because she had left her first love; both, therein expressing the greatness of her fall, by the excellency of the thing wherein she failed, namely, her first love; as also, aggravating this her fall, by the just esteem thereof in the judgement of her Saviour Christ: namely, that it gave occasion for him, that was her advocate, now to come against her, and to have a controversy with her, as an enemy; and 
Ose 4. 1. Lament. 2.  thereby giving her to conceive in what a fearful case she stood, having him now to be against her; who if he were 
Rom. 8. 31.  on her side, she need not fear who were against her; who being against her, all other things, though with her, must necessarily serve to her further condemnation.  
So that these words, do contain a description of some 
sum and sense.  declination in this Church of Ephesus, with some arguments, to lay this her estate more closely to her heart, that so she might by repentance recover herself again.  
Wherein first, that this Church of Ephesus, though otherwise endowed with excellent graces, and having so prospered in the holy use of them, that she receives a testimony from the truth himself, of such great faithfulness, as to have endured patiently, and not fainted; is yet notwithstanding, charged by the same Lord jesus, to be defective, and to have some failings and imperfections in her, we may learn here this lesson. That as the best Church, so the best Christian hath, and may have some infirmities 
1. Doctrine. The best have their infirmities.  and corruptions; as appeareth by these places: 1. joh. 1. 9 james 3. 2. Chron. 8. 36. and by the examples of the best: David, 2. Sam. 12. commits murder and adultery; Peter denies his master, Matth. 27. Moses did not give glory to God in believing his word; Noah was drunken, Solomon idolatrous, etc. Numb. 20. Gen. 38. Gen. 9 Thus have the saints of God been subject to infirmities, and that not before their conversion only, but even after also; as the Apostle Paul in the name of all the rest, acknowledgeth for himself in the seventh to the Romans 19, 20, 21, 22.  
And surely, seeing the Lord jesus hath satisfied the 
Ephes. 2. Col. 2. Rom. 5. 1. john 1. 8. Ephes. 5. 23.  wrath of his father for us, in fulfilling the law, and undergoing the penalty thereof: and so continues daily our intercessor and surety to answer unto the justice of God for our offences, and to obtain pardon for them: so that there is no necessity that we should be freed quite from sin, and so perfect, as to fulfil the law of God, seeing the Lord jesus hath performed this already, and therefore for us to undertake the same, were to intrude into Christ's office, and so to rob him of his glory. Therefore that some infirmities 
Rom. 6. 12. Rom. 8. 1.  and corruptions do remain in us, seeing now the guilt and punishment, yea the dominion and rage of sin is taken away by Christ. It is very convenient and profitable, and that first:  
1. That Gods free mercy, may be daily advanced in 
Reasons. Why infirmities remain in the Saints. Ephes. 5. 1. joh. 1. 8. Rom. 4.  the pardoning of sin, Psalm. 51. 12, 13.  
2. That the merit of Christ jesus, may be glorified, in satisfying for sin, john 9  
3. That our salvation may be better assured unto us, in the daily experience of God's love, in the forgiveness 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 sin, Ephes. 6. 11, 12, 13. 1. Pet. 4.  
5. That the power of God may be perfected in weakness, 2. Corinth. 12. 8, 9 2. Cor. 4. 7, 8.  
6. And the Lord only might have the glory of his works in us, Rom. 4. 2. Cor. 12.  
7. That we may be daily humbled in the sense of our infirmities, and so preventing pride and security, we may forget that which is behind, and hasten to that which is before, Phil. 3. 13.  
8. That we might be more compassionate towards our brethren, as being subject to like temptations with them, Galath. 6. 1. Genes. 38. judah.  
9 That the wicked may hereby take offence, who seeing the infirmities of the Saints; and from thence, their chastisements: take hence occasion, to condemn the generation of the just, and to ripen their sin by adding affliction to affliction, Zach. 1. Psal. 73. etc.  
That God's children might daily renounce their own righteousness, and fly unto Christ, living the life of faith, and contenting themselves with the sufficiency of God's grace: 2. Cor. 12. Abac. 2.  
And seeing, that as long as they live, they shall be subject to infirmities: therefore also hereby are they weaned from the love of this life, and the pleasures thereof, which are no better than fuel to their sin.  
And also, provoked to hunger and sigh after their dissolution, that so they may be delivered from this body of sin: Rom. 7. 24.  
And this serveth first for reproof, and that first of the 
Uses. 1. Of reproof: 1. of the Papist.  Papist, that boasteth of merit and perfect obedience, not acknowledging that to be sin which is, and counting that good which is evil, robbing thereby Christ of his glory, and himself of the assurance of his salvation.  
2. Of the profane Protestant, that flatters himself in 
2. Profane Protestant.  his sin, with this, That all have their faults, and the best hath some infirmities, and therefore he will live in his sin; he hopes to be saved as well as others: what need we make so much ado?  
3. The ignorant Protestant is here condemned; who 
3. The ignorant Protestant.  though in general he confess that he is a sinner, yet denieth that he hath in particular broken any of the commandments; he is no whore, no thief; deceiving himself by the letter of the law, and in truth thereby denying that he hath any sin at all.  
4. The carnal Protestant is here also convinced, and 
4. The carnal Protestant.  that in many respects:  

1. In that he hates to be reproved; whereby he would be conceived righteous, and without fault.  
2. That he will not strive against his corruptions, because he cannot wholly be rid of them: pleading it to be impossible, and so in vain to be attempted. Whereas it is:   

1. The commandment of God to strive against sin, 
Sin to be striven against, though we can not fully and wholly subdue it in this life.  though it still remain.  
2. By striving we conquer some gross sins, as swearing, whoring, etc. so that we never fall into them again.  
3. We by this spiritual fight do weaken and diminish the force of all sin, and so daily get ground thereof.  
4. We by taming of sin, make it serviceable unto us; by outward corruptions, purging out secret abominations; so that all doth turn to our exceeding good.  
5. And so continuing in this spiritual warfare to the end, we fight the good fight of faith, and finish our course with joy: 1. Tim. 6. 2. Tim. 4.   
5. The weak Protestant is reproved that esteems his 
5. The weak Protestant.  case singular, when he is overtaken with any gross sin.  
Secondly, this serves for instruction, and that many 
2. Use, of instruction.  ways: as,  
1. To teach us to rest wholly on Christ in the matter of 
1. To rest only on Christ.  our salvation, and to esteem all as dung in regard of him; to desire to be found in him, not having our own righteousness, but the righteousness which is of faith: Philip. 3. vers. 8. 9  
2. We may hence learn to be abased and truly humbled; 
2. To be humbled with inward corruptions.  not with our outward afflictions, which may breed worldly sorrow, but with our inward corruptions, which may cause godly sorrow to repentance: 2. Corin. 2. james 4. 8, 9  
3. And seeing the best hath his infirmities, here is a notable means, to teach the proudest to have compassion, to 
3. To be compassionate to others.  put on meekness of spirit, and tenderness of heart; in relieving and raising up his afflicted brother, that so the communion of Saints may be maintained by the unity of the spirit in the bond of peace: Galath. 6.  
4. Here is matter of trial in this state of infirmities, 
4. To try our estate in sanctification by infirmities.  which seems common to all; whether yet we are such as are renewed in Christ, to whom our sin shall not be imputed: namely, If  

1. We hate all sin indifferently with a perfect hatred.  
2. Strive unfeignedly against all sins.  
3. judge ourselves daily for sins particular.  
4. Condemn secret corruptions.  
5. Wholly rely on Christ for pardon for sins.  
6. Hunger after death in regard of sin: Rom. 7.  
7. Endure reproof patiently, and amend.   
Thirdly, this serves for comfort, & that many ways. As,  
1. In that God hath left infirmities in us: therefore have 
3. Use. Of comfort. That we have right in Christ.  we hence assurance of our right in Christ, who came to save sinners, and shall have experience of the power of Christ, in the daily subduing, and mastering of our corruptions. And therefore  
2. Let us not despair in our greatest temptations, seeing 
To prevent despair.  the greater misery the greater mercy. As it is God our father that hath left sin in us, yea in the dearest, to advance his free and constant love: so hath he given his Son to reveal this love unto us by the operation of the Spirit, 
1. joh. 1. 8. Eph. 5. 19 20. 21. Rom. 5. 3. 4. Galat. 4. 6. 7.  shedding it abroad in our hearts, through the daily assurance of the pardon of our sins, and continual enabling to conquer the same: Rom. 5. 2, 3.  
3. To this end let us not think our case singular, seeing 
Not to imagine our case singular.  the best have not been exempted from infirmities, whereby Satan would drive us to despair; but rather the greater our infirmities are, the greater experience may we look for of the mercies of our God, who will lay no more upon us than we shall be able to endure, 1. Cor. 10. 13: but will give an issue with the temptation, that so we may be able to bear it.  
4. Lastly, though we have infirmities; yet let this comfort us, that our God will not let them fester in us, but by 
That infirmities shall not fester in us. job 33. 15. Act. 2. 36, 37, 38  the power of our conscience, or ministery of the word, by some outward chastisement, etc. we shall know our iniquity; that so we may perform seasonable repentance: and this is the next observation that followeth in the text, out of the practice of our Saviour with his Church; who doth not flatter her in her sin, by concealing the same, (as a false Prophet would have winked at it, and only stood upon commendation, yea happily ascribe that which was not true) but deals faithfully with her. As he commends her for her good parts: so he reproves her for that evil of her decay.  
And this teacheth us, that 
2. Doctrine. Sin to be reproved. Leuit. 19 17.   
We must reprove our brother plainly for his sin: so do we testify, and approve;  
1. The faithfulness of our calling and duty unto God, 
Reasons.  in delivering the whole counsel of God, as well reproof for sin, as praise for well doing. 2. Tim. 3. 16. 2. Tim. 4. 2.  
2. Our love to our brother, both in preventing Gods judgements by our reproofs, or else sanctifying them unto a sinner. At least we justify God, and make the sinner without excuse: Ezech. 33. and save our own souls. As also hereby we provoke him to repentance, and so by renewed repentance to perfection: Leuit. 19 17.  
And this 1. condemneth the flatterer, that either will see 
Use. 1. Of reproof to the flattering teacher.  no evil in his brother, but is still beating upon the good that is in him, puffing him up, with conceit thereof; or if he see any evil, will not reprove him plainly, but either excuse it or diminish it, or daub it up, hardening him in his sin, etc. Ezech. 13.  
2. They are here reproved, that justify the wicked and condemn the righteous: Esay 5. 21. whereas our Saviour 
2. Of the perverse and malicious that calls darkness light, and light darkness. 3. Of the respecter of persons.  justifies the good, and condemns the evil.  
3. As also, they that stumble at straws, and make molehills mountains; omitting the sins of great ones, or the great sins of their brethren: for favour and affection, but enforcing to the utmost every light escape in the godly, or their enemies, putting more thereto, yea, taking occasion thereby to disgrace their profession, etc.  
Whereas our Saviour Christ, here spares not the greatest and most famous Church, and whatsoever is amiss in her, lets her know plainly of it.  
The people also are here condemned, that hate those, that 
2. Of the people. 2. Tim. 4. Galat. 4.  reprove them, and rather heap unto themselves such teachers as will flatter them in their sin, then entertain those that deal faithfully in reproving: Amos 5. 11. Micah. 2.  
Secondly, here is instruction, 1. to praise God for faithful 
2. Use of instruction. Hos. 6. 5. Esay 58. 1. john 16. ●.  teaching, when God cuts down by his Prophets, and convinceth the world of sin. 2. And also to mourn where the church is pestered with flatterers, that cry all is well, Peace peace; all the congregation is holy: jer. 6. Numb. 16. jerem. 28. Ezech. 34. 13. 14.  
We learn here by our saviour's example how to reprove for sin: namely,  
1. Plainly: Thou art the man, 2. Sam. 12. 
Sin how to be reproved.   
2. Particularly: Letting him see his particular sin.  
3. Powerfully: To humble him for his sin, by denouncing the wrath of God against the same. I have somewhat against thee: that is, I have a controversy with thee, I am angry, I will be avenged of thee for it.  
4. Constantly and seasonably, not letting him lie in it, taking the fit time, etc. as Abigail did, 1. Sam. 25.  
5. Impartially and sincerely, not sparing the greatest nor dearest unto us; no not the house of judah, Esay 58. 1. 
Amos 7. 8. 1. Sam. 12. 1. Sam. 2. 3.  no not the most excellent Church; not David, though a King; not our children, not any.  
Lastly, here is great comfort, that being reproved for sin, we are judged in this life; and so by the grace of God 
3. Use, of comfort.  being brought to repentance, we shall not be judged in the life to come: 1. Cor. 11. 31. 32.  
Thirdly, in that the holy Ghost testifieth here that Christ doth come against his Church for this sin: here we learn, 
Doctrine. 3. The least sin in the Saints is sufficient to make the Lord to come against them as an enemy.  That though God loveth always the person of his children; yet he is displeased with their sin: he will come against them for it, and chastise them for the same: Psal. 89. 2. Sam. 8. etc. Ezech. 18. And that because he is,  
1. Righteous, and hateth iniquity, Psal. 5. 4. and therefore will not endure it in his own.  
2. He is merciful, and therefore will not suffer sin to dwell in his children: but by his corrections will cleanse them: Esay 1. 25. Esay 27. jerem. 19 Psal. 89.  
3. The sins of his children do more grieve him, and indeed are more grievous: first, because  
4. They have more grace to resist. Secondly, do give more offence to the weak. Thirdly, open the mouth of the wicked more to blaspheme God and his truth.  
5. That the wicked may have their vengeance hereby sealed up, in that the Lord spareth not his own children: Prou. 11. 32.  
6. That his children might not be condemned finally.  
7. That he might wean them from the world, and provoke them to draw near unto him in prayer, and so have further experience of his love in the issues thereof.  
8. Their sin is not theirs, but proceeds from Satan and the old man, which he therefore removeth by his chastisements, 
Rom. 7.  that so he might manifest and confirm his love more and more to their persons in fitting them to glory.  
And this serveth  
1. To condemn the wicked that flatter themselves in 
Uses. 1. Of conviction to those that by reason of prosperity flatter themselves in integrity.  their righteousness, because they prosper, and are not plagued like others, nor afflicted as the sinners, seeing they are fatted up hereby to the day of slaughter, and the elect by afflictions prepared to happiness: jerem. 12. 3. Act. 14. 23, 24. job 21. Psal. 17 14.  
2. To reprove the sinners that provoke the Lord by their sin to become their enemy, and then being afflicted, 
2. Those that are impatient under the rod deserving the same.  complain of wrong, and condemn the love and faithfulness of God, as if in chastising them he hated them, seeing of very love and faithfulness he doth correct them: Psal. 119. Psal. 73. job 6. 9  
3. To reprove the world that judge of men by these 
3. Those that judge peremptorily the estates of men by outward things. Use 2. Instruction how to keep God our friend 2. To be patient under the rod. 3. To try our estate by the use of the cross.  outward things, seeing all things are alike unto all men: Eccl. 9 1.  
Secondly, here is instruction: 1. To teach us how to keep God to be our friend: namely, by keeping ourselves from sin, or else by renewed repentance, daily renouncing, and reforming the sin.  
2. To bear patiently the hand of God, seeing we have deserved hell; and this affliction which is but for a moment, will procure unto us an inestimable weight of glory: 2. Cor. 5. 16.  
3. To try our estate under the rod, namely, if we feel the Lord to be angry, and so fear and depart from evil: Prou. 14.  
And thus doth the holy Ghost amplify the sin of this Church, by signifying that the Lord is angry with her for the same.  
1. But let us consider what this sin is, namely, That she hath left her first love, a sin of omission, she hath failed in that zeal, etc.  
Quest. But how may she be said to have left her first 
How the saints though leaving their first love, yet may be justified that they faint not.  love, seeing she hath formerly the testimony that she endured patiently, and did not faint?  
Answ. She might fail in the measure of her love, though not in the substance and truth thereof.  
2. She might fail in the outward action, though not in the inward purpose.  
3. She might not be so zealous as she was, and yet have so much zeal as not to give over finally; for a time she might be cooled, but not quenched in her zeal, etc.  
Whence we learn, that though the Lord accept the purpose of the heart, and will not quench the smoking 
Doctrine 4.  flax; yet would he have us grow in grace, and follow hard after the mark; we must abound in grace, and be 
The elect must go forward and persevere in grace.  plentiful in good works; we must thrive in well doing, expressing outwardly when we 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. job. 17. 9 1. Thes. 5. persevering with all patience and constancy unto the end, Ephes. 6. 13.  
And that, because the Lord hath commanded, 1. That 
Reasons.  we should be holy, as he is holy, 1. Pet. 1. 13. 14. etc.  
2. Hereby we make sure our election, and attain to the certain knowledge thereof, 2. Pet. 1. 10. joh. 7.  
3. Hereby we make us meet for that glorious inheritance, 1. Col. 11. 12.  
4. Hereby we provoke others to glorify God, Matth. 5. 16, 17.  
5. We daunt and confound the enemies of the Gospel, 1. Pet. 2.  
6. And adorn and beautify our glorious profession, 1. Phil. 27.  
And this serveth,  
To condemn, 1. all those that flatter their hearts 
Uses. 1. Of reproof to those that deceive themselves with good intents and motions. Of such as go backward. 3. As fear to to be noted of singularity.  with good intents, when they are utterly void of good fruits, Prou. 3. Esa. 29.  
2. As also those, that upon presumption that they are better than others, cease to better themselves, and so standing at a stay in religion, go backward therein, 1. Cor. 4. Revel. 3.  
3 And those likewise, that fear to abound in holiness, zeal, etc. lest they be accounted singular noted men, precise, vainglorious, etc.  
4. And these especially, that have not only slacked their zeal in religion, but do justify this decay, as being 
4. Such as justify decay.  now more wise, sober, etc. in their profession, whereas before they were fiery, rash, indiscreet, etc.  
Secondly, here is instruction, and that first, we must labour 
Use 2. Of instruction, how to increase. Means of apostasy. 1. Corrupt judgement.  to increase and grow constant in godliness, and that by these means:  
1. By avoiding the means of Apostasy, which are,  
1. Corruption of judgement, and that  
1. We may be too holy:  
2. That less will serve the turn, because many do less, and we hope are saved, Acts 14.  
3. That God's mercy doth more abound in our failings, Rom. 6. 1.  
4. That we need not to be so perfect, seeing Christ hath finished all for us: seeing Christ hath therefore perfected all things that we might grow to perfection, Hebr. 12. 1, 2. john 15.  
2. Corrupt practise: 
2. Corrupt practise.   

1. When either we live by examples of the greatest:  
2. By the letter of the word of God, Matth. 5.  
3. Or by the stream of the time:  
4. Or only by the laws of men:  
5. Or follow the most in religion:  
6. Or grow spiritually proud of our well doing:  
7. Or grow secure and dead in the performance of holy duties, performing them for custom, worldly, hypocritically, etc.  
8. Or grow inconstant in holy duties; intermitting the set times, of prayers, hearing the word, etc.  
9 Or grow negligent in converting others.  
10. Or admit of humane inventions, with the worship of God.  
11. Or prove unthankful unto God for his particular mercies, 1. Rom.  
12. Or fall into gross sins, and lie in them without repentance: Psal. 51.  
13. Or judge uncharitably of our brethren, withdrawing our compassions from them.   
Secondly, practise we these means to make us abound in 
Means whereby we may attain constancy in well-doing.  good works, and grow constant therein.  
1. Remember we the continual service of the Saints in heaven, they incessantly glorify God, and also continually: 1. Thess 4. Revel. 4.  
2. Consider we the power of jesus Christ still remains to cover our imperfections, and to strengthen us to perfection: Heb. 12. 1. 2.  
3. Know we that the Comforter doth abide with us, to lead us into all truth: and so forward in all holiness: joh. 15. 16.  
4. Consider we that the righteous can scarcely be saved, 1. Pet. 4. 15. & what pains the best have taken toward heaven. 
1. Peter 4. 15.   
5. Remember we that jesus Christ hath taken away all the rigour of well-doing, and yet enables us by his spirit, to perfection, accepting our weakest endeavours, so they be sound, and enabling of us to fulfil all his righteousness in due season.  
6. Retain we soundness of judgement, concerning the power of godliness.  
7. Do we all things from the ground of the heart, as in the sight of God: 1. Thess. 1.  
8. Cleave we still to the power of the word, and strive we to increase in knowledge: 1. Phil. 1. Coll.  
9 Practise we constantly the duties of piety and charity.  
10. Watch we daily over our hearts, in a true searching and examining the same. Psal. 4. 5, 6.  
11. See that we renew our repentance, as often as we sin.  
12. Labour we the conversion of our brethren, and judge we charitably of them.  
13. Walk we always in fear of ourselves, and suspect we all our works yea then most, when we enjoy greatest graces: Prou. 28. 13.  
14. Remember we our ends, and uncertainty of our life, and the account we must make: 2. Cor. 5. 10. 11.  
15. And resign we ourselves daily into the hands of our God, resting on his providence: 1. Pet. 5. Matth. 6.  
16. Entertain we cheerfully the motions of the spirit, and put them in practice diligently: Ephes. 4.  
Thus shall we grow constant in well-doing, and persevere unto the end. And,  
3. For our comfort learn we, that our God, that commands perseverance, gives grace to the same, and therefore we shall continue, and not finally decay: we shall leave our first love, but not lose it altogether: 1. Philip. 6. john 13. Luke 22. 33.  
Wherein note, That every convert hath a first love, that 
Doct. 5. Every true convert hath a first love. Rom. 5. 3.  is, when God hath revealed his love unto 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 love God again, then is it enlarged with joy unspeakable and glorious, 1. Pet. 17. for so great salvation: then doth it strive to express it thankfulness unto God, for so great mercy: then is love as strong as death, much water cannot quench it: Cant. 8.  
And this is called, his first love: and it is discerned by these marks:  
1. By his renouncing of all, in comparison of it, and parting 
First love discerned by marks. Matth. 13. joh. 6. Coloss. 3. 1.  with the dearest for the enjoying of it: so did the Apostles forsake all in act: so must we forsake all in affection and in act too, so far as it may hinder our enjoying of Christ: Zacheus, Luke 19 6. 7.  
2. When we endure any affliction for the Words sake, 1. Thess. 1. 9 10, and that with great joy in the holy Ghost: Heb. 10. Ephes. 1.  
3. When we reverence highly the Ministers of the Gospel, Galath. 3 4. thinking nothing too dear for them. Act. 16.  
4 When we clear our conscience of all sin, by which our sweet fellowship with Christ may be hindered: so Zacheus, Luke 19, not being ashamed to confess our particular sins, and renouncing them unfeignedly.  
5 When for Christ's sake we love his poor members, and 
1. Tim. 1. 15 16. 17.  impart of our worldly goods bountifully to their relief, Luke 19 Zacheus, 1. joh. 2. joh. 13. Psal. 16. 2.  
6. When we continue in the powerful means of the divine worship: Act. 2.  
7. When we consult not with flesh and blood, nor communicate with it, but do utterly renounce the same in regard of heaven, Act. 9 Gal. 2. Matth. 8 etc.  
8. And being ravished with the sweetness of the love of Christ, we enlarge ourselves to declare the same to our brethren, labouring to bring them to Christ, by plucking them out of the fire: Ioh 1. 18. Jude 22. 
Luke 22. 33.   
This is our first love, these are the marks thereof, and by the same it is graciously preserved, and increased.  
1. Whereby all those sudden flashes, and feigned and inconstant affections of hypocrites are rejected: Hebrews 
Use. To condemn flashes & tastes.  6. 4. and,  
2. We put to the trial, for the soundness of our conversion, if we have found such a love in our hearts: by 
To try our conversion.  such evident marks.  
3. The world is here condemned, that boasts of the favour of God, when it hath no argument of it conversion by this love: nay, esteemeth it a wonder, and madness to be 
To reprove the world's deceit.  converted.  
4. And the saints are comforted, that seeing their love unto God dependeth on his love unchangeable to them: 
To comfort the Saints.  1. joh. 4. 1. Therefore as his is unchangeable, joh. 13. 1. so shall theirs be; well they may leave it, but they shall never lose it. And yet it is a great affliction that they leave their love: although of a certainty,  
The Saints may leave their first love; so did David, Peter, Solomon, etc. Psal. 51. Galat. 2. 1. King. 11. And the reasons 
Doct. 6. The Elect may leave their first love.  are,  
Because as the fire is slacked by two means, either by withdrawing fuel from it, or putting water, or ashes thereto:  
So there are two means, whereby the love of the Saints 
And by what means.  doth decay in them.  
Either when they fail in such means as do nourish the same: or,  
Do add such, as may corrupt, and cool, namely, when 
Means of leaving first love.  either they,  

1. Neglect the powerful ministery of the word, etc. 
1. Withdrawing that should nourish it.  1. Thes. 5. 19 20.  
2. The constant practice of private, and public prayer.  
3. Or the fellowship of the Saints, Heb. 10.  
4. Or the motions of the spirit:  
5. Or neglect to examine their hearts daily.  
6. Or fail in daily repentance, or,  
7. Neglect to convert others:   
Or else do add that which may corrupt:  

1. As spiritual pride of God's graces.  
2. Carnal policy, subjecting religion to the same. 
2. Adding, what may cool and quench it.   
3. Prosperity, and setting their hearts thereon through covetousness: Psalm. 119. Luke 18. 1. Tim. 6.  
4. Abuse of Christian liberty, in the enjoying of pleasures, etc. 1. Cor. 10. 1. Cor. 8. and use of things indifferent.   
Concerning spiritual pride, as Converts are subject hereto, 
1. Spiritual pride, an occasion to leave our first love, and how.  in regard,  
1. That now not being as others, yea, as themselves were, yea, being in some measure made partakers of the divine nature, and advanced to the hope of so glorious an inheritance; may they not hereby be enticed to justify themselves, 
2. Pet. 1. 3.  and despise their brethren; to condemn, where they should endeavour to convert? etc. Esay 5. 6.  
2. Even their desire to keep themselves in this estate, may be an occasion to Satan to breed spiritual pride in them. As namely, that being now plucked out of the common condemnation, and separated from the world and wicked ones, by their effectual calling; may not the Saints upon pretence to keep themselves unspotted and undefiled, grow to singularity, and so to separation, which are very dangerous branches of spiritual pride?  
3. The execution also of their callings is subject to much spiritual pride.  
Either they may neglect altogether their civil callings as too base, and derogatory from the providence of God, and their Christian liberty, which is a fruit of spiritual pride, seeing the Lord hath imposed these callings to humble them. Or else they may so carry themselves in their 
Ecccl. 1. 9  Christian callings, as by their morosity, discontent, etc. they shall not obscurely discover much spiritual pride.  
4. The special providence of the Almighty, in leading them to perfection, may also through the subtlety of Satan be an occasion of much spiritual pride. And that,  
1. Either in regard of such chastisements which the Lord exerciseth their nature to cleanse the same, in the impatient bearing whereof, pride is discovered.  
2. Or else the prosperity of the wicked, may be an occasion of spiritual pride, as being provoked by Satan to fret and repine thereat: Psal. 37. 1. jerem. 12. job 1.  
3. Either they may be puffed up with those wonderful deliverances, which the Lord in his mercy bestoweth on them in their conduction to glory: 2. Cor. 1. verses 9, 10. 2. Cor. 12. 7.  
4. Or else they may rejoice at the destruction of their enemies, and so be tainted with spiritual pride: job 31.  
5. Either they may be hasty, in expecting the reward, and so for want of patience, discover spiritual pride: Heb. 10.  
6. Or else desire death, in regard of their continual troubles, and so discover their pride, in not waiting the Lords leisure: job 3. jonas 4.  
7. Either they may be crossed in their expectations, and so preferring their credits before God's glory, bewray their pride: jonas 4. 1. 2.  
8. Or else, beyond their hope and expectation, they may be endued with extraordinary graces, and so are subject to be exalted above measure: 2. Cor. 12 7. 8.  
Thus may the Saints be subject to spiritual pride, and so thereby give occasion of the loss of their first love:  

1. The Lord resisting the proud, and bringing low the mountains; emptying the high minded, and giving grace to the humble: 1. Pet 5. 5.  
2. Their pride making them seem uncharitable, and so not using their talents, they are for a time taken away. 
Matth. 25.   
3. The spirit hereby being grieved, ceaseth to work in 
Ephes. 4. 30.  them, nay happily leaves them to grievous buffet.   
Touching policy by it, I mean, that wisdom which 
●. Policy, a means o● cooling our first love.  civil government discovereth in managing it affairs, for the adorning and preserving thereof. This, howsoever it may be an handmaid to religion, yet carrieth some sway in the manner thereof: as,  

1. In ordering the time, and place, and outward decency 
Policy, how a friend to religion.  for the divine worship.  
2. In compelling the outward man, to the outward form and means of religion.  
3. As also, in executing the holy censures of the Church, upon the refractory and obstinate.  
4. And in protecting the innocency and uprightness of the Saints, from the rage and wrongs of the wicked: and,  
5. Punishing the enemies of the Church.   
Yet may it also prove an enemy to sincerity, and so be an occasion (if we be guided thereby) to leave our first love, and that in these respects: As,  
First, when it undertakes to judge and authorize the rule 
How an enemy, and ●o a means fleaving out first love.  of religion: namely the word of God.  
2. When it adjoins to the same, the inventions of man, making it equal with the word of truth.  
3. When it stands more upon the form then the power of godliness.  
4. When it excludes the substance of religion for the outward complement thereof.  
5. When it becomes a means to justify the wicked, 
The practise of popery, in maintaining their religion.  and condemn the righteous: Esay 5. Matth. 27.  
6. When it presumes to limit sincerity to times, persons: and,  
7. When it insulteth and lords it over the conscience, by inquisition into the secrets of the heart, and violent forcing the same, contrary to the tenderness, and true information thereof.  
Thus may Policy be an enemy to religion, and so a means of the leaving of our first love.  
And so may also Prosperity:  
1. If either having much, we set our hearts upon it: 
Prosperity an occasion to cool our first love, and how.  Psal. 62. 10. and so are withdrawn to execute the lusts of our hearts:  
2. Or measure our estate in grace by our prosperity.  
3. Or, are not willing to be abased, as we do abound.  
4. Or grow secure, and uncharitable hereby, either despising our poor brethren, or insulting over them: 1. Pet. 5. much less being enlarged in compassion of their affliction, or open handed to relieve them: or promise constancy of this ticklish estate unto ourselves. 
Psal. 30. 6.   
5. And so also by abuse of our Christian liberty we may leave our first love; as hereafter shall more fully be declared.  
Thus may we leave our first love; by these means may 
And so our abuse of Christian liberty.  our zeal be cooled and abated.  
And this serveth,  
1. For our trial whether ever we had any first love, or 
Uses. 1. Of trial.  no: namely, if we shall find that by these means we have been cooled therein.  
2. And so for our comfort and sound direction, that if 
2. Of comfort.  we ever had this first love, we shall recover it again: and,  
3. That we may know how to recover it, by using aright 
3. Of instruction to recover.  such means, as being abused, have been the occasion of this decay: the manner whereof is laid down hereafter.  
And this serveth further,  
1. For reproof of our times, who may be justly charged 
4. Of reproof.  to have left our first love, by trying ourselves by the former means, whereby this first love is slaked.  
2. And for our further instruction herein:  
1. Know we, that we may be subject to a false imputation of leaving our first love, in many respects.  
As, 1. when upon the just consideration of the nature of 
The saints may be unjustly charged to have left their first love, and how. Matth. 2●. And that, first in the true discerning and use of our christian liberty, whereby we submit ourselves to lawful authority. 2. In that we are endowed with outward prosperity,  our Christian liberty, as being spiritual, we limit our zeal within the bounds of our callings: so giving unto God the things that are his, that we deny not also unto Caesar that which is his. This moderation, howsoever with the Anabaptists it be traduced as lukewarmness, and temporising with the world, to avoid affliction: yet indeed it is an holy rectifying and ordering of our zeal by humility and wisdom, that so it may hold out, and be perfected through patience, and that from the commandment of the Lord our God: Rom. 13.  
2. We may be falsely charged to have left our first love, when we are outwardly increased with temporal blessings. As if because prosperity is apt to cool, by making us secure, and forgetful of our God: therefore it must needs follow, that wheresoever there is outward abundance, there is inward leanness and barrenness: Psalm 106. 15. Which imputation is hereby proved to be most unjust.  
1. Both because the Saints of God have increased outwardly, and thriven inwardly too; as, Abraham, David, etc.  
2. The virtue of that promise makes hereunto: That if all things (than surely outward blessings) shall work together for the good of the elect, Rom. 8. 29. especially seeing the Lord giveth grace to use these gifts aright.  
1. And seeing godliness hath the promise of this life 
1. Tim. 4. 8. 2  aswell as of a better; and the more the Saints partake of the mercy of God, the more their thankfulness & obedience doth increase; and being knit unto the Lord with more bonds, 
3 4 5 6 1. john 4. 20. Gen. 20. 7 8 9 2. Cor. 1. 7. 8. 10  seeing the more they receive, the more they fear themselves, and so by imparting liberally unto others, do ease themselves of the burden; and approve their love unto God, by their unfeigned love unto his Saints: as hereby they are more deeply interessed in the prayers of the Saints, so is heaven more enlarged to the increase of their love. The Lord hears the prayers of the poor, and enlargeth the hearts of his stewards, to love that God more servantly, that so enables than to comfort others. And so being faithful in a little, they are still increased: until being full of grace and abounding in every good work, they are made meet partakers 
See the daily sacrifice for the right use of prosperity. 3. Spiritual wisdom in avoiding of troubles, an occasion to charge us with loss of first love.  of that glorious inheritance: 1. Coll. 12. Matth. 25. 1. Cor. 15.  
And may not our spiritual wisdom in avoiding of unnecessary troubles, expose us sometimes to this false imputation that we have left our first love?  
1. Yea surely, if either by wise and modest answers we avoid troubles:  
2. Or by concealing of that truth, which we are not bound in conscience to discover, we so escape.  
3. Or by avoiding the rage of our enemies, when our time is not yet come, we are yet freed from troubles by removing from our habitations.  
4. Or by changing our habits and features we so avoid the fury of the adversary: if by any of these, through the blessing of God we escape such troubles, which others, for want of this wisdom, are overtaken with; presently we are charged with want of zeal; we are condemned to be lukewarm, to have left our first love: and, etc.  
5. Especially if we use our goods, as a means to redeem the body from trouble, oh this is censured as unlawful; and so avoiding troubles as by unlawful means, we are challenged of cowardice, want of zeal, corruption, etc.  
An imputation: how unjust and uncharitable it is, may appear by these circumstances:  
1. Because we are not bound to give an account of our faith to every private man, but only to the Magistrate, and 
And cleared from this imputation. Faith how, and to whom to be given account of. 1. To the Magistrate and Minister, and why.  whomsoever hath lawful authority to require it at our hands, as the Minister, and such as have charge over us. And that, because  
Hereby they may have comfort in discharge of their duty, that they have not laboured in vain: or,  
2. May be humbled in our want of profiting and growing in knowledge, and so increase their pains and prayers for us.  
3. They are in God's stead, and in refusing to give an account unto them, we deny and renounce even God himself.  
4. They may be provoked hereby, to perseverance and maintenance of the truth.  
5. Though they must not be Lords over the conscience, to make, or alter the truth, yet they are witnesses unto the conscience concerning the truth, yea they are appro●ers and maintainers thereof, to the comfort of the believer and furtherance of his faith. And therefore,  
Though we give not account of our faith either  
1. To the scorner, that hereby will take occasion to insult 
Faith to whom 〈…〉 be given account of.  and blaspheme our God and his sacred truth.  
2. Or to the open enemy, that as he hath no calling to require, so we have warrant to conceal it, as being bound to preserve life, and not to cast pearls to swine.  
3. Or to the ignorant, that desireth not information thereby, lest we beat the air, and run before we are called, expose our profession o contempt, etc.  
4. Or to the private Christian, otherwise then in a case of necessity on our parts, to remove a false imputation; and on his part, to guide him that is in darkness, and desires our help.  
Yet do we not herein betray our faith: but rather wisely maintain the honour, and preserve the virtue thereof, both in defending the same from the reproaches of the wicked, as also in reserving the use thereof to it fit season and occasion, when our God shall be best glorified, our profession justified, and brethren informed and confirmed thereby. And this is,  
1. When we have an especial calling to witness a good profession, as being inwardly furnished with gifts, and outwardly led forth by the Spirit, to maintain the cause of Christ jesus our Saviour.  
The one of these we shall discern:  
1. By sound knowledge of the cause in particular, which 
How to discern inward sufficiency to make open pro●e●sion of faith in the time of trouble.  we are to make good by whatsoever sufferings, so that our judgements are thoroughly informed, and so our consciences convinced with the truth, do find rest and comfort therein: Ephes. ●. Phil. 1.  
2. By our ardent love unto that truth which we have apprehended, and hearty desire that by any our never so great affliction, it may be glorified in the hearts of the Saints.  
3. By our especial apprehension of God's singular mercy towards us, in accounting us so worthy as to make profession of that truth. 
1. Phil. 27.   
4. Hence we even long and desire to taste of that cup which the profession of that truth may cost us.  
5. Yet so, as that our most ardent desires are subject to contrary buffet of fear of our own inability in our 
john 19  selves: and therefore,  
6. Rather desiring the grace of the Spirit so to conduct us in the combat, that God's cause may be honoured in our constancy therein; then we in any sort magnified thereby, nay that we shall have in respect of the flesh, any good issue out of them, howsoever we have many gracious promises, yea likelihoods for the same.  
7. And therefore simply submitting ourselves to the will of our gracious Father, rather to undergo any the most grievous extremity, than the least disparagement may redound unto his glorious truth.  
8. Finding in ourselves a gracious contentment in our God, arising upon long experience of the deceitfulness of the world, and faithfulness of our gracious Father: and,  
9 So discerning in ourselves a readiness to death, as being prepared thereto by daily mortification, and experience of our sweet society with our blessed God:  
10. As that withal we especially for this end desire life, even to witness a good profession, and give glory unto our God, in avouching and sealing up his eternal truth, with our momentany sufferings. To this end,  
11. Finding in ourselves an ability of faith, relying rather on Gods promise to guide us with his counsel, than our own experience, to wade thorough the affliction.  
Thus may we discern inward sufficiency to make profession of our faith.  
And for outward calling, and leading forth by the Spirit thereunto, there are these marks of it:  
First, in respect of us: as that, 
How to discern an outward calling to make public pro●ession o● faith in troubles.   
1. We have already published and declared that truth, and so now much more (it being called in question) are to justify the same.  
2. Are also provoked by our people, that have depended on us, to make good the same for the establishing of their faith; lest our suppressing, or denial, may shake, and make shipwreck 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 perverse generation, not only privately and indirectly: and when  
2. By the suppressing thereof the glory of our God is necessarily impeached, the power of religion undermined, etc. otherwise in matters  
1. Of difference, which reach not thus far, we may be silent, respecting the peace of the Church, and dealing rather 
Wherein we may be silent.  with our God in prayer for the reformation of such breaches, and by all private and peaceable means, rather enduring an inconvenience or covering an infirmity, then by any public opposition, making a rent and division in the Church of God:  
2. As also, if our persons rather in malice are aimed at, than the truth oppugned, we may avoid the rage, by flying, concealing, etc.  
3. At leastwise, though we be not altogether silent: yet so far we may conceal the truth: 1. As it is not demanded: 2. And may satisfy the honest purpose of the Questioner: 3. Yea, may happily, by stumbling of him, and turning his edge upon another; so thereby divert his malice from ourselves. So did our Saviour put the pharisees and Sadduces together, and thereby escaped. So did he for a time go aside, and walked no more openly, neither 
joh. 7.  committed himself unto them, because his time was not come.  
Nay, may we not shape such an answer to our adversary, not only to conceal part of truth, as Samuel did, 1. Sam 16. but even to give up the wicked to their own counsels, that will not obey the truth; bidding them go up and prosper, as Micha●●h did, 2. King. 22? yea in an holy derision, upbraiding their carnal confidence: Rejoice oh young man, and take thy fill? Eccl. 11. And seeing they will not be reclaimed, and hate to be reform; may not the prudent keep silence in such evil times? 2. Chron. 2. Amos 5. Or so only speak, as to leave the incorrigible to their lusts, ceasing to rebuke a scorner, that we may wisely 
Prou 9  avoid his hatred, and so pronouncing the wrath of God against him, in yielding him up to his own lusts; as that he may bless his soul in this fearful liberty, and we by thi● wisdom may maintain our holy liberty. Oh that we were wise to consider of these things and to whom the arm of the Lord shall reveal them. For the ways of the Lord are righteous, and the just shall walk in them, but 
Ose 14.  the wicked shall fall therein.  
As for the changing of our features and habits for a 
Names and habits when her they may be changed, and how far.  time, to avoid unnecessary trouble herein, I take it, we may thus far be justified. As though  
1. Not to change our names. And that because they are of a divine institution, as well as civil, imposed not only to make distinction of our persons from others, but to be witnesses & pledges of our profession, and both memorial of Gods former mercies towards us, as also evidences 
Name's not to be changed.  of Gods everlasting covenant with us, to be our protector and preserver for ever. 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 denial, or changing, we shall not only not advantage ourselves to the thing we intent: namely, not to be known, seeing by other marks of proportion, or complexion, we may be bewrayed: but being discovered, we shall hereby add unto our affliction, not only being justly exempted out of God's protection, by rejecting the badge thereof, our names, but exposed also the rather to the rage of man, as being tainted hereby with dissimulation, etc.  
Add we hereunto, that not only we have not any precedent 
Abraham's name changed and no warrant, because this was done by God, and the case different.  in the scripture for the like in this case, but also this changing of names is practised by such as, either in their judgements, or lives, or both, deny the Lord that hath bought them, namely, Jesuits, Seminaries, thieves, Cozeners, etc.  
For our feature, so far as that may be altered by changing 
Feature.  the fashion of the hair, beard, etc. this being but civil, and differing according to the divers guise of each nation, so no painting or disfiguring, abhorring to nature, or denied by civility, and religion, be added; I see not but this liberty may be used, in a case of necessity, for the preservation of life: so it stand with our callings, and tend to God's glory.  
The like we may determine concerning change of apparel, 
Apparel may be changed.  as being a civil thing, and therefore both subject to a religious end, the preservation of life with a good conscience, and also subject to change, according to the divers guise of nations, callings, condition, and occasion, of prosperity, or adversity, keeping ourselves within the bounds of our Christian liberty, becoming all unto all; as, to win others, so to preserve ourselves for their good; as 
1. Phil.  most desirous to be with Christ, which is the best of all, and yet ready to follow the Lord in any good occasion, for the preservation of life to benefit the Saints, and make sure our own election: provided that we, 1. keep ourselves within the compass of our religious and civil callings.  
2. That we change not that which is usual to the other 
Deut. 22.  sex.  
3. That we deny not our profession, if this means will not conceal us, being demanded particularly.  
4. That we simply intent, in our preservation, God's glory, for the benefiting of others.  
A fourth occasion of this false imputation that we have 
A fourth occasion, is the use of spiritual wisdom in reproving for sin.  left our first love, is our discretion in reproving for sin, when either we cease to reprove scorners, although our souls do not cease to weep in secret for them, and our contrary conversation is a conviction of them: or reprove privately, & generally, if in public, making difference of persons in regard of their calling and quality of their sin, saving some with fear, and yet raising up others with the spirit of meekness, Gal. 6. 1 etc.  
1. Which imputation how unjust it is, may appear 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 reproving the Church of Corinth, first epistle and 11. chap. and the Church of Galat. 3. chap. but above all, the practise of our Saviour is peerless, in his different reproof of the Scribes and pharisees: Mat. 23. Luk. 11. and of his Disciples, Mat. 8. Mat. 26. 27.  
A fifth occasion of this unjust challenge that we may 
A fifth occasion, is outward and inward afflictions.  lose our first love, is, when the hand of God lying heavily upon us in some outward emptying, because our estate is decayed outwardly, therefore the world concludes a decay within: especially, if we surcease in a measure such duties of charity, wherein, before when our cup overflowed, we abounded, towards others: which by this may appear to be most unrighteous; because it is the purpose of the heart which God respects, which may be no less open to our 
2. Cor. 8. 12. 13.  brother, though our purse be straightened, yea being scanted of this outward devotion, may be more enlarged in spiritual alms to procure mercy for the soul, and contentment in all estates: Act. 3. 6.  
A sixth occasion there is also of this false imputation, 
A sixth occasion▪ 〈◊〉 the honest provision for our families. 1. Tim. 5.  when we rectify our charity by wisdom to ourselves, so distributing to others as that we provide for our own, lest we be worse than infidels, and so loving our neighbour as that we prove not cruel to ourselves; so dividing to others that we prefer the household of faith, Galat. 6. 10. both doing the best good, and, as we may, continue & hold out longest therein. For which, seeing we have the warrant of the holy Ghost, as we ought to avoid all appearance of this evil by moderation, in our procuring and usage of these things: so need we not fear hereby any cooling of our love. Only make we this use of this unjust imputation, as to suspect ourselves in regard of our carnal love, and to try our abiding in the love of God, by such a love unto ourselves, as may provide for the flesh, to the humbling and mortifying of the same, as may further ourselves and others to those durable riches, which are at the right hand of our God for evermore.  
Lastly, we may be falsely charged to have left our first 
A seventh occasion to this unjust challenge that we have lost our first love, is the use of our christian liberty in things indifferent. Act. 10. Rom. 14. 1. Cor. 3. 1. Tim. 4. Tit. 1. 15.  love:  
When increasing in knowledge of our right in jesus Christ, and from him in these outward things we take liberty for the use of some things, (which before we refrained, as being either not informed, or not thoroughly resolved 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 used, seeing to the pure all things are pure. Or else being simply good, are now of conscience to be embraced, and cheerfully practised, that they may further us to the chiefest good. Which how false an imputation it is, seeing the rules of the Word, and practise of the Saints have made good: 1. Cor. 9 Galat. 2. etc. Therefore let us fear the cooling of our love, in the use of this liberty, so that our consciences be persuaded and practise warranted by these rules: namely, first,  
1. That the means of our increase in knowledge be 
The right use of Christian liberty in things indifferent. Phil. 1. 9  the word of truth, not the authority of man.  
2. That we be able to discern between things that differ: not stumbling at evil things, under the pretence of indifferency; nor subjecting things simply good, to the nature of things indifferent, making the necessary worship of God, a matter of indifferency, as the preaching of the Gospel, catechizing, fasting, etc. yea, thrusting out the substance of holiness for the complement thereof. That as we despise not order, so it further true devotion: so we rest not in the outside, and make an idol of bodily service: Rom. 14. 1. Phil. 9 10.  
3. That in this liberty we offend not our Christian brother: neither the Magistrate, by refusing what he lawfully imposeth; nor the weak brother, by not informing him in 
Rom. 13.  the true use of these things; or using what may justly give occasion, either of doubting in faith, or corruption in life: 1. Cor. 8. Rom. 14.  
4. That herein also we not only avoid what may hurt, but in all spiritual wisdom do that which may further to the best good, even the salvation of the soul: 1. Cor. 9  
5. And all this to the only praise of our glorious God, through jesus Christ: 1. Cor. 10. 31.  
Thus may we be falsely charged to have left our first love, and thus may we be established against these false imputations.  
But say, what others fasten upon me, that I fear in my 
8. Whether want of feeling of former comforts may be a just imputation that we have left our-first love.  self. I feel not that joy and inward comfort I sometimes had: these overflowings, and extraordinary sweetness, though I faint after them, and refresh my soul with the meditation thereof, yet I find them not so abound and run over, as in former times: may I not hereby conjecture that I have lost my first love?  
Surely the Lord give thee wisdom herein, that thou dost not wrong thine own heart, and prejudice the wisdom and mercy of thy God.  
Remember that thou livest by faith, and not by sense: 2. Cor. 3. 7. though thou seest no outward means, yet thy 
1  faith will assure thee that God is able and will provide him a sacrifice, Genes. 22. Yea though thou hast no inward feeling 
God's providence discovered herein. job 13. 15. 2  of comfort, yet shalt thou trust in God, even though he kill thee. And this is the victory of thy faith, even to believe above feeling: thus is thy faith perfected, even laying hold on things not seen, when it is deprived of the sense of things past, and present. And may not thy God 
Heb. 11. 1. 3  withdraw these comforts from thee, for the further trial of thy faith, and love unto his Majesty; that though thou want that comfort which heretofore thou hast had, yet still thou canst give glory unto thy God in believing his word, and in large thy love unto his Majesty, even when he seems to have forsaken thee? And canst thou have a better 
Rom. 4. 20. 4  trial of the power and pureness of thy faith, then above hope to believe under hope in the promises of thy God, subjecting thy chiefest good unto the glory of God? and through want of present sense being guided to forget what thou hast enjoyed, lest through spiritual pride thou mightest rest therein, and rob God of his glory, thou dost the rather make haste to that which is before, by the power of thy faith seeing a far off, yea laying fast hold on eternal life by renewing thy strength in jesus Christ? And is 
5  not the Lord herein wonderful, that by withdrawing sense of present joy, he both purgeth us of such evils as may corrupt the same, namely, spiritual pride and security, and also causeth us hereby to lay faster hold on jesus Christ, who only must perfect the work that is begun in us? And 
6  canst thou express thy love in greater measure unto thy God, then to love him then, when he seems to have forsaken thee? then to follow after him when he seems to run from thee? doth not this advance the sincerity of thy love? doth not this exceedingly approve thy conformity to thy Saviour, that as he was contented to be abased in himself, yea to become of no reputation, that thou mayst be accepted; so thou art contented to be emptied, that God may be glorified, thou canst willingly want present comfort, that thy God may have unfeigned worship, 
Rom. 9  when now, not so much for thine own sake, as for his glory, thou dost believe in him, when though he kill thee, 
job 13. 15. 7  yet thou wilt trust in him? And canst thou be a loser where the Lord is such a gainer by thee? canst thou leave thy love when the Lord doth purpose to try the soundness of it; when the Lord provoketh thee to live by faith; when by the power of faith he will thus enable thee to lay hold of eternal life?  
Surely as this is the life of faith to exceed present sense; so this want of present comfort thus conceived, and applied, shall be both a means to enable thee to make better 
Note●.  use of such joy, when the Lord shall again turn his countenance upon thee: and in the mean time minister exceeding comfort unto thy soul, that thou dost constantly believe in, and unfeignedly love the Lord thy God. And therefore doubt not herein of any decay of thy love 
Resolution herein.  unto thy God, because the Lord in his wisdom, for thy trial, withdraws the present pledges of his love from thee. For neither couldst thou endure at all, in thy sense of this want of present comfort, if thy God did not secretly uphold 
8  thee with inward and unspeakable consolations. And in that thou discernest want of joy, it is not so much because thou wantest that which thou hast had, as that by 
9 Note.  faith thou apprehendest that unspeakable joy which thou hast not: which that it doth evacuate and empty thee of sense of present comfort, it is no more marvel, then that the glorious light of the Sun should obscure the light of a candle, or that a drop should not be discerned being cast into the main Ocean.  
Only for thy full satisfaction herein, examine thy heart in this case, by these rules:  
First, that thou hast not given thy God just occasion to withdraw these comforts from thee: either, 
Trial hereof.   
1. By not prising them bighly and invaluably:  
2. Or by not being thoroughly humbled with them: else,  
3. Through beholding of the Sun when it shined thou wast dazzled, and puffed up therewith.  
4. And so didst not employ them to the best use of thy Master, advancing his glory, and to the good of thy brother.  
5. Either thou didst measure the infinite love of thy God by them, and so didst overrate these comforts.  
6. Or else thou didst corrupt them by mingling them with the flesh, and making them serve the lusts thereof.  
7. Either thou conceivedst basely of the means, that conveyed these comforts unto thee, namely, the ministery of the word, dreaming of revelations and extraordinary means.  
8. Or else being overjoyed 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.  
Secondly, examine thy affections in the want of these present comforts.  

1. That thou esteem not thy case desperate for want of them. Neither,  
2. Be so contented with this dispensation of thy God, but that it rejoiceth thee unfeignedly to remember what thou hast felt, and  
3. Thou dost unfeignedly mourn for the want of this gracious aspect, and withal  
4. Dost unfeignedly hunger after the return, and increase thereof. And to this end  
5. Dost use conscionably, and rejoice in, the means of the preaching of the Gospel, and effectual prayer for the recovery of the same: Cant. 1 & 5.  
6. Yea dost labour to confer with the Saints, and holy ones, making trial of their feelings, and quickening thereby thy dullness, by provoking their prayers, etc.  
7. And waitest patiently the leisure of thy God, for the return of comfort, as may stand with his glory, resolving thyself, that his grace is sufficient for thee.   
Thus if thou art resolved in thy judgement, and art thus established in thy affections,  
The less thou feelest the love of thy God, the more is the trial of thy love towards him; and the more he tries thy love, the more is his love towards thee, and therefore thy love to him must needs be enlarged: which thou dost express by thy saith, in believing beyond thy feeling, and hereby giving glory unto God, thou dost grow in his favour; by the power whereof, thou art increased in his obedience, and so followest hard after the mark, to obtain that crown of glory.  
If yet thou art doubtful of thy abiding in love: As thou mayst decay; so thou art jealous of thyself herein:  
I say unto thee, Blessed is the man that feareth always.  
And that thou mayst be resolved, whether thou art decayed 
Prou. 28. 13. How to know whether we have left our first love.  or no, observe for thy trial these marks thereof: which are apparent symptoms of the leaving of our first love.  
1. Know thou that if thou hast lost that peace of conscience, 
By these marks.  whereby thou wast wont to come with boldness into the presence of thy God, and power out thy soul in strong cries and tears unto thy God, and so canst not pray with that evidence, as in former times, with that patience and constancy overcoming thy God.  
2. If thou growest fearful of troubles, and usest carnal policy to prevent them.  
3. If thou growest worldly, and covetous, withdrawing thy hand from the necessities of thy brother, and neglecting the occasions of charity, etc.  
4. If thou growest negligent in hearing of the word, contenting thyself either with none, or an uneffectual ministery.  
5. If thou canst dispense with thyself in vain sports and recreations, gaming, vain talk, etc. whereof 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 upon 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 ways, and holy duties in private, unto thy God.  
8. If thou canst so joy in these earthly things, as either not to feel a loathsomeness in them, or not to use them as sparks to increase the fire of thy spiritual joy.  
9 If thou measurest the happiness of the life to come by that sense, which for the present thou hast thereof; thou dost not live by faith, and therefore thou hast left thy first love.  
And for thy comfort observe herein an especial mercy of thy God, that there will follow this loss of love:  
1. Inward trouble of conscience, which will give thee 
Symptoms that follow the leaving of our first love.  no rest till thou hast resolved thy case with God, and recovered: Psal. 6. 38, etc.  
2. Some outward sensible stripe either in thy goods, person, children; to open thine eyes the better, and bring thee to repentance: job 33. 15, 16.  
3. Now the world will not fail to flatter thee, and as it were to own thee, that so thou mayst suspect thyself the rather.  
4. And yet that thou mayst discern the world's love, thou shalt not want some mock and reproach, to cast the dirt of thy decay in thy face, that so thou mayst be ashamed and confounded in this decay.  
5. And happily thou mayst be given up to some gross sin, the more to discredit thee with the world, that so thou mayst not be corrupted with the flattery thereof.  
And therefore thus thou mayst recover out of this decay:  
1. Rest upon the promises of thy God, that thou shalt 
How to recover first love.  recover, and thy latter end shall be better than the beginning.  
2. Meditate on the former experience of the joy of the spirit, that so thou mayst press the Lord from his wont mercies: Psal. 77. 1. Sam. 17.  
3. Consider the means that the Lord used to plant this joy and love in thy heart, and by the same know, that he will renew this work, and therefore at no hand be driven from the means: Cant. 1. Cant. 4. 5.  
4. Resolve that thy former estate was better than now: Os. 2. 8. 9 and therefore return to thy first love again, that so the Lord may renew and increase thy love unto him.  
5. Acquaint the experienced soldier with this thy estate, that so he may be a means to quicken thee again.  
6. Give we not over our pursuit of these comforts: spare we no pains: think we all time too little: impose we extraordinary afflictions, as fasting, and so groaning under the burden, and detesting ourselves: give we the Lord no rest, till he hath returned to his rest, and recovered our decay: Cantic. 5.  
To this end use we the means before set down to recover from Apostasy.  
And be we comforted, that we shall not lose, though we have left this love.  
And this is the last lesson to be observed out of this Scripture: Namely▪  
That the Saints shall not lose, though they leave their 
Doct. 7. The Saints shall not lose their first love. Reason 1. Ose. 2. 19 Esa 49. Esa. 27.  first love: Luk. 11. Psal. 92. 2. Tim. 4. 19  
1. Because the Lord hath promised to continue his love towards them: joh. 13. 1. joh. 17.  
2. Their afflictions do tend to their perseverance, as purging out their sins: Esay 1. 25.  
3. Their sins turn to their continuance in grace: 1. as making them afraid of sin: 2. and more expert to conquer the same: 3. more fit for grace, by making them more humble, and hungry after it: 4. more merciful to others, and therefore moving the Lord to have more compassion on them.  
4. Their Saviour liveth and triumpheth, to make them more than conquerors: Rom. 8. 36. 37. joh. 12. 32.  
5. The spirit and word shall abide in them to hold them on in grace.  
And therefore  
1. This condemneth the blasphemy of Papists, who teach that the Saints may fall finally, and therein do impeach 
Use.  the power and faithfulness of God.  
2. It checketh the insolency of the wicked that rejoice at the falls of the Saints, and insult over them, seeing that though they fall, they shall rise again: Mich. 7. 9  
3. As also it reproveth the infidelity of the Saints, who doubt of their recovery, and wrong the faithfulness of God, and power of their faith, grieve the blessed spirit, and deny in a sort the merit of Christ.  
4. here is first for the world to justify God's faithfulness, seeing he doth not forsake for ever; Lam. 3. 24. 25.  
5. here the Saints are lessoned, as to fear their falls, and not to sin upon presumption of recovery; so not to distrust of God's mercy in their greatest failings, seeing the Lord is faithful, and they shall recover, though not so forcible a measure as before they had, yet sufficient to the enjoying of that happiness that the Lord jesus hath purchased for them. To this end, for the further satisfying and comforting of the conscience, observe we these two things:  
First, that it is one thing to leave our first love, and to be lukewarm, neither hot nor cold.  
2. That there is great odds between leaving our first love, and losing it altogether: we may leave, in regard of a former measure, and yet hold a true grain which shall clear us of lukewarmness: and though we leave a measure, yet we lose not all, because the least remaining will be a means to recover again, if not so much as we have had, yet so much as shall serve both to keep from final apostasy, and further to eternal glory.  
6. And therefore here is matter of exceeding consolation to the elect of God, not to trust their own unbelieving hearts, much less Satanslies; but to rest on the faithfulness of God, not judging themselves by what they are in their decay, but by what they were in their first love: and so pressing the Lord in his faithfulness, and their former experience, they shall be upheld in their greatest failings, by a secret power; and in good time the Lord will appear unto them to bring forth their righteousness as the light, and their well-doing as the noon 
Psal. 37. 5. Luk. 12.  day, that so their latter end may be better than their beginning.  
Glory be to the Lord jesus.