A FAMILIAR TREATISE, laying down CASES OF CONSCIENCE, Furthering to perseverance in SANCTIFICATION. By Thomas Cooper, preacher of God's word. Printed at London by john Beale, for William Welby, and are to be sold at his shop, at the sign of the Swan in Paul's Churchyard. 1615. TO THE RIGHT WORSHIPFUL, MY HEARTY well-willers, the Lady Rumney, Mr. Springham, Mr. Slany, Mr. Parkhust, Mr. Clarke, Mr. Vincent, Mr. Mosley, and Mr. th'air, and the rest of my Christian auditors, and loving neighbours, grace, mercy and peace from God the Father, through jesus Christ our Lord, be multiplied. RIght worshipful, and dearly beloved in the Lord jesus: It is the mercy of the Lord, that we are not utterly consumed, because his compassions fail not. Hath not our long prosperity hardened our hearts, and lulled us in security? And when we say, peace and safety, may not a sudden destruction come upon us, as the travail upon a woman with child, and we shall not escape? Do not our impudent and desperate sins, daily call down for vengeance against us, in that we put the evil day far from us, that we may still approach to the seat of iniquity, hardening our hearts yet more and more that we cannot repent? And is not the envious man busy to sow tars, now we are asleep? Are not our adversaries watchful and diligent in their malicious and bloody practices against the Church of God, practising daily the overthrow thereof? will any thing serve their turn but to root cut and destroy, and are we generally any better than such trees as are able to be hewn down, and cast into the fire? Hath this unprofitable figtree for all this dressing and fencing, for all this lopping and dunging, yet brought forth fruit worthy of repentance? Surely though we should never so much stand upon our justification with Saul, that we have fulfilled the Commandments of the Lord, that we are an holy people, the Lord shall find no iniquity in us, etc. yet the bleating of the sheep, and lowing of the oxen: the sparing of Agag. and reserving of his offals, is a notorious evidence to convince our hypocrisy. And therefore, though we flatter ourselves with Agag, that the bitterness of death is past, because happily the Lord in great patience hath yet waited upon us, and put off many desperate blows, that might have light heavily upon us: yet certainly when he sees a convenient time he will execute vengeance, and wound the hairy scalp of all those that go on in their wickedness. And is not this a special evidence, that we go on in our sins, and intent not repentance, because we either hate to be reform, and have cast the word behind our backs: or else heap up teachers according to our own lusts, which may prophecy of new wine and strong drink, to morrow shall be as to day, or much more abundant? And is it not a fearful argument of the wrath of God, ready to seize upon us, in that we have chosen and embraced the world, that thirsts after our blood, and have cast out that sword which should stand in the gap, to turn away the vengeance? What then is the reason that we are not utterly consumed that our adversaries the Papists, have not had their desire? Surely they shall not say, where is now our God? because they shall not blaspheme that great & glorious Name of our God, which is called upon of us: And therefore, not unto us oh Lord, not unto us, but unto thy Name give the glory, even for thy truth & righteousness sake. Though we are not worthy of the least of God's mercies, though we have deserved to be overwhelmed with all his plagues, yet the Lord is worthy of all praise and glory: and therefore he hath delivered us, that we might glorify him: and shall not the judge of all the world do right? will he punish the righteous with the wicked? must not Lot be taken out of Sodom, before the vengeance be inflicted? shall not even one be a means to spare the City for his sake? Behold, here another ground of the patience of God, even the holy seed that yet remains the Lord hath a little flock which is as dear unto him, as the apple of his eye: this hath he chosen it unto him in jesus Christ, before the foundations of the world were laid. This he hath made glorious through his beauty, which he hath set upon it: this he hath promised to be with us to the end of the world & can any thing be against us if the lord be with us? shall not he make our enemies our footstool? shall not the lord tread Satan under our feet? blessed be God in jesus Christ, that hath made bare his mighty army in the sight & acknowledgement of our enemies? Did not the papists once acknowledge that God was become a lutheran? do they not feel to this day, that he that keeps Israel doth neither slumber nor sleep? hath not our God watched over us, when we have slept in security? hath not he fought for us, when our carnal weapons have been confounded? hath he not got himself the glory of all our deliverances, that so we might at length give him the glory of his free mercies, that so we might not be afraid of any evil tidings, that still we might fear, and departed from evil while the wicked rage, & are careless? surely howsoever the pit is digged for the wicked, and the consumption decreed shall pass over to the confounding of hypocrites howsoever sinner in Zion shallbe afraid, and fear shall take hold of the hypocrites, when God's wrath approacheth yet shall the upright heart then lift up their heads because their salvation draweth near. The purging of the Church of hypocrites shallbe the preparing thereof to greater glory and safety, and the anointed of the Lord shall gain more honour and security, when the Lord jesus shallbe more advanced upon his holy hill of Zion. And are not our enemies hastening hereunto? hath not the patience of policy enraged them more and more, and doth not their wickedness so break out, that it can no longer be endured? Is it not time together with the safety of our souls, to provide also for the security of our lives and states? Blessed be the Lord for the vigilance and courage of the state. Oh, blessed be our God for his watchfulness over us, were not all our building and watching else in vain? And is it not then more than time to keep our God waking by our prayers and tears? Is it not his time to awake out of security, that so we may make our peace with God, that he may still for his glory preserve the peace of his Churches, that he may still prevent and confound the enemies of his Church? And could I now hold my peace in this day of good tidings, when the Lord hath even again given us our lives for a prey, and plucked us as a prey out of the teeth of the devourer? Have I not vowed a yearly remembrance, for that great deliverance from the gunpowder Treason? and doth the glorious Lord still give new occasions to revive that great deliverance? Are not his mercies renewed every morning unto his, so great is his faithfulness, and shall not we renew our thankfulness by renewing our repentance? Shall we not remember from whence we are fallen, by remembering from whence we have been delivered, that so we may justify the free mercy of our God in our great deliverances: and renewing our right in jesus Christ that so we may recover our first love, and be enabled to walk worthy of the mercies of our God, in strengthening the things that are ready to die, and continuing with all patience and perseverance, that no man take away our Crown from us? Are not our earthly Crowns often shaken, that so we may be sure of the heavenly inheritance, which cannot be shaken, that so we may hasten from this prison, to that city which is above? And hath not our gracious God given us even eagle's wings, that we may mount up from the love of this world, that we may fly away from the enticing vanities theeof, & so come to that eternal rest? May we not live by faith in the experience of these so strange and unexpected deliverances: that he which hath delivered, doth all still deliver us, yea for his Names sake will deliver us from all unreasonable men, yea from every evil work, that so we may be made meet for that glorious inheritance? And shall not this little spark yield some light hereunto, till the depth of mischief being further discovered, the candle may be lighted, and set up upon the hill, to direct all to come out of Babylon, to further the Saints in their journey to the heavenly jerusalem: surely as it pleaseth God to lend opportunity and liberty, so shall I not be wanting by God's grace, from that light, to kindle such a torch, that may either burn up all the stubble of Popery, or else may sufficiently warn us to avoid the danger thereof. Mean while I have thought good to take this occasion, to maintain the soundness of our spiritual standing and recovery out of any decays therein, that so we may be thereby fitted to those further mercies which the Lord hath in store for us. And seeing it hath pleased God to make you instruments (beloved) of my settling in the City, and exercise of my calling, I have accounted it my duty to consecrate these first fruits of my settled labours unto you: beseeching the Lord to give you understanding in all things: and to preserve you blameless and unspotted in these evil times, unto the day of jesus Christ, to whose gracious protection I do most heartily commend you, resting in him. Your worship's poor remembrancer at the throne of Grace, 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 bond slaves 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 these 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, Galat. 6.5. that he may think himself to be somewhat, when he is nothing; 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 the wisdom of the flesh proves here enmity against God Rom. 8.7. john 9 43. Occasions to conceive a false conversion. 1. Complexion. 2. Nature's impotency. Is not this the judgement upon the world, that they 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 less badly disposed by the benefit of his complexion? Is any restrained from some act of evil by nature's impotency and deformity? 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 of 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 so to reject the holy means of conversion: 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? For is this any more than what brute beasts may boast of? Is the heart less evil, because the hand cannot act, nay is it not more rebellious, the less it hath it desire? do not such wish for, and talk delightfully of what they cannot do: will they not sport themselves in others that can do the same? will they not take their fill, if power be restored? or is the heart the better, because through benefit of complexion we are ingenuous, sociable, etc. are not these fit matter for Satan to work on, to draw us into fellowship in evil, to make us instruments to deceive ourselves and others? 3. Education. Especially, if to this show of nature's righteousness, 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 being puffed up hereby, hath gained no other than a weapon of unrighteousness, to fight against God and his word, to commit sin more dangerously, by how much it is enabled to couch it more closely, and smooth it more cunuingly; yet this with the world passeth for a currant conversion; Must we not only not do evil, but also do good, and can we do any good of ourselves, until we be in Christ? and will we hunger of Christ, until we deny ourselves: especially if some such change now appear in the outward man, whereby we may either differ from the rudeness and gross abuses of our parents, or differ from the barbarous and desperate sprouts of our childhood, and untamed youth? Is it not hence conceived that we are now converted, seeing now our childish and youthful vanities are restrained, seeing we are grown more sober and regular: although all tends to no better than civil honesty, to fit us for the world, that so we may more hopefully and easily swallow the baits thereof? although when we are from under the rod, we break out more desperately into all gross wickedness, or else at the best exchange our sins, from wantonness to covetousness, from frowardness to ambition, increasing still in our lusts and plotting the satisfying thereof, that we may set up our rest in the world, and cast care away. And if now the Lord shall give the wicked their desire, 4. Restraining spirit. in affording them so far the use of his blessed Spirit, as to restrain yet more inward corruption, by it power, and terror, that so they may be fit 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 righteously 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 and smothered? and so sin made out of measure sinful: as being more inexcusable, the more it is kerbed: Rom. 7. Note. as breaking out more desperately, 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 5. Spirit of illumination. Math. 7. And what though the Lord bestow on the wicked many 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, 1. Cor 9 and yet themselves be rejected? May they not do miracles, and yet hear, I know you not? May they not begin in the Spirit, and yet end in the flesh? and can they continue that have taken no root? can they call on God at all times, that have made the world their hope and their belly their Gods can these earth worms endure any thing that may purge out their dross, and prepare them to glory, job. 27. Gal. 6.10. 2. Tim. 3. who sew to the flesh, and shall they not of the flesh reap corruption? Shall not the candle of the hypocrite be put out? Doth not this fair show of the flesh, deceive, and prove deceived? 6. Afflictions, What should I tell you of that change that is wrought by 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, Psal. 78. 2. Pet. 2. 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 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? 7. Prosperity. Oh but we are 〈…〉 of trouble, and restored to 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 wherens it hall: 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 civil calling, whereby we are honoured of the people, 8. Civil calling. 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? Are we not true and just in our dealing, do we not pay every man his own, do we not help our neighbour by trusting him with our goods, being surely for him, do we not maintain good neighbourhood, by feasting one another, and making peace among men. 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 ay me 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 Lord good unto all, and do we know love or hatred by these things. Eccl. 9.1. Nay is not prosperity the portion of the wicked. Psal. 17.14. Are they not hereby fatted up to the day of slaughter? jerem. 12.3. Is not an hypocrite in affliction, an Atheist and mocker in prosperity. Is not a proselyte in prosperity, an Apostate and Blasphemer in affliction. Have not the best lost by prosperity, and are not the worst made inexcusable thereby? doth it not usually pervert and spoil them of what they seemed to have had, breaking all bonds of civil honesty, and so makes them worse than bruit beasts, without understanding. Do not the poor receive the Gospel, when the rich and mighty are sent empty away, because either they cannot come, or come with their outward man: their hearts run after their covetousness: Is the word entertained with such, otherwise than for state or compliment, or else to make them merry. To condemn the rashness and folly of such as will reprove, or to deride their flattery, that will call light darkness, must it not dance after our pipe, and serve our lusts, to harden us in sin and ripen us to vengeance. Is not thus the prosperity of the wicked their destruction, Prou. 1. Psal 55. jer. 48.11. 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 lees, and rooted more obstinately in nature's dregs, thereby exercised more greedily and desperately the lusts thereof? Ose 4.7. Psalm 78. Ose 5. Can the change of the outward estate change the inward man from worse to better? As they were increased, so, did not God's people rebel against him, who in their afflictions sought unto him deceitfully? Is not here a change from better to worse? we fawn on God till we have our desires, and when our turn is served, then depart from us Lord, we will not the knowledge of thy ways, what profit shall we have if we serve the Almighty. job. 21.15.16 We have now no need of God, and therefore it is in vain to serve him. As for walking in a civil calling, Civil honesty no evidence of conversion. howsoever this (being sanctified by the spiritual) may be a means to lay up a 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. Or is it not enough to come when we may have leisure? Is it not sufficient that we are not Papists in profession, though we are Papists in ignorance and profanation to; yea gross Idolaters in making our belly our God, the world our confidence: Is it not meritorious that we give alms, and receive our maker once a year. Psal. 15.4. that we are no whores nor thieves, we do no body any wrong: we live of our own, doth not this utterly exclude religion in the family? doth it not banish all love to the power of religion? doth it not extinguish all sense of inward corruption. Is it not to stick in the form of Religion, and so to renounce the power thereof. Is not this to say in our hearts there is no God, seeing he is only in our lips and not in our reins, do we not deny him in our lives, and carnal worship, who is a spirit and will be worshipped in spirit and truth: howsoever we boast that we know him enough? And do our mouths otherwise acknowledge him then at best, by profaning his great name, and blaspheming it ordinarily in our daily communication? 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 seeming equity must needs be abolished? Who will trust, or shall be trusted, if word be not kept? But is it kept any further, then may 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 rob of his glory, while we sacrifice to our labour and wit? Is not this great Babel, which I have built for the honour of my name? etc. Eccl. 9.1. Surely as these outward things are common to all: so no man knoweth love or hatred, either by prosperity or adversity. 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 ministry of his word) to convert the soul, as tendering (to this end) unto us, Psal. 19 1. Per. 1.18. not corruptible things, as silver and gold, which make outwardly happy in this life; but the precious blood of Christ, 1. joh. 1.8. as a Lamb undefiled, & without spot, whereby we are cleansed from all our sins, and redeemed from our vain conversation, received by the tradition of the fathers. 8. Profession Practice. Math. 7. Luke 8, Mark. 6.25. But hearken I pray you, unto a further plea of the hypocrite: Have we not heard thee teaching in our streets? Nay, Have we not taught in thy name? Have we not 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 to all men, Tit. 2.11. hath appeared effectually, there it teacheth us, not only to eschew all evil, in thought, Math. 5. Act. 15.19. ward and deed; but on the contrary to prosecute all good, both 1. inwardly in heart and mind, as being purified by faith, whereby with constant purpose we clean unto God, and also 2. outwardly in the life and conversation: jam. 3.1. Act. 11.23. 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: Revel. 3. 1. Cor. 15. Profession and some practice of religion, no evidence of true conversion. 2. Cor. 2.14. Ioh 15. Psal. 119. Ezech. 33. 3●, 31. Heb. 4.2. 58. Ephes. 3. Collos. 1.2. Pet. 1.8.9. 2. Tim. 4.3. Phil. 13. And therefore seeing the word of God must be a savour of death unto death, unto some who are to be renounced, and 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; yea a witness aegainst them, and so the joy of the hypocrite lasteth but a moment, he is like to be beaten with more stripes, because he knows his master's will, and doth it not: Math. 12.47. yea though 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; nor from the purpose of his heart, renewed by the holy Ghost; but executing therein the lust of his heart, as spiritual pride, hypocrisy, etc. Yet neither shall he be able to continue in any substance of well-doing, because he hath no root; how soever 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. This is certain, that as the hypocrite in his best devotions, aims only at carnal ends, so in his best worship he fashions himself to the world, and measures himself by it love: either he must only go, and so far as the time will bear, or his leaders go before, or flesh and blood will brook; and it is his wisdom to turn with the time, to be ruled by his betters, to be indifferent to all strains, that so he may gain by all. 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 pack horse 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 which he makes profession of, and so thereby wound and gall his conscience: 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: 1. Cor. 1.21. or being foolishness and madness: and therefore he is 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. And all this but a colour to hide or ease his wounded conscience, which not being able to endure the power of the word, must therefore in wisdom reject it; and so fly unto carnal Physic, to purge out melancholy, and yet still under pretence of Christian liberty, that he hath knowledge enough, and yet more desperately to deceive himself hereby and others, as preserving an opinion of his righteousness, as if he were unjustly challenged, and therefore may justly except against this evidence, and so preventing sound repentance, and thereby, casting off the bridle, gives liberty to sin, and so hasteneth vengeance. 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, 2 Tim. 2.19 2 Pet. 1.10 who knoweth who are his; yet it lieth much in us, either to make sure and beautify the building, by being watchful and diligent in well-doing; 2 Phil. 12 Psal. 51 Psal. 73 Malach. 3 or else by our negligence and security, to deface and interrupt it, yea many times to our sense and feeling, even utterly to overthrow the same. For proof hereof, take we wisely a scantling of the times wherein we live, and then lay we thereto such experience as this Treatise affordeth. Concerning our times it may not be denied, but that our means might have yielded such a growth in holiness as by the time we might all have been teachers of others, in regard of our abundant measure of knowledge: yea we might have been leaders to other Nations in the power and practise of godliness, having by God's mercy such lively precedents of sanctification set before us: And therefore, as we stand only upon our name, and credit of profession, it must be assumed, that seeing we have had such means, therefore the Lord shall find no iniquity in us, that were shame and wickedness, Ose 12 1 Reg. 22 seeing God hath a few names among us, that walk in white, and keep themselves undefiled from the great offence. Therefore when went the spirit of God from us unto them? why should they that have had the same means yield also like fruit of conscionable obedience? why should not we stand upon our holiness with the best: seeing we have found out riches in all our labours: God prospereth us in our affairs abroad, and all is peace and hushed at home; Zach. 11.5 Revel 31 7 and therefore blessed be God, for we are rich, and increased with goods, and have need of nothing: Thus as the bountiful love could do nothing unto us which he hath not done, so if our own words will be taken, Saul. 1 Sam. 15 Esay 66.5 joh. 26.1. we have fulfilled the commandment of our God, all the Congregation is holy, whatsoever we do, let the Lord be glorified, we think we do God good service, in casting out of the Synagogues. Thus continuance of gracious means brings us to a form of godliness and the form of godliness provokes us to deny the power thereof, that so we might be more inexcusable, because we cannot plead ignorance nor justly challenge our God of any failing towards us: and hasten hereby upon us the just judgement of God, because we hate that in others, whereof we assume the glory, and deny that in our obedience, which we arrogate as our chiefest hold in the favour of God, the Temple of the Lord, the Temple of the Lord. And shall not then our glory be our shame, because we are earthly minded; and doth not our security in this estate, presage speedy vengeance? And is not the sickle already put in? have we not sharpened the sword that threatens our destruction? shall the Lord repent him of any evil he intends towards us, seeing we harden our hearts daily, and will not repent? Will the Lord be merciful unto us, seeing mercy and compassion is banished from among us? Every one seeks his own, and not each others good, our mercies are plain cruelties, our tables snares, our love to the flesh the betraying the soul? thus lest we should be counted non proficients, we presume of practice answerable to the means, And hereby we would seem to have hit the just measure of holiness, because we compel others to our measure, and stint them by our line, as if we were absolute patterns to them of godliness, as if whatsoever were beyond our compass, were superfluous, and exorbitant. If now it please God to awaken the conscience of any that hath been overtaken with the deceitfulness of the time, or otherwise damped with the security thereof: so that he begins to bethink himself, and remember whence he hath fallen: is it not the policy to stop his mouth with offals of the world, to drown him in pleasure, to arrive away melancholy, to drink away this heart qualms or play it away, in abuse of Christian liberty. Or if yet the Lord maintain his controversy, by the terrors of conscience, to bring to repentance: Oh than the cry is, that he is mad, or desperate, a fool, or an hypocrite. Thus are the hearts of God's children more cast down, whom the Lord hath humbled, and all to maintain our seeming happiness, all this to harden our hearts, that we may not repent. And have we not to this purpose in great estimation, many accursed and damnable engines of Satan, the rather yet to harden the heart, by making a mock of sin? What shall we conceive of that common practice? let no man reprove: sin must not be dealt withal in earnest, lost our confidence be confounded: or if it must be dealt withal, then let us hear of it in jest, it must be taught upon the stage, and yet made matter to sport with, that so we may account it but a sport, that so the fool may make a mock of sin surely, though blessed be God, sin goes not uncontrolled, and that by God's holy ordinance to convince and confound the same: yet is not the sacred word of God made a jest of too: a subject for stage plays, a byword at tables, that so we may yet more desperately scorn the same and so yet further harden our hearts, that we may not repent. And though the glorious Lord hath even from Heaven avenged his cause against those horrible Theaters of all abomination, burning one of them to the ground, setting daily the marks of his wrath upon them, by madness, epilepsy, etc. yet will not the filthy be filthy still? Must they not still remain to be factors for Popery: brokers for Atheism, and bawds to all odious wickedness, so advance the pride of our holy mountain; to nouzle in security; as if we now had leisure still to play, as if still we might do nought else, but eat and drink, and rise up to make ourselves merry with surfeiting on the sins of others. And hath Satan compassed in vain by these his wiles? Is not Popery increasing, and grown to some hope to build jericho again. Doth not close Atheism abound generally, the Lord is acknowledged in word, but in our works we do deny him? Doth not gross and palpable Atheism reign aloft in our cursed blasphemies of God in taking his glorious Name in vain: Jude 15 Is not this the crown of our pride to draw near unto God with our lips, when our hearts are far from him: and is not our glory our shame: Esay 29 job 3 because we with the same mouth breath out cursing & blessings? Is not this another bitter fruit of this accursed tree, to pretend what we are not, nor ever mean to be? And hath not desperate profaneness hence got his strength? Is not liberty given hereby to all licentiousness? Doth not Popery on the one side satisfy the flesh whiles it pretends to have it in no estimation, nourishing the pride of the flesh in voluntary devotions, justifying and satisfying the lusts of the flesh, under a pretence of wisdom, notably discovered, in auricular confessions, in indulgences, voluntary vows, counsels of perfection, etc. pretending perfection, to cloak sin, that we may not be challenged for it, confessing sin, that we may commit it more greedily, vowing continence & poverty, that we may enjoy the contrary more secretly, & giving pardon for sin, that we may practise it more securely: And doth not Atheism on the other side increase the score, giving the bridle more desperately unto sin, because the Lord is hid in the clouds, and will neither do good nor evil, because he forbears, therefore he is like unto us, he likes of our sin: or else we say in our hearts, there is no God at all: no hell for sinners, but to be hindered in sin, no Heaven, but this, to satisfy the lusts of the flesh: And doth not hypocrisy now make up the measure, presuming on God's mercy, that we may sin continually, pretending infirmities, that we may be borne withal howsoever, resting on the form of godliness, to cloak any desperate wickedness: Therefore we shall be delivered, though we have committed all these abominations; because we are Christians, the just Temple of the Lord is with us, therefore he shall see no iniquity, and stinting Religion to flesh and blood, that so flesh and blood may take it swing, and thereon be most religious, job 9 because it doth it best, it cannot do otherwise, it doth what others do: It acknowledgeth no failings, and therefore it makes up it measure: therefore sin remains upon it, because it sees no sin, it acknowledgeth no iniquity. And doth not the kingdom of Satan swarm hereby, and therefore shall not the hypotrites be beaten with more stripes: The Lord make us wise to see the plague, and hide ourselves. Hath not the Lord been as a moth unto Israel, and to the house of judah as rottenness: have we not a name of peace, and yet behold inward divisions and heart burnings on all sides, Ephraim against Manasseh, and Manasseh against Ephraim, and both against juda. Do we not boast of abundance, and yet behold scarcity, our wealth moltereth away, and we know not how we enjoy outward peace on all sides, and yet are impoverished hereby, whereas our neighbours are enriched with continual wars, we sow much, and reap little, and what we bring in is put into a broken bag: Doth not the just Lord secretly blow upon us, because we prefer not jerusalem before all our mirth. The Lord give us understanding in these things. Have we not a blessed peaceable government, and yet still remain discontent? Have we not abundance of the Gospel, and yet grow worse and worse. And is not this an argument of inward rottenness: Though our pretences are glorious, and means to be desired, yet have we for the most part, yielded any better fruit then moathie rottenness, feigned shows without inward soundness? Blessed be God in jesus Christ, that yet the means are continued unto us, is not there yet hope of our repentance? is not this the way speedily to effect it: even to lay the axe to the root of the tree. Behold how the Spirit here deals with this Church of Ephesus, and take this for thy glass to behold thy present state in: discern wisely what thou hast received, & if thou hast left thy first hold, learn to take hold again by unfeigned repentance. It is no shame to be challenged of failings for the best are not without & it shallbe thy wisdom to reform the least seeing otherwise thy God may come against thee. For thy better enabling herein. Peruse this treatise ensuing: let it be in God's fear, a touchstone unto thee, to make trial of a sound conversion; Revel. ● 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 so hast left thy former measure: view thyself diligently in this present glass, and use it as a means for thy recovery and perseverance. If by second thoughts, thou hast now gained more light: glorify God for any increase, and comfort thyself, that thou mayst also increase yet remember that we are still to grow: and therefore, expect not what may be said, seeing my health and study affords only brevity, and my manifold afflictions might have occasioned a decrease, or at least have cut off all liberty to impart my store unto thee: and therefore bless God the rather, for this lengthening of days and do not distaste, because it smells of the smoke, lest if thou fear affliction, thou shalt find no comfort herein. And let me again advise thee, not to stare upon the colour which happily may blear thine eyes, but to look into the woof, to humble thine heart. Neither misconstruing what may be well digested, left thou be perverted by a stumbling block, nor despising the pearl, Math. 22.14 because it is unpolished, lest thou lose the nut, because thou canst not crack the shell. Though many are called, yet but few are chosen: and therefore if few digest this pill: let them not condemn the physic, but their own il-disposed hearts. 2 Cor. 4.6, 7 Those that can get meat out of the eater and sweetness out of the strong, let them praise the glorious Lord, joh. 12 who bringeth light out of darkness, and not cease praying unto our gracious Father, that he would turn our darkness into light, and 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. PARTICULAR OBSERVATIons, and Cases, and Conscience treated herein. 1. The supply of a powerful Ministry, is a gracious means of reformation. 1. Case. How to discern our estate in the acceptance of God, by the use of the word. 2. The best have their infirmities, and are subject to grievous sins. 1. Why infirmities abide in the Saints. 2. Caso. How nigh our estate in sanctification by infirmities. 3. Sin to be striven against, though we cannot possibly subdue it wholly in this life. 3. Sin is to be reproved. Case 1. How to reprove sin. 2. Trial of our estates by enduring reproof. 4. The least sin in the Saints is sufficient to make the Lord to come against them. Case 1. Why God chasteneth sin in this life. 2. How God punisheth sin in his children, which he hath punished in his Son. 3. How to make peace with God in our corrections and try our estate in grace thereby. 5. Quest. How the Church may be said to leave her first love, seeing she is commended before, that she fainted not. 6. Sin of omission to be severely reproved. 7. The Elect must go forward, and persevere in grace. Case 1. Why perseverance and growth in grace is necessary. 2. How to grow in grace: 1. By avoiding Apostasy. 2. What are the meanee of Apostasy, namely, 1. Corrupt judgement. It marks on the left hand, and on the right. 2. Corrupt practice. It manner and signs, and that on the left hand, and on the right. Motives to provoke us to constancy in well-doing. Means to enable us to grow and increase. Means to prevent Apostasy in the sense of our failings. Marks of trial, that we have thriven in grace. Doct. 8. Every true convert hath a first love. Case. The marks of first love. The reasons why God vouchsafeth his first love unto those that are converted upon their first calling. Doct. 8. The Saints may leave their first love. Case. Means whereby first love is lost twofold. 1. Withdrawing that which may cherish: what this is: 2. Adding that which may cool. What these are. Namely 1. Spiritual Pride, how this cooleth and decayeth love, and how to remedy it: what is falsely reputed spiritual pride, & the remedy. 2. Carnal policy, by what means this abateth first love: 1. How a friend to Religion. 2. How our enemy. 3. Prosperity, how first love is hereby decayed, and it remedy. 4. Abuse of Christian liberty, how this decays this love, with the remedy. 5. A corrupt and dead ministery, that this also cooleth first love, and by what means, together with the remedy. Here observe False imputations of leaving first love. Case 1. In the right use of their Christian liberty. 2. By enjoying prosperity. 3. By use of spiritual wisdom in avoiding of troubles. 4. Faith how and when to be given account of, and to whom. 5. How to discern inward sufficiency, to make open profession of faith in the time of trouble. 6. How to discern an outward calling to witness to the truth in perilous times. 7. Wherein we may be silent, and how. 8. Names & habits, whether in affliction they may be changed in times of persecution, and how far. That 9 Apparel may be changed, and how far. Other imputations of leaving first love, as 4. Discretion in reproving sin. 5. Outward and inward afflictions. 6. Honest provision for the family. 7. Liberty in the use of things indifferent. 8. Whether want of former feelings of joy, may be an imputation. Case That we have left our first love. God's providence and resolution of judgement herein. Just occasions of this want of feeling of comfort from ourselves. Case. How to behave ourselves in this want of joy. Means to resist temptations that arise from this want of comfort. 1. To remember the suffering of Christ. 2. And his glorious conquests. 3. That this is an argument of the soundness of conversion. 4. That these inward buffet prevent outward baits of pleasure. 5. That God is able to deliver us, proved by many reasons. 6. That he will deliver us. 7. That the time is not past. 8. That the stronger temptations, the shorter and and more comfortable issue. 9 This is a means to try & renew sound repentance. 10. God knoweth what is fittest for us. 11. Satan's temptations prevented by accusing of ourselves. 12. That we are not the greatest sinners yet. 13. It is not unpofitable to conceive ourselves to be the greatest sinners. To this end, 14. Call to mind former mercies. 15. That God differs our refreshing in great mercy. 16. That we must not judge ourselves by our temptations, or condition therein. 17. That all the saints have drunk of this cup unto thee Doct. 9 That the Saints may leave their first love. Case. The symptoms thereof: And effects of the same. Means of recovery. How far they shall recover. Doct. 10. That the Saints shall not fall finally. Case. How far they may fall. Difference between lukewarmness, & leaving first love And between leaving of first love, and losing it altogether. A PRESERVATIVE against Apostasy. 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 the Church of Ephesus, Occasion and coherence. was both famous for the outward glory, and inward graces thereof, as also in a sort the peculiar charge of the Apostle john, Verse 1. therefore doth he first 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; Ose. 4 1. Lament. 2. Rom. 8 31. and thereby giving her to conceive in what a fearful case she stood, having him now to be against her; who if he were 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. sum and sense. So that these words, do contain a description of some declination in this Church of Ephesus, with some arguments, to lay this her estate more closely to her heart, that so she might be prevented of further Apostasy, and so by repentance recover herself again. Scope and intent of the Spirit of God herein. And the drift and purpose of the Holy Ghost herein, is by this seasonable reproof to prevent further apostasy, and so by raising up this Church again out of this decay, thereby to lead her forward graciously to perfection. Wherein first we may behold the singular wisdom and mercy of God unto this poor decayed Church, that intending hearty the recovery thereof, and so to bring it forward in grace, he doth graciously supply unto it the effectual means of it raising up again. And though he was absent in body, yet by his spirit and word he plies it conscionably, and calls upon it by his mighty word to awake out of it sleep, and stand up from the dead that Christ may revive it again. 1. Observation. The supply of a powerful ministery is a gracious means of reformation. Whence we may observe, That where the Lord continues a powerful ministery to his Church, there howsoever there may be some decay and gross corruptions, yet there is hope in Israel concerning this. Either the Church visible shall recover it former glory and beauty, or at least the elect shall hereby be bettered and furthered to perfection. This we see to be manifest in the Church of Corinth, which though it was degenerate not only into many foul corruptions in life, 1 Cor. 11, 25. 1 Cor. 15. but also to many errors in doctrine: yet so long as the blessed Apostle by his faithful and zealous labours watched over the same, and reproved it for it failings, as 1. Cor. 3. 1. Cor. 5. etc. it graciously reform many grievous evils, and so was kept on foot in the power of godliness. This also is apparent in the Church of the jews: which though it fell away to many horrible corruptions, and gross idolatry; yet by the ministery of the Prophets it was eftsoons reclaimed, and attained at several times, many glorious reformations, as in the times of Asa, Ezechiah, and josiah, 2. Chron. 15. 2. Chron. 30.31. 2. Chron. 34. etc. yea it was not past hope of recovery, it was not utterly given up to that abomination of desolation, until it had utterly rejected the word of the Prophets, and grew to persecuting such, as sought to reclaim them, as appeareth 2. Reg. 18.14.15. 2. Chron. 36.14.15.16. And the reasons hereof are, 1. Because the power of the word is Gods only ordinance, as to plant a Church, so also to water, and increase the same to perfection, 2. Pet. 1.1, 2. Ephes. 4.5.6. 2. The Church of God, hath as much or rather more need of the word after it is planted, for the further growth thereof, than it had for the first founding and establishing of the same. And that, First, Because, having now tasted how sweet the Lord jesus is, in his holy ordinances, it will now more hunger and thirst after further comfort, till it be made meet for that glorious inheritance. Secondly, No Church at the first planting, can be so perfectly set in order, but that still it may and aught to grow and increase: though happily the Form thereof may be perfect, yet their submitting to that Form, must be wrought by degrees, they will not at the first so easily digest the strictness thereof. 3. Especially if we consider, that now Satan will step in, by all means to hinder our subjection to the ordinances of God: either labouring to distract or disjoint, 1. Cor. 3.4, 5, 6. by inward divisions; or by outward persecutions see king utterly to overthrow. And have we not then still need of the Word within, to compose all differences? had we not need of the word to quench all the fiery darts of Satan, to prevent his stratagems, or else to confound them? 4. And seeing we must daily grow and increase to perfection, can we thrive without daily food? must we not necessarily fall away, and pine utterly, unless we be sustained constantly by this comfortable repast? Use. And therefore, First they are here reproved that conceive that the Word indeed is necessary for the planting, & gathering of a Church, but when it can go alone, they conclude it is needless, or at least indifferent, we may do well enough without it: we may have it for state, and ornament, to maintain the outward name, but for us, we have knowledge enough, we are sure of our estates, we fear no dangers, and therefore let us prevent none. Secondly, This serves for reproof of the ordinary ministery, that esteem places of Charge, rather rewards of former pains and study, than any necessary bonds to tie us to further pains. Either being painful only in the Universities & Seminaries to gather their seed, but neglecting to scatter it, & so grow idle when they are called into the Vineyard; or if for credit and profit they will take pains at their first entrance into a Charge, that they may gain an opinion of learning, and so settle them for their further advantage, yet are after willing to frame to the present state of their people, nouzeling them in ignorance, that so they may rule them better, and encouraging them in any gross profaning of the Sabaoth, under pretence of Christian liberty, and good neighbourhood, that so they may be more easily and fully fed by them. Thirdly, Also here is met withal, that damnable and Atheistical Position, That we may have too much knowledge, too much Teaching, That it puffs up the people, and makes them new fangled. Seeing the truth is, that though the people were better be without, then with that which is mixed with poison and trod under our feet, for indeed there is too much of that; This generally excuseth for, or excludeth that which should be wholesome: so we have rather just cause to complain of the want of the other, we ought rather to wish that all God's people could prophecy: we should pray that the Lord would still thrust out Labourers into his Vineyard, and thrust out those loiterers and deceivers of their souls: we have just cause to fear, that the Lord hath a controversy with the Land, because the people perish for want of knowledge, we cannot have too much of the grace of God, and therefore ought still to have the Word dwell plentifully with us to convey the same. Secondly, Here is matter of instruction, to try our estates by: That if we are not weary of the Word, if we desire to have it dwell with us, not only in the Church, but in our Families too, to be a constant Guide of our ways, and judge of our corruptions, to bring us to daily repentance, this is a sound evidence, that we were converted by it; this is a gracious pledge, that we are growing to perfection. Are we not hereby taught to cleave unto the Word, that so by it we may be led along to the full measure of the age of Christ. Thirdly, we may hence also have some conjecture of the providence of God to his Churches, that if he continue unto them the power of the word, howsoever they may be tainted with many gross corruptions, and fallen away fearfully from their former standing: yet there is hope that they shall recover again, if they submit in any measure to the power thereof. But if once they shall begin to put the word from them, Act. 13.46. & so the just Lord removes their Candlestick: though happily they have endured the word with much affliction, and esteemed indeed the same as their greatest cross and trouble, as still speaking no good, but evil unto them: yet now they shall find, what they falsely fathered on the presence of the word, shall justly overtake them by the absence thereof; they shall be first exposed to the delusions of false Prophets, that being hardened in their sin, they may make up the measure thereof: and when the measure is made up, the sickle shall be put in, the wrath of God shall lay them desolate, and root them out from the face of the earth. And shall we not then mourn when the Bridegroom is departed, and the Candlestick removing? may we not herein see the plague and hide ourselves, that so we be not swallowed up with the common desolation? Uses. Of comfort. 1. For certainty of our estate to come. Lastly, hence is matter of exceeding comfort unto the Saints, not only concerning the certainty of their estate, seeing the Lord will never leave them destitute of his word, or else in steed thereof will give them the Anointing to abide with them for ever, and to keep them to the end. 2. For security of our estate present and future in this life. But if in such times of renouncing the power of the word, they shall yet make it the delight and joy of their hearts, cleaving faster unto it, the more the world seeks liberty, and loving the feet of them that bring these glad tidings, howsoever in the world they are esteemed monstrous persons, pestilent fellows, not worthy to live etc. howsoever happily, they may endure reproach, and undergo many worse afflictions, yet shall the word which they obey, minister sound comfort unto them, and also prevent more grievous judgements: that when the Lord shall bring the consumption decreed upon the mockers and despisers, then shall he set a mark upon these mourners, to save them out of the common wrack, and so reserve them to more glorious and peaceable times. Psal. 119. Esay 28.19. Ezech. 9.6.7. Thus doth the Lord mercifully stick to his Church in the needful time. And is there not great reason so to do? Yea certainly. Behold this glorious Church of Ephesus, now decayed in her zeal, and if she be once down, she is like to run amain: Though she was planted in perfection, yet she walked not according to that rule, but grew remiss in her zeal and love to the Brethren, and so left her first love unto her God, and so is here challenged thereof by her best beloved jesus Christ. Whence we may learn secondly this lesson. 2. Doctrine. The best have their infirmities, and are subject to grievous sins. That as the best Church, so the best Christian hath, and may have some infirmities and corruptions; as appeareth by those 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, Manasseth an horrible Apostata, and bloody persecutor. 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, Ephes. 2. Col. 2. Rom. 5. 1. john 1.8. Ephes. 5.23. seeing the Lord jesus hath satisfied the 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: Rom. 6.12. Rom. 8.1. Therefore that some infirmities 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: Reasons. Why infirmities remain in the Saints. Ephes. 5. 1. joh. 1.8. Rom. 4. 1. That Gods free mercy, may be daily advanced in 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. Cor. 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. And so the conscience of our daily infirmities, proves a gracious means to prevent Apostasy, As 1. Being occasions daily to suspect ourselves, and fear our estates, and so to renew our repentance. 2. To be more watchful over our ways, by how much we are subject to fall. 3. To redeem the time and entertain all occasions to prevent sin, and make sure our election, so to have our accounts always ready against the coming of Christ. 9 And are we not hereby made more compassionate towards our brethren, as being subject to like temptations with them. Galath. 6.1. Genes. 38. 10. Do not the wicked 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. 11. Are not the Saints provoked daily to renounce their own righteousness, and fly unto Christ, living the life of faith, and contenting themselves with sufficiency of God's grace: 2. Cor. 12. Abac. 2. 12. 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. 13. 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, Uses. 1. Of reproof. 1. of the Papist. and that first of the 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, 2. Profane Protestant. that flatters himself in 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; 3. The ignorant Protestant. who 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. 4. The carnal Protestant is here also convinced, and 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: Sin to be striven against though we cannot fully and wholly subdue it in this life. 1. The commandment of God to strive against sin, though it still remain. Col. 3.5. 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. And hence proceedeth the just condemnation of the times wherein we live, wherein, though iniquity abound and is ripe to the harvest, yet the cry is, all is well, let no man reprove, or it is but our infirmity, and so we must be borne with. So the hypocrite either sees no iniquity at all, or if the grossest sin break forth, yet it must be but an infirmity, that so he may be hardened therein, that he cannot repent. 5. The weak Protestant. 5. The weak Protestant is here reproved, that esteems his case singular, when he is overtaken with any gross sin. 2. Use, of instruction Secondly, this serves for instruction, and that many ways: as, 1. To rest only on Christ. To teach us to rest wholly on Christ in the matter of 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. 2. To be humbled with inward corruptions. We may hence learn to be abased and truly humbled; not with outward afflictions, which may breed worldly sorrow, but with our inward corruptions, which may cause godly sorrow to repentance: 2. Cor. 2. james 4.8, 9 3. And seeing the best hath his infirmities, 3. To be compassionate to others. here is a notable means, to teach the proudest to have compassion, to 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, even the least infirmities, not allowing ourselves in the least corruption. 3. judge ourselves daily for sins particular so for as we know, or are justly challenged therewith. 4. Condemn we secret corruptions and motions to evil. 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. 8. If we feel the power of sin daily weakened in us. 9 Especially of such sins which have most prevailed heretofore. 10. And mourn unfeignedly for the sins of others. 10. Labouring to pluck others out of the fire, and warning them by our example. 2. Use. Of comfort. That we have right in Christ. Thirdly, this serves for comfort, and that many ways, As, 1. In that God hath left infirmities in us: therefore have 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 To prevent despair. 2. Let us not despair in our greatest temptations, seeing the greater misery, the greater mercy. As it is God our Father that hath left sin in us, yea in the dearest, 1. Ioh 1.8. Eph. 5.19.20.21. Rom. 5.3, 4. Galat. 4.6, 7. 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, 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. Not to imagine our case singular. 3. To this end let us not think our case singular, seeing 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. That infirmities shall not fester in us. job 33.15 Acts 2.36, 37, 38. 4. Lastly, though we have infirmities; yet let this comfort us, that our God will not let them fester in us, but by the power of our conscience, or ministery of the word, or 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, 3. Doctrine. Sin to be reproved. Levit. 19.17. Reasons. that 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, 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. 3. At least we justify God, 4. and make the sinner without excuse: Ezech. 33. 5. and save our own souls. 6. As also hereby we provoke him to repentance, and so by renewed repentance to perfection: Levit. 19.17. And shall we not hereby put the Christian to the trial of his soundness. If he will endure reproof, there is hope of him, he is best able to bear it, he will make best use of it? Tit. 1.15. or is not this the means to make him sound. Is not this a means to cast off the hypocrite, and so to rid the Church of her most dangerous enemy. And this 1. condemneth the flatterer, Use. 1. Of reproof to the flattering teacher. that either will see 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, 2. Of the perverse and malicious that calls darkness light, and light darkness 3. Of the respecter of persons. that justify the wicked and condemn the righteous: Esay 5.21. whereas our Saviour 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. 2. Of the people. 2. Tim. 4. Galat. 4. The people also are here condemned, that hate those that 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. 2. Use of instruction. Hos. 6 5. Esay 58.1. john 16.2. Secondly, here is instruction, 1. to praise God for faithful 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: jeremy 6. Numb. 16. jeremy 28. Ezech. 34.13, 14. 3. Hear is matter of trial both for Minister and People. If the one will rebuke sharply, and the other brooken. If the Minister will not cease to reprove, till ●e have either converted, or convinced. If the hearer will desire to be smitten till he do amend, yea when he doth his best, still desires to be humbled & searched, that still he may increase. 4. We learn here by our saviours example how to reprove for sin: namely, 1. Exemplary, not being partakers with him in his sins, but by our contrary constancy and good example justifying our reproof, taking away all exceptions, and this hath place always when other means of reproof will not be admitted. 2. Truly, not challenging of what is not, not condemning all for some, nor being carried with heare-sayes or surmises, but as we know, and what we know: Thou hast lost thy first love. Sin, how to be reproved. 3. Plainly: Thou art the man, 2. Sam. 12. 4. Particularly: Letting him see his particular sin, not in the clouds, not generally: and yet here we may use sometimes Parables, and propose it in another case to provoke us to apply use to ourselves. 2. Sam. 12.2, 3. 5. Lovingly, not with reproachful terms, not with imperious and insolent upbraid, but with grace, and compassion, considering ourselves, and preventing obstinacy and imputation of malice, using to this end insinuations of our love to prevail the better, Rom. 9 and hazarding our uttermost to save a soul, not behind his back, but to his face, adding the promises of the Gospel if he do repent, and so using all means to give him hope of recovery. 6. 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, adding to our reproof, denunciation of vengeance. 7. Constantly and seasonably, not letting him lie in it, taking the fit time, etc. as Abigail did, 1. Sam. 25. meeting with the beginnings of evil, and not giving over, till either we have reclaimed, or made inexcusable. 8. Impartially and sincerely, not sparing the greatest nor dearest unto us; no nor the house of judah, Amos 7.8. 1. Sam. 12. Esay 58.1. no not the most excellent Church; not David, though a King; not our children, not any, Eli, 1. Sam. 2. Lastly, here is great comfort, 3. Use, of comfort. that being reproved for sin, we are judged in this life; and so by the grace of God 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, Doctrine 4. The least sin in the Saints is sufficient to make the that Christ doth come against his Church for this sin: here we learn, That though God loveth always the person of his children; yet he is displease 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. jere. 19 Psal. 89. 3. The sins of his children do more grieve him, and indeed are more grievous in themselves: First, because 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: 2. Sam. 12. 4. 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 in ourselves 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, that so he might manifest and confirm his love more and more to their persons in fitting them to glory. But how stand it with God's justice to punish sin in the Elect which he hath punished in his Son? Answer. He doth not punish sin in us as he did in his Son according to the exactness of his justice, and defect of our sin, for than we shall never be able to abide it. 2. He doth not intend to punish sin, but to amend the sinner, and so qualifies his corrections accordingly: As accompanying them with the word, giving us strength to bear them, or framing them to our weakness, ministering abundant consolations to countervail them, and giving a gracious issue out of them, either taking away the rod, or giving patience to endure it. And this serveth, 1. Uses. 1. Of conviction to those that by reason of prosperity flatter themselves in integrity. 2. Those that are impatient under the rod deserving the same. To condemn the wicked that flatter themselves in 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, 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. 3. Those that judge peremptorily the estates of men by outward things. Use 2. Instruction how to keep God our friend. 2. To be patiented under the rod. 3. To try our estate by the use of the cross. To reprove the world that judge of men by these 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 same. 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, 1. if we feel the Lords displeasure, and so fear and departed from evil: Prou. 14. 2. If we can find comfort in the word. 3. And wait patiently on our God in our greatest afflictions. 4. Not seeking so much the removal, as to have the corrections sanctified unto us. 5. Either by bringing some sin passed to light, and judging for it, or else preventing sin to come. 6. Making us more tender in conscience, 7. More compassionate to our brethren, 8. More out of love with the world, 9 More to long after heaven, 10. More zealous in holy duties, more jealous of ourselves, more confident on God, more ready for death. 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. How the saints though leaving their first love, yet may be justified that they faint not. Quest. But how may she be said to have left her first 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 have been formerly zealous, but now she was decayed, and her present decay might not being prevented breed a further relapse, and so threaten either some grievous scourge to pluck her out of this pit, or else might occasion final Apostasy. 4. She might maintain the doctrine of the Gospel, though to the enduring of manifold afflictions for the same, and yet neglect the holy discipline, and so grow remiss and careless in the practice of godliness. 5. 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. And yet we see the Lord is not satisfied herewith, but she must recover what she hath lost, and still increase in holiness, nor utterly reject us for our failings yet would not he have us lie in them. 6. Wherein observe we the care of the Lord jesus unto his Church, Doctrine 5. that though she was not overtaken with any gross and apparent evils, that she did not altogether fail in doing of good, yet he doth here reprove her for some measure of decay, for omitting what she should have done, intending thereby to provoke her to perfection, and to recover her of her failings, that so she may grow to perfect holiness. Whence we may further learn, that the Saints of God are to be reproved foes sins of omission, even for omitting or neglecting that which they should do, yea for failing in the measure thereof, aswell for gross and apparent breaches of the will of God. Thus have the Prophets reproved the people of God, for failing in what they should have done, and for carelessness in holy duties. Thus was Eli challenged of the Lord, for neglecting to reprove his sons, 1 Sam. 2. Thus are the Corinthians charged for neglecting due preparation to the Holy Sacrament, for neglecting the due execution against the incestuous person, 1. Cor. 5.2.3. 1. Cor. 11.23.24. The Reasons hereof. 1. Because the Saints do not easily take notice of these failings, if they avoid scandalous evils, if they do in any sort perform outward duties, yet they fail in the measure, as not performing them in zeal and courage, and herein they many times think they may be excused, because they are not yet perfect; because they are subject to infirmities: or by carnal wisdom be induced to more moderation, (as they call it) or abatement in them; yea happily under pretence of Christian liberty, may have some allowance hereunto. 2. It is that, wherein the Saints do most fail in, and may most dangerously deceive themselves hereby; as 3. That these sins of Omission may be occasions to give us up to gross and open sins, even to commit many foul offences against the Law of God; as causing the Lord to leave us to our own lusts, that so neglecting what we should do, we may commit what we should not, to the confounding of our carnal confidence, and provoking to more zeal, as 2. Sam. 12. Are not many overtaken with the sins of the time, because they cannot mourn for them, or courageously remove them. 4. These sins of Omission do most grieve God's Spirit, and challenge the power of sanctification: most hinder our growth in grace, and are dangerous occasions to hypocrisy and lukewarmness. And this serveth, to reprove the fashion of the Times, which is either not to reprove at all, or at the most to reprove for gross and open sins, as for failings in what we should do, these are either not touched at all, or rather excused and justified under the pretence of infirmities, and in that specially the power of godliness is generally challenged of too much more than needs; therefore, this measure is approved, as being what flesh and blood can do, what is common with the time, what will best serve the looseness and indifferency thereof, what will best secure us against the snares thereof. 2. Here is matter of trial, that if we take aswell to heart our failings in what we should do, yea be humbled in our wants, when we have done our best aswell as for gross and open prophanesses, this is a good testimony of the power of Grace, that the Lord hath begun his work in us, and so by this narrow trial intends to make us better. 3. We are hereby also taught how to deal with our own hearts, even to be jealous of ourselves, especially, for sailing in holy duties, to examine our hearts principally in this case, how we are cold in prayer, insensible of God's judgement, that we cannot mourn for the sins of the Time, that we do not reprove the common sins thereof, the abominable swearing, profaning of the Sabbaths, etc. for this shall be a means to keep us from the like abuses, this shallbe a gracious help to increase in holy duties, and so to submit to a conscionable ministry to this end, comforting ourselves, that if we belong to God, our gracious Lord will not let us scape in the least sailing, but if his word will not prevail, he will come against us with some secret or open chastisement, to recover us betimes, and so to prevent us from Apostasy, that we may increase and follow hard after the mark. And this is that which we further learn herein. That though the Lord accept the purpose of the heart, and will not quench the smoking flax; Doctrine. 6. yet he would have us recover ourselves, and grow in grace, and follow hard after the mark; we must abound in grace, and be plentiful in good works; The elect must go forward and persevere in grace, labouring to perfection. we must do the first work, nay, we must thrive in well doing, expressing outwardly what 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, Eph. 6.13. And that, First, because the Lord hath commanded, That we should be holy, as he is holy, 1. Pet. 1.13, Reasons. 14, etc. 2. Christ jesus hath deserved to make us perfect, by his perfect obedience. 3. And by his Spirit daily dwelleth in us, to lead us into all truth. 4. Hereby we make sure our election, and attain to the certain knowledge thereof, 2. Pet. 1.10. joh. 7. 5. Hereby we make ourselves meet for that glorious inheritance, 1. Col. 11.12. 6. Hereby we provoke others to glorify God, Matth. 5.16, 17. and strengthen the weak. 7. We daunt and confound the enemies of the Gospel, 1. Pet. 2. stopping the mouth of all iniquity and reproach. 8. And adorn and beautify our glorious profession, 1. Phil. 27. 9 And gain more glory to our blessed God, Math. 5.10. And this serveth, Uses. 1. Of reproose to those that deceiver themselves with good intents and motions. Of such as go backward. To condemn, 1. all those that flatter their hearts with good intents, when they are utterly void of good fruits, Prou. 3. Esa. 29. 2. Such as stint their measure of holiness by flesh and blood, and such carnal Rules as square thereto. 3. 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. As fear to be noted of singularity. 4. And those likewise that fear to abound in holiness, zeal, etc. lest they be accounted singular noted men, precise, vainglorious, etc. As justify decays. 5. And these especially, that have not only slacked their zeal in religion, but do justify this decay, as being now more wise, sober, etc. in their profession, where as before they were fiery, rash, indiscreet, etc. Use 2. Of instruction, how to increase. Means of Apostasy. 1. Corrupt judgement. Secondly, here is instruction, and that first, we must labour 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, First concerning Holiness. 1. We may be too holy: 2. That our forefathers were saved with less, and therefore, what need we strive for more? 3. That we have been too forward already, and therefore it is now wisdom to abate, to be more indifferent. 4. Or measure the worship of God by prosperity. 5. That seeing we cannot be perfect, therefore it is in vain to labour thereto. 6. That there is no time past to serve God; If we can do it on our death beds it will serve the turn. 7. That the best and freest service of God is to make no bones of sin, because this is true peace of Conscience, liberty this argues, the abolishing of sin by his death, to commit it greedily without remorse. 8. That we may serve God and the world too. Luke 16. 9 That less will serve the turn, because many do less, and we hope are saved, Acts 14. 10. That God's mercy doth more abound in our failings, Rom. 6.1. 11. 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, Heb. 12.1, 2. john 15. 12. That the service of God is a matter of indifferency: if we doeit, it is well? but if we fail, God will be merciful. Secondly, We must take heed of corrupt judgement, concerning Apostasy, And that on the right hand, As that, 1. Decay in former zeal and measure of sanctification is not Apostasy, but rather a re-edifying of former rashness, and ignorance, by spiritual wisdom, teaching us more moderation and humility, not to presume above others, to maintain society and peace by returning rather unto others, then to be so strict, as to bring them unto us. 2. That it is Apostasy to admit any change of judgement, seeing we know but in part, and so are subject unto error, and therefore we may be, and are often deceived, and therefore must change our opinions, and this change is not a decay, but rather means to increase in godliness, 3. Thar it is Apostasy to differ in judgement, and so in practice from a Church otherwise truly grounded, and established: seeing the Lord gives not to all a like measure of light, neither to all, at one time, what is necessary. And therefore either we may not yet see what is fit, and so are not to be condemned Apostates, for what we know not; And can we consent with good conscience to what we know not; or else it may please God to let us see more then happily is discerned, or will be acknowledged, Rom. 14. for what Church is without it imperfections? And shall we shut our eyes against any light that shineth, ought we not to practise, as we are convinced, and being converted, ought we not to strengthen the brethren? aught we not to grow up to perfect holiness; And therefore seeing we forsake not the society for it imperfections, but rather walk therewith in the common light, and if we differ from it, wherein it is short of perfection, do we not hereby let it see it imperfection, and so by our wise difference lead it to perfection; and shall we then be accounted revolters from the Church? Especially if Bethel become to be Bethaven, if in the beginning it was not so; if Ephesus have forsaken her first love; If the faithful City, whose faith was once published through the world, be now become an harlot, shall we be condemned as Apostates from that cursed Synagogue which is so fallen away from it former purity. Ought we not rather to provoke her to do the first works: and if she will not hearken, shall we not still protest against her? shall we now measure ourselves by her crooken lines, that so being partaker with her in her sins, we may be partaker with her in her plagues. But of this more hereafter. Secondly, We must avoid corrupt judgement on the left hand, concerning Apostasit, As 1. That every failing in Religion, every breach of God's holy will is properly Apostasy: for then the best must be Apostates; all will be subiest hereunto. Because though every sin, yea the least, makes way for Apostasy, if we lie therein without repentance, and fall to excuse and allow ourselves therein, yet by the mercy of God the Saints recover, and so their failings by the special indulgence of the Almighty, are means of their more sound and speedy proceeding in the work of grace. 2. And therefore far be it from us to conclude, That any the most grievous sin in the Elect, is Apostasy; That is, such as excludes all hope and means of repentance; seeing though in itself it deserve that God should utterly forsake us, and so give us up utterly to forsake him, and fall away from him; yet because God is our father, and will not reward us after our sins, nor deal with us after our iniquities; but howsoever he forsake us for a while, leaving us to these corruptions, yea to be chastened for them, yet in wrath he remembers mercy, sanctifying these corrections to bring us to repentance, by opening our eyes to see our sin, and humbling us with the sense of them hereby, that so we might deny ourselves, and hunger after mercy in Christ jesus. Doth he not now return unto us in great compassions, enabling us by faith to lay hold upon Christ in him to apprehend the pardon of former sin; through him to obtain grace, to prevent future sins, and so to walk more humbly and constantly with our God, and so by him to perfect the work which he hath begun in us. A second means of Apostasy is, Corrupt practise: 2. Corrupt practise. And that on the left hand. 1. When either we live by examples of the greatest: 2. Or by the lover 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: Secondly, On the right hand. 1. When we grow spiritually proud of well doing: 2. Or grow to singularity, and so to forsake the fellowship upon pretence of their corruptions, that we may not be defiled with them. Esay 65.5.6. Hebr. 10.23. 3. Or affect curious, and unnecessary knowledge, to puff up, and not to edify. 1. Cor. 8.2. 4. Or study only to know, making no conscience to practise as we know. 2. Col. 4. 5. Or stand more upon trifles and circumstance than many matters. 6. Or serve God only so far as we gain thereby, avoiding afflictions as hindrances thereto. 7. Or pretending, because of afflictions, that either now we have no leisure, or else it is in vain, or too late to serve him. 8. Or grow secure and dead in the performance of holy duties, performing them for custom, carnally, hypocritically, etc. Libertine. 9 Or grow inconstant in holy duties; intermitting the set times, of prayers, hearing the word, etc. 10. Or grow negligent in converting others. 11. Or admit of human inventions, with the worship of God. 12. And upon pretence of peace, give way in the least against conviction of conscience. 13. Or prove unthankful unto God for his particular mercies, 1. Rom. 14. Or fall into gross sins, and lie in them without repentance: Psal. 51. 15. Or judge uncharitably of our brethren, withdrawing our compassions from them: Secondly, Motives to provoke us to constancy in well-doing. consider we these motives to make us abound in good works, and grow constant therein. 1. Consider we the faithfulness of our God, who loveth to the end. joh. 13.1. 2 Remember we the continual service of the Saints in heaven, they incessantly glorify God, and also continually: 1. Thess. 4. Revel. 4. 3. Consider we the power of jesus Christ still remains to cover our imperfections, and to strengthen us to perfection: Heb. 12.1, 2. and to this end makes continual intercession for us. 4. Know we that the Comforter doth abide with us for ever, joh. 17. to lead us into all truth: and so forward in all holiness: joh. 15.16. 5. 1. Pet. 4, 15. Consider we that the righteous can scarcely be saved. 1. Pet. 4.15. and what pains the best have taken toward heaven. 6. 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 righteousness in due season. 7. Discern we often how we have failed heretofore, and this shall provoke to more industry hereafter. 8. And lay we to heart the sudden coming of Christ, and so we shall be provoked to make haste. 9 And propose we unto ourselves that glorious Crown, and so we shall fight that good fight of faith, and finish our course with joy. 10. Observe we the providence of our gracious Father, in turning about all things, that they shall work together for the best to further us to happiness. Rom. 8.28. 1. As causing our greatest afflictions to be means of removing all lets, especially our sins, and spurs to perfection, Esay 1.25. 2. And making our very sins matter to prevent or subdue sin, and so to provoke us to more endeavour of holiness, by how much we have been cast behind, and what shall then separate us from the love of God? what shall not further us to hasten to perfection? Rom. 8.33.34.35. 11. To this end, take we a view of the special privileges of godliness, which are, 1. That it only hath the promise of this life, aswell as of a better. 2. It only can give us sound Comfort in our greatest troubles, 3. And give us certain victory over them all. Only this sanctifieth all God's blessings unto us, that they may be pledges of eternal life, 1. Tim. 4.5. This only gives contentment in all occasions, and so doth possess us of heaven in this life, 1. Tim. 6. 12. And seeing that in our Father's House are many Mansions, and those that are most faithful, shall have greater increase of glory, Therefore, let this encourage to increase in grace, that so we may be partakers of greater happiness. lastly, 13. Consider we how unwearied the wicked are in evil, what policy they use to continue therein, using variety of Objects to prevent loathsomeness and satiety; arming themselves with diversity of means, whereby they may be better able to accomplish their lusts, and with more pleasure enjoy them longer. And shall they take more pains to go to hell, then 〈◊〉 to Heaven? Shall they be still striving, and never weary, to their own Condemnation? and shall not we be still endeavouring to make sure our Election. Thirdly, practise we these means of Growth and Constancy? 1. Retain we soundness of judgement, concerning the power of godliness? 2. Do we all things from the ground of the heart, as in the sight of God? 1. Thess. 1. 3. Cleave we still to the power of the word, and strive we to increase in knowledge? 1. Phil. 1. Coll. 4. practise we constantly the duties of piety and charity, not serving God by spurs, but keeping a constant course in holiness, that so the service of God may be more easy and comfortable. 5. Watch we daily over our hearts, in a true searching and examining the same, Psalm. 4.5.6. 6. See that we renew our repentance, as often as we sin. 7. Labour we the conversion of our brethren, and judge we charitably of them? 8. Make we conscience especially of Sabbaoth duties, because our powerful practise thereof shall better enable to a general increase, and to constancy therein. And, 9 Avoid we curiosity of knowledge and meddling in others affairs. 10. And stick we not in the beginnings and elements of Religion? Hebr. 6.1. 11. And because we shall be sure to encounter many enemies that will seek to hinder us in this spiritual groweth; therefore put we on the whole armour of God, that so we may resist in the evil day, Ephes. 6.11.12. 12. Especially seeing the love of the world will mainly endeavour to press us down, and hinder our proceeding upon pretence of providing things necessary; etc. therefore, that we may in nothing be careful, let our requests be manifest unto God in prayers. 13. And labour we true contentation in whatsoever outward measure the Lord hath dispensed, that so we may still hunger after spiritual graces. 14. And prepare we our souls daily to afflictions, submit we to whatsoever our loving Father shall lead us into; that so carnal security may be prevented, our corruptions purged, and we daily provoked to perfection. 15. Quicken we and enlarge our desires of heavenly things, and this will be a means to spur us forward to practise. Measure we not our condition by any measure atetained, but still forget we what is behind, and hasten to that before. 16. Walk we always in fear of ourselves, and suspect we all our works, yea then most, when we enjoy greatest graces: Pro. 28.13. and maintain we tenderness of Conscience, in all things. 17. Remember we our ends, and uncertainty of our life, and the account we must make: 2. Cor. 5.10.11. 18. And resign we ourselves daily into the hands of our God, resting on his providence, 1. Pet. 5. Mat. 6. 19 Entertain we cheerfully the motions of the Spirit, and put them in practise diligently, Eph. 4. Thus shall we grow constant in well doing, and persevere unto the end. Mean to prevent Apostasy in the sense of our failing. 1. Mean while let it stay us from Apostasy, that our gracious God requires no more than he gives, if he give us but one Talon, he will not require according to three; and therefore though we be far from what we should be, or what others are, yet let not this discourage us in our present measure, or from attaining further, because he which hath given others more is the same also unto us, and will be in like measure, both accepting what he gives for the present, and perfiting of his own work in due season. 2. That though we are sometimes ebbing, and sometimes flowing in the measure of holiness, yet our God is always the same unto us. And therefore measure we not his love, by our different measure of increase; but rather resolve we, that as when we increase more, we have more cause to love him; because he answers our endeavours: so when we seem to go backward, we have then cause to love and trust him more, that so he may recover us; as we have more need of his love when we fail, to lead us forward again; so we have as great need of his love when we have done our best, to empty us of all carnal respects of vainglory, etc. that so it may appear his only love hath occasioned this increase, all this service shall redound to his glory. 3. That in the work of grace we must live by Faith, and not by sense, not measuring our estate by what we are in ourselves, but by what we are in Christ; not what we are for the present, but what we shall be in the life to come: And therefore comfort we ourselves, that as the least spark of grace is an evidence that we are engrafted in the Vine, so being the Vine we shall be daily purged and prepared to bring forth more fruit; that what we do for the present shallbe accepted as perfect in Christ, and the more sense we have of the imperfection thereof, the more may we be assured of our interest in Christ jesus, the more shall we be provoked still to be found in Christ, not having our own righteousness, that so in him and through him the work may be perfected. Fourthly. Make we trial of increase by these marks: 3. That we grow in every part, aswell inward as outward. 2. That we discern our corruptions more, and are more humbled for them. 3. That our affections to the world are more lessened and quieted. 4. That we are more contuetned with our estates, and can more cast our care on God. 5. That we are more willing to endure afflictions, and ready to lay down our lives for the Name of Christ. 6. That we can more grieve for the sins of the time, and yet labour more heartily the conversion of sinners. 7. That we are more sober and wise in the use of Christian liberty. 8. That we are more cheerful and able to holy duties, and so do more hunger after our dissolution, and are willing to die. 9 That he can be emptied of all, by respects, yea of all respect unto ourselves for the glory of God. 10. That we find such sins most weakened, to which formerly we have been most subject. 11. That howsoever we differ in practise, yet still our desires are more inflamed, especially upon our failing to more constant obedience. lastly. 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 out 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 is, Doct. 7. Every true convert hath a first love. 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 can not 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 with the dearest for the enjoying of it: First love discerned by marks. Matth. 13. joh. 6. Coloss 3.1. 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: Hebr. 10. Ephes. 1. submitting ourselves to the power of the word, though it be never so bitter to the flesh, and cross the lusts thereof. 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, 1. Tim. 1.15.16, 17. and 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 Galath. 2. Matth. 8. etc. 8. And being ravished with the sweetness of the love of Christ, Luke 22.33. we enlarge ourselves to declare the same to our brethren, labouring to bring them to Christ, by plucking them out of the fire: joh. 1.18. Jude 22. The wisdom and mercy of our God in vouchsafing his children upon their conversion this lively and ardent affection of holy love is manifold. Reasons of this first love. First hereby to scale unto them the truth and assurance of this blessed Change, by this sensible and sweet change of their affections, that whereas before they could not relish and brook the power of the word, neither had any delight in the excellent, but esteemed their persons contemptible and odious, deemed of their ways as madness or hypocrisy; now finding by the mercy of God their hearts inflamed to the love of the word, though it utterly confound all former hopes, and cut off wholly all future expectations for the flesh, and withal pretending such to be most dear unto them who are hated of the world, and in regard of outward appearance, are not able to requite our love, and yet because they are in Christ, are therefore for his sake to be beloved; may we not hence assuredly conclude unto our souls, that we are translated from death to life, because we love the brethren; is not this our evidence, that we are now chosen out of the world, because we love those whom the world hates? is not this an argument that we are now in Christ, because his love only constrains us to love his members? and seeing our love unto them is, to make them like unto us, is it not our testimony, that we are converted unto Christ? and could we submit to that word which is so rejected of the world, so irksome to our corruptions, unless the love of Christ did constrain us in obedience to his Majesty; unless this love of Christ did hereby provoke to have all our imaginations brought in subjection by the power thereof, that so we might retain nothing to grieve the blessed Spirit, unless we were overcome by the power of Christ's love, to receive the stamp of his Spirit, and furniture of his graces, whereby we might in some measure show our love unto our Christ, could we possibly receive the word in such affliction, and yet with such joy in the holy Ghost, unless the love of Christ did overflow in our hearts, to so allow up all those troubles, unless all such troubles were hereby countervailed with unspeakable Comforts? And had we not need of some special means also to preserve us from falling away, though we have tasted how sweet the Lord jesus is: yea certainly our old enemy will now seek by all means to re-enter again, and he wants not his occasions, even from the estate of our first conversion to attempt the same. For either now upon our conversion, the world will step in with it glorious and pleasant baits of prosperity, and great matters to search and blast (if it be possible the birth in the bud, or if it cannot divert and withdraw us from the right end of our calling; yet at the least to cool and hinder us in the pursuit of the true end, and that by pretence of our Christian liberty; because now we have right in the best, and why may we not use them who more fitly for these who are better able to use them; especially if we shallbe carried to measure our inward estate by them. Or if this will not prevail, but that it is the will of our gracious God, that by manifold tribulations we must enter into the kingdom of heaven: then Satan will put in on the other side to drown the birth by whole flonds of tribulations, Reu. 12. stirring up our own house to become our enemies, because we will not be ruled by them, because our contrary courses do secretly condemn them, stirring up the great ones to persecute us, as enemies to government, disquieters of the common peace, yea rather than fail, adding affliction to affliction, labouring to persuade us, that because we are thus afflicted, therefore God hates us, and so we are deceived in our estate, we are not the beloved of God. Against all these serves this special grace of our first Love, the power whereof is such, that it proves both an excellent preservative against the allurements of prosperity; as having so ravished the heart & taken it up to an higher quest, that the love of the world is esteemed no better than dung in steed of loving the same our holy fear is procured, lest it may infect us; and therefore holy wisdom gained to have as little to do with as we may, lest it do infect us, and so also becomes a gracious remedy against the flames of affliction; as so selling our hearts in the assurance of God's love, that all things shall work together for the best, so preparing us by the love of Christ to encounter any afflictions, so enabling us for the love of Christ to endure the greatest troubles, so assuring us, that through Christ jesus we shallbe more the conquerors over them, so sweetening all our troubles unto us, that we shallbe provoked to love our God the more in that he accounts us worthy to suffer with his son jesus, so confirming unto us that those light afflictions which are but for a moment, shall procure unto us an inestimable weight of glory in the Heaven. This is our first love, these are the marks thereof, and by the same it is graciously preserved, and increased. Use. To condemn flashes and tastes. To try our conversion. 1. Whereby all those sudden flashes, and feigned and inconstant affections of hypocrites are rejected: Heb. 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 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: To reprove the world's deceit. To comfort the Saints. nay, esteemeth it a wonder and madness to be converted. 4. And the Saints are comforted, that seeing their love unto God dependeth on his love unchangeable to them. 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. Doct. 6. The Saints may leave their first love, so did David, Peter, Solomon, etc. Psal. 51. Galat. 2. 1. King 11. The Elect may leave their first love. And the reasons 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, And by what means. whereby the love of the Saints 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, Means of leaving first love 1. Withdrawing and neglecting that should nourish it. when either they, 1. Neglect the powerful ministery of the word, etc. 1. Thess. 5.19.20. submitting to carnal or luckless means. 2. The constant practise of private and public prayer. 3. Or the fellowship of the Saints, Hebr. 10.24.25. 4. Or the motions of the Spirit: 5. Or neglect to examine their hearts daily. 6. Or fail in daily repentance. 7. Or neglect to conoert others. 8. Or abate of holy order and discipline which holds up the power of godliness, as if now we could be laws unto ourselves. 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 in different. 5. A corrupt and carnal Ministry: 1. Spiritual pride, an occasion to leave our first love and how. Concerning spiritual pride, as Converts are subject hereto 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; 2. Pet. 1.3. may they not hereby be enticed to justify themselves, 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, Eccl. 1.9. seeing the Lord hath imposed these callings to humble them. Or else they may so carry themselves in their 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, and disposing of his graces diversly, 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 the falls of others may give occasion of this pride, as provoking them to the judging of their brethren, and condemning their estates. 4. Or the more eminent graces which the Lord bestows on other, may provoke to envy and discontent, and so discover pride, yea, may further occasion a condemnation of themselves, as if because we are short of others, therefore they are nothing, therefore they may doubt of their estates, or else, 5. This abasing of themselves in comparison of others, may tend to affect commendation from others, and so bewray this inward Pride. 6. Or they may rest in themselves on the sense of their increasings, and so robbing God of his glory, shall discover their pride. 7. Or they may be puffed up with this, that they are low in their own eyes, can despise the world, can endure afflictions, can reprove sin, etc. 8. 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. ver. 9, 10. 2. Cor. 12.7, 9 Or else they may rejoice at the destruction of their enemies, and so be tainted with spiritual pride: job 31. 10. Either they may be hasty in expecting the reward, and so for want of patience, discover spiritual pride: Heb. 10. 11. 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. 12. Either they may be crossed in their expectations, and so preferring their credits before God's glory, bewray their pride: jonas 4.1.2. 13. 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. Or judging others, they are left to judge themselves. Matth. 25. Ephes. 4.30. 2. Their pride making them secure, uncharitable, and so not using their talents, they are for a time taken away. 3. The Spirit hereby being grieved, ceaseth to work in them, nay happily leaves them to grievous buffet. Therefore to prevent this tentation, and overcome the same: 1. Consider we whence we came, and if we did justly strip ourselves of all, if we conferred nothing to the attaining of grace; but rather were our greatest enemies in wishing the same, shall we now be thankful for the least? shall we not be humbled in the greatest? what have we which we have not received? 2. Lay we to heart, how we entertain the graces of God, at the best unprofitable, generally cold and careless, defiling the work by juncture of our corruptions. 3. And yea, overthrowing the work by our confidence therein, our rejoicing and boasting thereof, and may we not fear that this dead Fly will corrupt the most precious ointment, that if we rob God of his glory, he will deprive us of the comfort, either we lose our labour for the present, or shallbe stripped of God's graces, that we may labour no longer. Hath not Lunacy been an effect of this sort of sin in many bountifully endowed? Is not barrenness a common plague hereof in the ordinary Christian? 4. Observe we the Providence of God in the diverse dispensation of his blessings, though he give to some more, yet is not the least sufficient if it be in truth, and is it not then in truth, being lodged by a lowly spirit, is not the greater measure bestowed on others, ours also for use: is it not useful for us to provoke to perfection? is it not available to humble us in our lesser measure, to submit our spirits to the spirit of the Prophets, to send us daily to the tents of the shepherds? is it not a means to nourish love? doth it not submit us to the will of our heavenly Father, to depend more upon his mercy, to crave his assistance more earnestly, to submit to afflictions, to hasten after perfection in a better life. 5. Discern we wisely the providence of God in leading us to perfection, and this also will be a gracious means to prevent spiritual pride; for seeing the Lord shows his power in weakness, that he may have the glory, seeing he brings light out of darkness to confound all rejoicing in the flesh, working out of our very sins a way of increase by humbling us thereby in ourselves, and causing us to deny our own righteousness, and still sending us unto Christ, to be renewed by his grace; have we any cause to be proud of our sins, to rejoice in our confusion, can we deny ourselves truly if we have confidence in the flesh? can we be enabled in Christ, unless we be wholly emptied in ourselves? and seeing affliction followeth sinners, and our sin in God's justice eternal death: If now the Lord shall not only take away the sting of our Troubles, but make them comfortable pills to purge our Corruption? is not his power wonderful, to bring light out of darkness? is not his mercy peerless, that he only may have the glory, shall we be proud of afflictions, that are the punishments of sin, at lest no way likely of themselves to raise such good unto us. And say the Lord should deliver us out of greater tribulations, seeing yet the sin remains with us, may we not fear that though we be made whole, yet a worse thing may befall us? are not new afflictions daily to be expected; and is there here any time to behold the sun when it shineth? 6. At the best, judge we wisely of our best measure of grace; is it either any other then what the Saints have gone before us in, who yet notwithstanding, through pride, Math. 26. and the effects thereof have taken many a foul fall. Remember we Peter's vain boasting, and what a plunge it put him to. Consider David's pride in numbering of his people, & did he not smart deeply for the same, was not his humility the best means to make his peace again? 2. Sam. 24.15, 16. Or is it such, but that still we are not perfect, and therefore must we not forget what is behind, that we may hasten to what is before? Philip. 3.12.13. 7. And alas, what is all we have in comparison of our Lord and Master jesus Christ, hath he not commanded us to be lowly and meek? hath he not done all for us, that we may boast of nothing? did he not walk before us in great patience and humility, even humbling himself to the death for our sakes? is not all our holiness a drop of that Ocean, less than a drop in comparison thereof? and shall servants ride on horseback, when their master went on foot? Eccl. 10, shall we be proud of his graces, when he was so abased in the greatest measure of his own? And therefore practise we thus: 1. View we ourselves often in the glass of the Law to abase us thoroughly: 2. And see we a far off into the glorious inheritance, How to prevent this pride. so far exceeding any worth of our well-doing: are the afflictions of this life worthy of the glory that shall be revealed? Rom. 8.24. who are we that God should thus advance us? 3. In steed of judging others, let us daily examine ourselves, so shall we be more compassionare of our brethren, considering ourselves: Galat. 6.1. so shall we still think vilelyer of ourselves, that so we may be fit for mercy from our God. 4. And labour we daily to renew our life in Christ, that we may have still to rejoice in him, and not in ourselves; that his glory may swallow up all pride of flesh, and his love may still prevail in us, to the further denial of ourselves, that so still we may be found in Christ, not having our own righteousness; that being daily perfected by his grace, we may be found of him in peace at his glorious appearance. 5. To this end be we willing to endure afflictions; and maintain we tenderness of conscience in all our ways. 6. And observe we wisely our inward corruptions, labour we to discern the deceitfulness of our hearts, and shall we not abhor ourselves because we know not our hearts? shall we not much more be abased, knowing them to be so abominable, so froward, so rebellious, so touchy and full of horrible wickedness, such blasphemous thoughts, such filthy motions? if we do not tremble hereat, is it not because yet the fear of God hath not seized upon us, because yet we do not endeavour to worship God in Spirit and truth, joh. 4.24.25. 7. And so daily prepare we ourselves to death and judgement: Is here any time to be puffed up, seeing we must pass through horrors? is it not wisdom to fight lo, that we may enter in at the strait gate? shall the righteous very hardly be saved, and shall we not then work out our salvation with fear and trembling? Phil. 2.12. Math. 7.11.12. 8. And seeing many seek to enter in, and shall not be able, Luke 13.21. ought we not daily to suspect ourselves? shall not he that standeth, take heed lest he fall, shall we be high minded, or not rather ever fear ourselves, lest we also be deceived in our standing, and so deprived of our hope. Lastly. That we be not deceived in the judgement of spiritual pride, and so be justly challenged therewith. 1. To stand upon assurance of salvation no pride. Know we that it is not pride and presumption to be assured of our salvation as the Papists challenge, seeing God hath commanded us to make sure our election, and hath given us his word and Spirit to seal it up unto us; but rather pride to question God's truth, not to believe his word, not to accept so precious a jewel. 2. Neither to labour to perfection. 2. It is not spiritual pride to labour to perfection, though we exceed ourselves, and go before others, not shuting our religion to the will and ability of man; but extending it wisely to the rule of the word, and example of Christ, seeing God hath commanded it, and Christ hath begun it, and he will perfect it; and all things work together for the best unto his Elect; rather it is pride to dream of perfection, when we will use no means thereto; nay, gross presumption and impudence in such as seem to condemn us of pride, for labouring after perfection, seeing they all persuade themselves that they have already attained it: is it not the common voice, that all is well, we need no means of building, we hate to be reproved; we have been always of the same belief, we fear we may be too holy: are not these the ordinary dreams of general perfection: and therefore, if they have attained this perfection with such ease, will they fault us that take such pains for it, should they not rather pity us, and further that we may attain it more easily; or if they condemn for labouring to perfection: do they not condemn themselves, 3. No not to confess Christ in the time of trial. that they never had it, seeing it cannot be had without great labour. 3. Neither is it spiritual pride to make a good profession of the truth, to confess the Lord before men, to stick to the truth in time of trial: is not this a denying of ourselves to confess the Lord? Is it not an abasing of ourselves that God may have the glory? Will it not be a pride in the flesh to humble us? Is it not a trial of our soundness that we will endure for Christ? Is it not a spur to perfection? Rather, it is pride to deny our Master, as if we were ashamed of him. It is horrible Pride of life, and love of the world that causeth this denial, we dare not confess him because we love the praise of men more than the praise of God. If we were truly humbled, we would in all things glorify God. If we set not by our flesh, we would not quitch at any troubles: Remember what caused Peter to deny his Master, and the Lord gives us understanding in all things. 4. And is it not an imputation of pride when we are unjustly challenged to maintain our Innocency. We justify ourselves, we will be found in no fault, we will condemn our judges of wrongful measure. Is it not the practice of the world to justify the wicked, and condemn the righteous? And yet it thinketh to do God good service, in censuring the children of God, because they are contrary to it, in excusing and approving the wicked because they sort with it ways. Are the best without faults and may they not therefore be condemned. Is not the best done in hypocrisy? And therefore are they not worthy to be cast out of the Synagogues? Thus doth the world stumble at the infirmities of the Saints, and because they are faulty in some things, doth therefore conclude that nothing is sound. And ought we then to give way unto these their slanders? Is not the cause the Lords, that is herein challenged, shall we not harden them in their suit hereby, and so prevent them from sound repentance, shall we not betray the peace of our consciences, and cause the Lord to take that from us which we dare not justify? Indeed though man compared with God cannot be righteous, though we must daily deny our own righteousness before God, that we may be found in Christ to be clothed with his righteousness: yet seeing the Lord hath done great things for us? shall we not in thankfulness acknowledge God's graces in us? shall we not propose ourselves, here by examples to our brethren: Nay saith holy job God forbidden that I should justify you. I will never take away mine innocency from myself. job. 27.6. And is it not humility in us to acknowledge what we have received, had we not need of lowly spirits, to encounter the malice of the world, because we will not forsake our Innocency and undergo such afflictions which hence will be raised against us? Is it not an argument of sound denial of ourselves, that hereby we seek rather the glory of God than our own: that hereby we labour the confirmation of the weak. And seeing the gifts of grace are such wonders to the world, such eyesores, and in so base account therewith, is it not a gracious abasing of ourselves to rejoice in that which is so offensive to the world, to triumph and boast of such gracious gifts, which are so debased by it? surely if we shall take our aim aright, it is rather pride in the world to condemn another man's servant? do they know our hearts? will they generally censure us hypocrites because some are such? and because the best are not without their failing they condemn our profession as if it taught no better? Blessed be God we esteem not to be judged of them nor of man's judgement; 1 Cor. 44. he which judgeth us is the Lord: to him we stand, to him we fall: as for the world well may it discover it malice and pride, in condemning the generation of the just, but they must know that the Saints shall judge the earth: if they condemn us because we fail, then do we much more condemn them that are so far behind us. And is it not a wonderful condemnation of the world that they which with one blast condemn us to be too short, that so they may justify themselves, do also even with the same breath condemn us that we are too forward, to zealous, that so their deceitful measure may pass more currently? do they not herein condemn themselves wherein they censure us? If we have our faults, why do they not help us forward; and if we have got some ground why do they then condemn us for increase, seeing they condemn us for failings? shall we happily dive into the mystery thereof? do they not condemn us for failing, because they would discourage us to go forward? do they not condemn us for going forward, because we condemn them for being behind us? do they not condemn our fa●●ings, because they would hereby take occasion to condemn the word, as if it occasioned and justified such 〈◊〉, that so they might harden their hearts, in the base account of the word, and pu suit of their worldly courses, and thereby also put us from the most lively means, which should raise us up again, and so enable us to perfection? And do they not condemn on the other side, our proceed in grace, is counterfeitings, madness, etc. because the wisdom of God is foolishness unto them: they never yet tasted of the love of Christ, else would they think they could never do him too much service? And therefore seeing that which is highly esteemed of men is abomination in the sight of God: as we might have cause to distrst our condition if it were approved of the world, so have we a found evidence of the truth of grace, that the world hates us, not for our evils, as they pretend (for they could let us alone, if our ways did not shame and confound them) but for the Image of our God renewed in us. And shall not the haters of God be found liars, shall they not wish to die the death of the righteous, do they not imitate our ways, though they deny the power of them? they dare not set foot to foot by us. Who so is wise let him understand these things? 5. To conclude, it is the common censure of the world, that whatsoever jumps not with it, stoops not to it lure, it is pride, vainglory, and whereas though it may be a mark of an abject and degenerate spirit to be swayed thereby, yet to be contrary to the fashion thereof, must needs argue great humility; so to leave our greatest earthly content: so to expose ourselves to a world of troubles. Thus the world calls light darkness, and darkness light, esteeming that pride which indeed is true humility. Shall we now take a further scantling what this spiritual pride may be, surely I take it, it consists in these things. First in presuming above that is meet in matter of knowledge. And that when we pry into those hidden mysteries which either are fit to be known of, or are apparent only to the divine Nature. Secondly, when we vanish in idle and curious speculation, tending only to sense and singularity, and not to edification. 1 Tim. 4. Thirdly, when we affect knowledge for complement or ornament, and not for reformation of life. Secondly, spiritual pride is seen in matter of action, and that either in respect of ourselves, or others. In regard of ourselves we may be overtaken with spiritual pride. 1. If we stand more upon public devotions then private humiliation. 2. If we rest more in the form then in the power of Religion. 3. If we rest in ourselves, for well doing; and not on the power of Christ. 4. If we challenge merit for our works; and not rely on the mercy of God. 5. If we arrogate more unto ourselves then either is truth or convenient. 6. If imagine that we may be present in this life, and have an overplus of righteousness for others. And will not follow our Master, through the fire. In regard of others we may be tainted with spiritual pride. 1. If we forsake the fellowship, and are not equal with those of the lower sort, leaving the Church for corruptions therein. 2. If we judge peremptorily of any before the time. 3. If we give not unto each his due, howsoever we are the Lords and depend only upon him. Mat. 11. 4. If we cannot become all unto all, that so we may win some unto Christ. 1. Cor. 9 Thus may we discern some footsteps of spiritual pride, & thus have you heard, how to master the same. Secondly, touching policy: by it, 2 Policy, a means of cooling our first love. I mean that wisdom which civil government discovereth in managing it affairs, for the adorning & preserving thereof. This how soever it may be an handmaid to Religion, yet carrieth some sway in the manner thereof: as, 1. In ordering, the time, and place, Policy, how a friend to Religion. and outward decency for the 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, How an enemy and so a means of leaving our first love. when it undertakes to judge and authorize the rule of religion: namely the word of God. 2. When it adjoines 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. The practice of popery in maintaining their religion. 5. When it becomes a means to justify the wicked, and condemn the righteous: Esay 5. Mat. 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. 8. When it fashions the form of religion according to the frame of worldly government: as Antichrist patched up his anarchy, partly from the jewish Synagogue, partly from the form of the heathenish Empire. Thus may policy be an enemy to Religion, and so a means of the leaving of our first love. And thus may we learn to prevent this great mischief. 1. That in matter of religion we consult not with flesh and blood, pinning neither our judgement nor practice upon the sleeves of men. Gal. 2. 2. That we admit no human invention, as part of God's worship. Mat. 15. 3. And considering that the wisdom of the flesh is enmity against God, resolve we to endure the contradictions of the world in the worship of God, and that, that is sincerest, which the word most condemns. 4. That in all matter of divine worship we be ordered and informed according to the word, as well for matter as manner agreeable thereunto. 5. That we do all things as in the presence of God out of the good purpose of our hearts, to be approved of him in the inward man, and not with bodily service to be seen of men: Mat. 6. 6. That we are more conscionable in private duties in the closet, family, sanctifying the public worship by private preparation, and trying the public worship by private examination. 7. That we measure not the worship of God, either by any measure we have already attained: as if we had holiness enough, or by any outward success thereof in the world. 8. As by the acceptance of men; by prosperity, or by any particular issue. 9 For the present that in the greatest measure of sanctification we stand not upon the evidence of our own conscience, As to be justified thereby, though we know nothing by ourselves, but still deny our own righteousness, that we may be found in Christ to be still enabled by his righteousness to have the testimony of the acceptance of our persons, and so to have the comfort not only of the acceptance of present service, but to be enabled by Christ to constant obedience. 1. Cor. 4.4.5. Phil. 3.10.11.12. 10. That in the worship of God we be not misled by carnal ends, as profit, pleasure, vainglory, etc. But that in all things we purpose the glory of God, and the salvation of our souls, subordinate thereunto. 1. Cor. 10.31. 11. That in our best measure we acknowledge ourselves unprofitable servants, and so cast ourselves upon the mere mercy of God in JESUS CHRIST. Luke 17.10. Thirdly, And so may also Prosperity cool first love. 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 are afraid of afflictions, and decline them by carnal means. 3. Or measure our estate in grace by our prosperity. 4. Or are not willing to be abased, as we do abound. 5. 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, Psal. 30.6. or open handed to relieve them: or promise constancy of this ticklish estate unto ourselves. 6. Or grow to despise the simplicity of the Gospel, as if it were then but in it infancy. And so as power is in our hands adorning the worship of God with vain pomp and outward compliments. As if this were an argument of the increase and perfection of religion, that it is now more glorious & acceptable to the world 7. Lastly, whereas prosperity usually puffs up with a conceit of goodness, if now therefore being aloft, when we have brought religion to our lure, as to countenance our greatness, and sort with our excess, we shall now (as the manner is) grow to esteem basely of religion, as stooping to our lusts, and so either neglect the power thereof in our obedience thereunto, or rest in the form thereof, contenting ourselves with carnal and corrupt means: will not this corrupt the judgement, and so make way for apostasy, will not this cool our zeal, and dead our hearts, making us confess, indifferent, lukewarm, etc. And therefore that prosperity may not work these effects in us, 1. Know we, that where God gives more, there he requires more at our hands. 2. That hereby we are prevented of many lets which might hinder our proceeding, and supplied with many helps to do more good, to abound in thanksgivings. And therefore carry we ourselves thus in our outward increasing. 1. Acknowledging that from God we have received it, and therefore shame we to honour God with our substance and with the first fruits of our increase. 2. Be we always jealous of estates, especially when we most abound, that so being humbled in our outward measure, we may grow in the inward. 3. Employing our Talents now more plentifully to the good of others, especially to further them to grace, not contenting ourselves to give alms for bodily relief, unless we also tender some good for the soul; enlarging ourselves, where grace is more enlarged: and so learning to be equal with those of the lower sort, if they be equal with us, or exceed us in the graces of God. 4. Taking now our opportunity to frequent the assemblies, and cleaving to the power of the word, still to humble and rouse us up. 5. Being ready to undergo any afflictions, rather than abate one jot of our sincerity. 6. And still in our greatest liberty, being laws unto ourselves, not to give liberty to the flesh, but rather now to make trial of the conquest of our lusts, by how much we have power to execute the same, Galat. 5.11. 7. Using the world as though we used it not, 1. Cor. 7. 8. And still as strangers and pilgrims, looking for a City which is above, and esteeming all as dung in comparison of Christ, and the glory that shall be revealed, Philip. 3.8.9.10. See more of the right use of prosperity in the daily Sacrifice, lib. 3. Cap 9 Fourthly. And so also by abuse of our Christian liberty we may leave our first love; as hereafter shall more fully be declared; where the remedy hereof is also proposed. lastly. A principal means and occasion to leave our first love to abate our zeal and conscience of holiness, is a carnal and corrupt ministry. 1. When either the word is delivered with the enticing words of man's wisdom. 2. Or else not applied and laid close to the particular condition of the Church. 3. Or not confirmed by the holy conversation and patiented endure of the Minister. 4. Or mingled with curious questions, and corrupt doctrines. 5. Or aims only at carnal peace, and making good our present measure, and doth not labour by sound reproofs and search, to lead along to perfection. 6. Or wants the power of the holy censures of the Church, to bridle the profane, & cast out the obstinate. 7. Or perverteth the discipline to worldly ends, to harden the wicked in their sin, and discourage from perfection. And can this choose but cool and abate the power of godliness? 1. Will not the people rather stumble at the corrupt examples, then be ordered by the word. 2. Doth not this mixture of human ornaments, question the perfection of the word, as if it were not of itself able to convince the conscience: doth it not usually cause the word to rest in the ear, and not sink down to the heart, and so because it moves not, therefore to conclude that either it is not the word of God; or else we have no need of it, because it moves not Will any discern his sailings, unless it be particularly laid to him, unless his conscience be convinced therewith, and compelled by the sense of God's wrath to forsake his sin. And, Is it not a dangerous occasion to condemn and reject the power of the word, which might bring him to repentance, when he can have a Zidkiah to flatter him in his sin, an Amaziah to promise him a nearer way to Heaven, to wish him not to be so scrupulous, to pronounce life to him that is dead in his sins. Especially, if here the practise shall be rather to fill his head with knowledge, and to puff him up with curious and vain speculations, shall not this rather prevail, to persuade him that his case is better, then bring him to the sight of his particular failings? And if now for want of skill in dividing the word, or conscience to give each his portion in due season; either the wicked shall be justified, and the righteous condemned, or the poor soul shallbe scanted of it ordinary food, shall it not be discouraged on the one side, and pined on the other, for want of due nourishment? Lastly. If instead of fish, the poor soul shall be fed with scorpions, with corrupt doctrine to poison his soul, shall not his spirits faint, and his soul draw near unto the murderers? The remedy therefore herein is, 1, That we daily see our own failings, and submit ourselves to the word, to be reform thereby; because the main reason why we are pestered with such carnal means, is, because we either not see our want of it, and so is tendered by the just Lord to harden us further, or else in our carnal wisdom we heap unto ourselves teachers according to our own lusts, that may further blind our eyes, & harden our hearts. 2. That we, as much as lieth in us, still keep ourselves to a powerful ministry, changing our habitations rather than our food, that so by it we may be still quickened and kept afoot, howsoever we may some times hear others, yet let us still try the spirits, & take that which is good, mourning for the hand of God, and here specially resting on the anointing, which shall teach us all things. 3. Labouring to be laws unto ourselves in these lawless times, and what we cannot attain abroad, to endeavour in our families to be Kings, and Priests, and Prophets in our general callings, and in our civil to; as far as we may possibly. 4. Especially, avoid we hypocrisy in divine worship, labour we simplicity and sincerity of heart in all our actions, that so we may not need such deceitful cloaks to mask it under, that we may not be given up to be deceived by them. 5. And keep we ourselves close to the communion of Saints, not forsaking the same for such corruptions therein; or for fear to be defiled and corrupted by them, lest we depriving ourselves of the benefits, we may receive by them, and so be justly best to deceivers, that study to carry disciples after them, and to make them twofold more the children of hell than they were before, Math. 23.11.12. 6. And keep we ourselves undefiled and unspotted of the world, avoid we gross sins and presumptuous wickedness, that so we may not need of such deceivers to justify by their example, to warrant and smother by unseasonable tender of mercy. Lastly. 7. Renew we our repentance daily for all known evils, discern we the deceitfulness of the heart, and inward corruptions thereof, that so we may be more willing to have it searched by a powerful ministry, that so we may with more evidence stand before it, as having interest therein; having still need of the same. And so our abuse of Christian liberty. Thus may we leave our first love: by these means may our zeal be cooled and abated. And this serveth, Uses. 1. Of trial. 1. For our trial whether ever we had any first love, or no: namely, if we shall find that by these means we have been cooled therein. 2. Of comfort. 2. And so for our comfort and found direction, that if we ever had this first love, we shall recover it again: and, 3. Of instruction to recover. 3. That we may know how to recover it, by using aright such means, as being abused, have been the occasion of this decay: the manner whereof is laid down hereafter. And this serveth further, 4. Of reproof 1. For reproof of our times, who may be justly charged to have left our first love, by trying ourselves by the former means, whereby this first love is slaked. 2. And yet lest this general reproof may be perverted to the disgrace of the power of godliness, and discouragement of such who desire to walk with God in a daily increase: therefore seeing God hath a few names in Sardis, that endeavour to keep themselves unspotted of the world, and so are not only signs and wonders in the world, because they will not run with it into the same excess; but are therefore challenged of revolting and falling from their love: for their further establishing and comfort. Know we, that we may be subject to a false imputation of leaving our first love, in many respects. As 1. The Saints may be unjustly charged to have left their first love, and how. Math. 22. And that, first in the true discerning use of our Christian liberty, whereby we submit ourselves to lawful authority. 2. In that we are endowed with outward prosperity. when upon the just consideration of the nature of 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 Cesar that which is. This moderation, howsoever with the Anabaptist 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: Psal. 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. Tim. 4.8. 1. And seeing godliness hath the promise of this life aswell as of a better; and the more the Saints partake of the mercy of God, the more their thankfulness and obedience doth increase; and being knit unto the Lord with more bonds, seeing the more they receive, the more they fear themselves; and so by imparting liberally unto others, do ease themselves of the burden; 1. john 4.20. Gen. 20. 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, 2. Cor. 1.7.8. to love that God more fervently, that so enables them to comfort others. And so being faithful in a little, they are still increased: 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. until being full of grace and abounding in every good work, they are made meet partakers of that glorious inheritance: 1. coloss. 12. Math. 25. 1. Cor. 15. And may not out 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. And cleared from this imputation. Faith how, and whom to be given account of. 1. To the magistrate and minister, and why. Because we are not bound to give an account of our faith to every private man, but only to the Magistrate, and 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 approvers 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 and blaspheme our God and his sacred truth. 2. Or to the open enemy, that as he hath no calling to require, Faith to whom not to be given account of. so we have warrant to conceal it, as being bound to preserve life, and not cast pearls to swine. 3. Or to the ignorant, that desireth not information thereby, lest we bear the air, & run before we are called, expose our profession to 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 shallbe 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; How to discern inward sufficiency to make open profession of saith in the time of trouble. 1. By sound knowledge of the cause in particular, which we are to make good by whatsoever sufferings, so that our judgements are thoroughly informed, and so our consciences convinced with the truth, do find rest and comfort therein: Ephes. 3. 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. 1. Philip. 27. 3 By our especial apprehension of God's singular mercy towards us, in accounting us so worthy as to make profession of that truth. 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 for fear of our own inability in ourselves: and therefore, John 19 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 to 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 moment any 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, How to discern an outward calling to make public profession of faith in troubles, and leading forth by the Spirit thereunto, there are these marks of it: First, in respect of us: as that, 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 Wherein we may be silent. 1. Of difference, which reach not thus far, we may be silent, respecting the peace of the Church, and dealing rather with our God in prayer for the reformation of such breaches, and by all 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 committed himself unto them, because he knew what was in them, and 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 Michaiah 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, Prou. 9 ceasing to rebuke a scorner, that we may wisely 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 this 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. Ose 14. For the ways of the Lord are righteous, and the just shall walk in them, but the wicked shall fall therein. As for the changing of our features and habits for a time, to avoid unnecessary trouble: herein, I take it, Names and habits whether they may be changed, and how far. Name's not to be changed. 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, and pledges of our profession, and both memorial of Gods former mercies towards us, as also evidences 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. Abraham's name changed and no warrant, because this was done by God, and the case different. Feature. Add we hereunto, that not only we have not any precedent 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 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. Apparel may be changed. The like we may determine concerning change of apparel, 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; 1. Phil. as most desirous to be with Christ, which is the best of all, & yet ready to follow the Lord in any good occasion, for the 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. Deut. 22. 2. That we change not that which is usual to the other 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 left our first love, A fourth occasion, is the use of spiritual wisdom in reproving for sin. is our discretion in reproving 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, and generally: If in public, yet 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 practice of the Saints: Nathan. 2. Sam. 12. Paul: Compare the practice in reproving the Church of Corinth, first Epistle 11. chap. and the Church of Galat. 3. chap. but above all, the practice of our Saviour is peerless, in his different reproof of the Scribes and Pharisees: Mat. 23. Luke 11. and of his disciples. Mat. 8. Mat. 26.27. A fift occasion of this unjust challenge, A fifth occasion, is outward and inward afflictions. that we may 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. 2. Cor. 8.12.13. 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 brother, though our purse be straightened, yea being scanted of this outward devotion, A sixth occasion, is the hohonest provision for our families. 1. Tim. 5. 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, when we rectify our charity by wisdom to our selves, 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, Gal. 6.10. both doing the best good, and, as we may, continue and 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 inregard 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. 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. 2. Tim 4.5. Tit. 1.15. Lastly, we may be falsely charged to have left our first love: When increasing of knowledge of our right in jesur 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 Gal. 2. etc. Therefore let us fear the cooling of our love, The right use of Christian liberty in things indifferent. Phil. 1.9. 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 word of truth, not the authority of man. 2. That we be able to discern between things that differ: not stumbling as evil things under the pretence of indifferency; not 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. Philip. 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, Rom 13. by not informing him in 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, 8. Whether want of feeling of former comforts may be a just imputation that we have left our first love. that I fear in myself, 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? nay may I not fear that all is lost? Nay now I find it contrary with me; instead of joy I am overwhelmed with sorrows, instead of God's gracious presence, I fear he hath forsaken me, I have no answer in prayer, no comfort in any duty; the sorrows of the deep do seize upon me, and the jaws of hell do gape upon me. 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, & not by sense; 2. Cor. 3.7. though thou seest no outward means, yet thy saith will assure thee, that God is able, & will provide him a sacrifice, God's providence discovered herein. job. 13 15. Gen. 22. Yea though thou hast no inward feeling 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, Heb. 11.1. & present. And may not thy God 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 enlarge thy love unto his Majesty, Rom. 4.20. even when he seems to have forsaken thee? And canst thou have a better trial of the power & 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 thy God? and through want of present sense being guided to forget what thou hast enjoyed, lest through spiritual pride thou mightest rest therein, & 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 seeing we are now assured of the truth of our conversion, by this seal of Gods love shed abroad in our hearts, working in us a fear of his Majesty, and refreshing our hearts with unspeakable comforts: have we now such need of the continuance of them, as if all were lost because we still feel them not: or we could not go forward without the daily sense thereof? will we still be children, that have need of dandling and entticing with such toys, or rather are we not growing to be men: and so to be hardened with trials and strange abasings. And is it not best to be abased within, that so we may be fit for any outward emptying. Is it not fit to be a while disused of these spiritual joys, that so we may most hunger after everlasting joy, that we more earnestly labour and hasten thereafter. And may we not give our God just cause to withdraw his countenance from us, by falling into gross sin, doting on the fading joys of the world, etc. and so we may be so wisely scanted of perfect joy, as that still we shall be recompensed with what is fit for us for the present, with what may further us to eternal comforts. Is 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 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, when now, not so much for thine own sake as for his glory, thou dost believe in him, when though he kill thee, 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. Note. 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 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, Resolution herein. and unfeignedly love the Lord thy God. And therefore doubt not herein of any decay of thy love 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 thee with inward and unspeakable consolations. And in that thou discernest want of joy, may it not be so much because thou wantest that which thou hast had, Note. as that by 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; Trial hereof. First, that thou hast not given thy God just occasion to withdraw these comforts from thee: either. Occasions of leaving our first love, 1. By not prising them highly, 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, & 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 ministry 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. Or if thou hast given thy gracious God just occasion (as who doth not) yet still thou art ready to justify thy God, and condemn thyself, and therefore here Secondly, examine thy judgement and affections in the want of these present comforts. 1. Yet 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 so esteem thy case formerly better than now. That thou acknowledge it just with God to strip thee of this measure, yea that thou hast deserved utterly to be forsaken of him. 3. Yea it rejoiceth thee at the heart to observe the happy end glorious condition of such excellent ones that are ravished with this love of Christ, that are thus inflamed with zeal of God's glory, walk thus cheerfully and constantly in their holy calling, that so though thou hast cause to mourn for thine own particular, yet withal thou canst rejoice for the public joy, and so interest thyself hereby in the same. 4. Thou dost unfeignedly mourn for the want of this gracious aspect, and withal 5. Dost unfeignedly hunger after the return, and increase thereof. And to this end 6. 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. 7. 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. 8. 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 faith, 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 now it shall please thy gracious God to humble thee yet more and more, and so leaving thee yet further to be buffeted by Satan, who will now step in to take advantage of this thy jealousy, and doubting of the loss of thy first love, thereby to call in question the truth of thy conversion. And so inferring that thou hast been utterly deceived, that all thy former labour hath been in vain, shall thereby confound all thy present hopes, and so provoke thee to a kind of despair, as if now it were in vain, or loo late to begin again; and so hereby procure thee to neglect the true means As being that which rather will now more condemn thee, and so shall tender thee the use of carnal remedies, either for the present comfort of thy appalled conscience, or at least to damp and lay it asleep in desperate security. That thou mayst now resist the devil, and graciously prevent an utter and irrecoverable downfall, have thou always in readiness these preservatives. First, that thou never wast, neither canst ever be so low brought in this pit of despair; 1. Remember the sufferings of thy Saviour etc. but that thy blessed Saviour tasted far more deeply of this cup for thy sake, when his soul being heavy unto the death, he cried out in the anguish and bitterness of his soul, that his God had forsaken him: And seeing he is such an high Priest, as therefore was subject to our infirmities, that he might have compassion on us, and sanctify all our greatest infirmities and abasings unto us, by these his sufferings: seeing he was therefore thus tempted, that he might secure us in our greatest temptations; and by his agonies hath taken away the sting of our greatest defections, His glorious conquests. that so they shall not only not hurt us; but also prove gracious preservatives unto us, to prevent worse evils, seeing he hath overcome that heavy distress, and now triumphs for us in Heaven, and makes continual intercession for us, in our greatest emptyings; seeing his fullness of joy is ours already in title and possession; yea, so far in use as may fit us to the like fullness: therefore, also in Christ are we more than conquerors, and that we may have experience of our glorious victory in him: therefore it pleaseth our good God to leave us thus far to this heavy distress; that so in these our sufferings, we may be conformable to our Head, and thereby have a testimony, that we are his true and loving members, who in all our sorrows had his portion at the full. And so suffering with our Saviour in this bitter agony, we may not only as lively members fulfil in our soul and body, the sufferings of our Saviour: but seeing he is now gone up, and will draw us all after him▪ therefore will he also pluck us up unto him, even out of this horrible pit; and make our triumph and victory to be more glorious, by how much we have endured with him, and for him greater afflictions. 2. That it is an argument we are truly converted, because Satan challengeth the same, and seeks to re-enter. Especially if we consider, that were we not plucked out of Satan's possession, did not the stronger man now possess us, we should be quiet and nouzelled in security. That strong man would not now seek to re-enter in again; he would not thus question and labour to confound our blessed hope, if our hope were only in this life, because now we are travailing towards Heaven; therefore doth he thus labour either to disappoint, or at least to interrupt our journey thither, and at least hereby to make it more uncomfortable and tedious unto us. And is it not good for to have this experience of his malice, that so we may still be put to the trial of our sound walking in this way, that we may walk more humbly and watchfully with our God, 3. That these inward blessings prevent outward baits of pleasure. that so we may more heartily faint and long to be at our journeys end: that so we may make more speed to come to the wished haven? Doth not our wise and gracious God turn about this malice of Satan in troubling us within, to prevent many worse baits and allurements of the world, and the pleasures thereof, which might happily more distract us outwardly, and hinder our journey which happily would take more place with us, if we failed with a constant gate of inward peace and joy. Is not this an undoubted testimony of the soundness of our conversion. Is not this a gracious means to growth and perseverance? If now in the next place, it shallbe suggested, that though indeed our Saviour Christ endured such bitter agonies, yet he was God, and so by the power of his Deity, overcame these extremities: as for us, we may not presume upon any such power, and therefore may not expect the like issue? Consider we that whatsoever power the Lord jesus was invested withal, it belongs also unto us, because Christ is ours; 3. That God is able to deliver us. and the same power which raised up jesus from the dead, will also raise us up out of our lowest abasings. And therefore, howsoever we cannot yet be persuaded of the particular will of our God in our present recovery: howsoever this sense of our own unworthiness may for the present stand between the sight of God's love and our faith, that we cannot apprehend what we so hearty desire, yet let the power of our faith break through the fog of our desert, and ascend freely to the power of God, persuading ourselves that our God is able to recover us to what we would, or at least to sustain us in our greatest extremity. And, 1. Proved from the sense of our present decay. Have we not a lively evidence hereof even from our present condition, whether we consider our unworthiness, which seeks to blind the eye of our faith, or respect our present abasing, which intends to sink us in despair: for if we shall lay to heart what we have deserved, might we not long ago have been plunged into the sense of these torments which now we fear? might not hell have devoured utterly, which now doth but gape upon us. Nay if we shall acknowledge unfeignedly our present desert, 2 From the conscience of our desert, and so what we might have fallen into thereby. might we not be given up to a deeper measure of distress, then possibly we could bear? might we not break out into more desperate blasphemings and horrors, to violence against ourselves, than yet by God's mercy we are left unto? surely if we consider what Satan would have, we may build upon it; that as it is our damnation which he aims at, so he cares not how soon he finish his work, that so he may have more work to increase his own damnation. He would not be contented to scar us only with the fear of hell, 4. That God is ready to deliver us, and willing to help us. but his desire is to fill up hell with speed, & so to plunge us in irrecoverable torments. And therefore as we may behold here the power of our God in bridling Satan, not that he hath not his full swing at us, that yet we are not past hope. So if we shall lay here unto the conscience of our unworthiness, we may safely conclude, that the love of God appeareth also in this his dispensation, not dealing with us according to our deserts; but in this show of his anger, remembering mercy, and sustaining us by his mighty power from sinking utterly. And therefore, that we may hence gather this conclusion, that though we fall, yet we shall rise again; because the Lord puts under his hand, seeing Satan will now put hard to us, that the time is past, that our hope is perished from the earth; therefore learn we thus to expel these fiery darts. First, consider we that Satan is a liar from the beginning, 5. That the time is past. and therefore conclude we that the time is not past. The rather 2. Because we must know that the times and seasons are in the Lord, only to dispose and determine of; It is council to Satan presumption so to conclude. 3. We have hereby a gracious evidence, that the time is not past: because we yet live, and are capable of mercy, and the means of mercy are yet tendered unto us; yea, we have need of God's mercy, we feel the want of it, and therefore it belongs unto us: now is the time to be partaker thereof, seeing our God is an helper in the needful time of trouble: Nay, we hearty desire it, and neglect no means to obtain the same, seeking this comfort where it may be found: and therefore they that seek, shall find, and if we knock, it shall be opened unto us, our will is to be delivered, as it is of God, and not ourselves, so being his gift, he will perfect the same in fulfilling our desires; it argues him willing to help us, because he gives the will to desire it, and our will shall be accepted, till he accomplish it. If yet our gracious God differ to help us; If happily our afflictions increase, 6 The stronger the temptation, the shorter and more comfortable issne. even while we seem to be delivered from them. If the more we pray the less comfort we find, the more we are put off, the more Satan rageth, and so happily provokes to impatiency or dejects with distrust. Know we for a certainty, that the more the devil fareth the shorter, is his time, the more we pray and obtain not, the more is obedience tried. That we pray because we are commanded, the more is our faith tried, that we can wait on our God with patience, that so patience may bring forth his perfect work. The less comfort we have for the present, in any service of God, the more is behind in the acceptable time. Mean time know we, that it is no mean portion of comfort to hunger after God's countenance though yet we have it not; It cannot but yield sound comfort to the poor soul, to be contented with the will of God, yea though the Lord should kill him, yet not to cast away his confidence: and yet to obey his will in hungering after a further measure, that so it may be unto us as we do believe. And shall beggars be their own carvers herein, 7 This serves to renew and try the soundness of our repentance. doth not God know what is fittest for us. Have we not provoked our God to deal far more sharply with us, and is it not his mercy that we are not utterly consumed, are we fit to be comforted, before we are healed? And do not our great sins require a sharp corrosive can we be brought to sound repentance, till we be cast out of ourselves, and but by a sentence of death; even by the terrors of hell must we not have some sense of what we have deserved, that so we may by repentance avoid the vengeance to come. And may it not now so fall out that the Lord will not hear our prayers, because we regard iniquity in our hand, shall Israel prevail, while the excommunicate thing remains. Are we fit for the comfort and joy of God's favour so long as our sin stands before him to grieve his spirit, must he not go unto his place, that we may seek him diligently? 8 God knoweth what is fittest for us, and he doth what is best for our present condition to bring us to repentance And therefore in stead of complaining on God, that he hath done us wrong herein, let us in the name of God complain against ourselves. What is it which he could have done, which he hath not done unto us? And what have not we done against him which we should not do: how have we not in all things requited him evil for good. And therefore in stead of desiring comfort, let us search and try our hearts how we have offended our gracious God, let us judge ourselves that we may not be judged of him: so shall we take Satan's office out of his hands in accusing of ourselves, 9 The way to prevent satins accusation is to accuse and judge ourselves. so shall we stop his mouth, and confound his malice, and making hereby our way unto the throne of grace, we shall find the blood of jesus to speak better things for us then the blood of Abel, first to wash us thoroughly from our sins: and then to minister joy and gladness unto our souls. 10 That we are not the greatest sinners. For our further comfort herein: because when we are about this practice of judging of ourselves, and the Lord by this inward rod draws us thereto: It is now Satan's policy to keep us in these distractions, and so to suck us in despair, by perswading that our case herein is singular! Either none are so grievous sinners as we are, or else none so deeply plunged in this extremity as ourselves. Therefore learn we this, to resist his fiery darts. First, though we should be the greatest of all sinners, yet shall the mercy of God appear the greater in pardoning so grievous a sinner, more glory shall redound to his name, in being so incomparably merciful: more love is due from so great a sinner, more care to please so bountiful a Father. Secondly, it will not appear that we are greater sinners than any: so long as we feel our sins and desire to be eased of them: seeing these two things make up the measure of sin: Who is the greatest sinner either not to feel sin at all, by reason of hardness of heart, and the conscience being past seeking, or else to despise and reject the remedy against sin: though we have some sense thereof either through Pride that we need it not, or through despair that we think it will do no good. Thirdly though we are not the greatest sinners in comparison of others: 11 It is not unprofitable to commence ourselves to be the greatest sinner. yet shall it not be amiss to commence ourselves to be such: partly because we know our own estate best, and not others; and therefore in this respect we may esteem our case more heinous than any other: and partly because we are more inflamed with the love of Christ, and so in the abundance of his love do discern our unworthiness and corruptions more and more in ourselves. That so still we may more deny ourselves, and labour to be found in Christ, not having our own righteousness: ought we not in charity to think others better than ourselves, may we not hope the best of the worst, because the Lord may recover them: And is there any outwardly so vile, but that our hearts tell us we find far more fearful corruptions within us, then possibly we can challenge others by that which appeareth outwardly: and shall not our charity to others call us more into ourselves, that so we may more narrowly search our own hearts, more judge ourselves, that we may not be judged of the world? shall not the sense of our vileness make us more compassionate unto others, that so the Lord may have compassion on us? And can we be too vile in our eyes, that so we may hunger more earnestly after the mercy of God? And therefore though others may be greater sinners than we, yet is it wisdom for us to feel ourselves to be the greatest, that so there may be no place left for going further on the score, that we may now think it sufficient that we have spent the time past, yea too much that we have already so provoked our God, that we may not differ our repentance any longer, that the means of God may not be rejected of us. If we wisely consider the policy of satan herein, howsoever he lay to us that we are the greatest of all sinners, yet hereby he intends to plunge us deeper in sin, to drive us to despair, that so we may despise mercy, & so deprive ourselves of the possibility of it. And therefore to admit we were the greatest sinners, though we feel ourselves to be in worse case than any, this shall be a means to be more emptied in ourselves, the more to faint after the mercy of God in Christ jesus. Nay is it not satins policy by persuading us that we are of all sinners the chief, if he cannot plunge us in despair, yet to make us secure and careless: We know the worst, and therefore let us make no bones of sin, let us not trouble ourselves with any such reckoning, God's mercies are greater, Christ merit is sufficient, do we what we can God's purpose can not be altered. Thus doth satan play upon the left hand, and on right, now urging to despair, because never any so bad as we, then provoking to presumption, be we never so bad. And doth not our wise and gracious God bring light of this darkness, that because we are so vile therefore we not presume any further. It is the wonder of God's love to tender grace to so great sinners, and shallbe the glory of our father to give hope to such castaways: it shall be our greater comfort that he accepts such forlorn wretches: It shall be our greater care now to redeem the time, and to labour more abundantly in more powerful obedience, to testify again our love to so exceeding bountiful a Saviour. And shall we then doubt that our God will again receive us into favour, who hath so freely loved us being his enemies. And therefore, To this end call to mind former mercies. Be we wise now to call to mind the days of old, remember we that the favour of God hath formerly shined upon us, meditate we of the wonderful things that the Lord hath done for our souls, and can the Lord forget to be merciful? shall the covenant of the day and night be broken, jerem. 33.20.21.22. that then should not be day and night in their season. Then may the covenant of the Lord be broken with his servants; surely all the army of Heaven cannot be numbered, neither the sand of the sea measured, so will the Lord multiply his mercies unto his children, so will he never fail them, Heb. 12 3. Esay 49.15. nor forsake them: though a mother should forget the fruit of her womb, yet will I not forget thee, saith the Lord, though I correct thee in judgement, yet will I not utterly cast thee off: jerem. 30.11. saith the Lord: for I am God in the midst of thee, whom I love, I love unto the end: joh. 13.2. and therefore for a while have I forsaken thee, yet in everlasting compassions will I gather thee again, Esay 54.8. As I have sworn that the waters of Noah shall no more go over the earth; so have I sworn, that I will not be angry with thee (for ever) nor rebuke thee (to thy destruction) yea well may the mountains remove, and the hills fall down; though heaven and earth shall pass, and the night and the day shall be no more: neither yet shall the covenant of my peace fall away saith the Lord that hath compassion on thee; for my word endureth for ever; I have sworn by my holiness, that I will not fail David. And what shall then separat thee from the love of God, 13. That all the Saints have drunk of this cup unto thee. hall thy greatest sins serve to magnify the love of God unto thee. Oh, but here Satan doth reply that herein thy case is singular, never any so dejected and cast down as thou art: the saints of God have passed their time more cheerfully, they have been confident in God, resolute of his favour: they have been heard of the Lord, in their greatest extremities, they have been delivered & revived again and therefore, seeing thou remainest still in this agony, & canst find no comfort, hath not the Lord forsaken thee, that rejects thy prayers, that neglects thy tears, seeing thy affliction increased, thou seest no end thereof. Surely the Lord give us understanding in all things, say our case were such as never were any like unto us, yet may not the Lord do with us what he will? if he should cast us into hell, should we not desire his glory above all things? And if by this our greater abasing, he intends to propose us as ensamples to them which shall believe in time to come, to make us precedents of his exceeding mercies; shall not he have the more glory, and we have the more comfort in the end? And yet for our present comfort herein; is there any tentation here befallen us, that belongs not unto man? that the Saints of old have not gone before us in, that every child of God, more or less, must certainly undergo: nay, have not many of God's children exceeded us in this temptation; job. 3.1.6.2. Psal 77. consider we the example of job and David, of jeremy and the rest? have not the venom of God's arrows drunk up their spirits? have they not broken out into many bitter complaints and blasphemies, through the extremity of their pains? have they not even seemed to forsake the Lord, and given over their interest in his love and goodness, jer. 20. And hath the gracious Lord yet kept thee from these horrible outbreakings? or mayst thou happily be left so far as the worst? yet seeing our gracious God hath restored every one of them; yea, then refreshed them when they have been at the worst, will he not also raise thee up again, oh thou of little faith? 14 That God differs our restoring and refreshing in great mercy. If thou thinkest he will not, because he doth it not, consider how long this rod hath lain upon thy betters, and canst thou not be content to stay the Lords leisure as well as they; shall not the Lord recompense thy longer stay with more durable comforts? Had not David these buffet even all his life? have not many of God's dear children been exercised herewith to their death, yea in their death have been hereby stumbling to the world, as if they died desperately, unto whom their holy life & doctrine was a condemnation, because they would not be reclaimed thereby; and shall this encourage to profaneness, and exclude utterly repentance, to see such die so uncomfortably, whose life was so conformable to the word, so contrary to the world. And therefore though I cannot here promise thee any time when the Lord will return thy captivity, and refresh thee with former comfort; yet I dare promise thee that there is a time of refreshing, Act. 3.19. at hand. And whatsoever thy emptying be now, yet than thou shalt be filled with the fullness of God, and so enjoy at his right hand pleasures for evermore; yea all thy abasing in this life, shallbe means to further and hasten thee thereunto; if thy afflictions are at the worst, they will have the sooner end, and thine everlasting joys shallbe begun the sooner; though it should by thy death, yet thou shalt be a great gainer by it. And I dare promise thee further, that the Lord will lay no more upon thee than thou art able to endure, 2. Cor. 10.13. but will give an issue with the tentation, that thou mayst be able to bear it, though the righteous perisheth, and no man regards it, Esay 57.1.2. yet they are but taken away from the evils to come. 2. They shall rest in their beds, & sorrow shall fly away. 15. That we must not judge ourselves by our tenrations. Only here let me adjure thee to stay thyself herein by these rules; First, that thy God will not esteem of thee, as thou art in thy temptations, they proceed of Satan's malice, and thine own infirmity; & therefore thy gracious Father will not impute them unto thee: yea thou strive against them, & condemnest them, & therefore thy loving Father will not condemn thee for them. Secondly, be thou wise to judge of thy better part, thou strivest and canst not prevail, thou pray'st, and art not heard: what then, are thy prayers not heard at all, because thy particular request is not granted? Is not thy person everlastingly accepted, and so a cup of cold water shall not lose his reward. In the name of GOD I adjure thee therefore not to judge peremptorily of thine estate by any present or particular action or success. Is not the Lord wise to turn thy sins to good, and will he then let thy true endeavours fall to the ground? though he answers not thy prayer in yielding thy particular request, yet doth he not answer it better, in giving thee still grace to pray unto him, doth he not recompense thee bountifully in teaching thee patience to wait upon him, and must not patience bring forth the perfect work? hadst thou not then need of patience, when thou hast done the will of God. that thou mayst receive the reward: and what is the reward thou waitest for? is it only that thy prayers may be granted for the present? mayst thou hereby happily have thy reward already, and so to be deprived of that great recompense of reward. And doth not the Lord begin this recompense in answering thy prayers to what is fit for thee? doth he not prepare thee to this recompense, by enabling thee hereby in patience to possess thy soul, and to wait the good pleasure of God? doth he not hereby teach thee to commit thy soul in well doing into the hand of thy gracious Creator, that so thou mayst work out thy salvation in fear and trembling, and so be made meet for that glorious inheritance. To avoid idleness, and walk faithfully in our callings, tenuring our repentance for former failings. 3. And therefore let my adjure be precious unto thee not to disquiet thyself for delay of comfort, but rather to take heed of idleness and curiousity whereunto Satan will now labour to draw thee, as taking advantage of thy dumpishness and distraction. Be diligent in God's fear, so far as thou knowest in thy calling God hath placed thee in, & judge thy heart sound for former sailings, and then I dare assure thee thou shalt not want comfort in thy obedience unto God, if fit for thee for the present, and the more thou fittest thyself hereby for joy, the sooner it shall return, either in this life, if thy ways are now constant and more spiritual or else in the life to come never to fail again. But of this more hereafter, and commenced, and especially in a treatise (if God will) to be published to this purpose, called the Cure of a wounded Spirit. 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, Prou. 28.13. How to know whether we have left our first love. By these marks. Blessed is the man that feareth always. And that thou mayst be resolved, whether thou art decayed or no, observe for thy trial these marks thereof: which are apparent symptoms of the leaving our first love. 1. Know thou that if thou hast lost that peace of conscience, 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 the word, contenting thyself either with none, or an uneffectual Ministry. 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. Symptoms that follow the lewing of our 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 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: How to recover first love. 1. Rest upon the promises of thy God, that thou shalt recover, out of any effects that proceed from thence, 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: Ose 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. Cant. 5. To this end use we the means before set down to recover from Apostasy. And be we comforted, that we shall not altogether lose our labour, though we have left this love. How far we shall recover. 1. Either we shall recover what we have lost in the same kind, namely the like joy and extraordinary comforts of thee 2. Or else if we have it not in this fruit of our love, yet we shall be sure to recover in another kind, which shall be more profitable to further us to happiness. 3. As the less we feel this love, the more we shall express our care to use all holy means whereby we may recover it again: 4. The more we shall learn to live by faith in the expectation of a greater measure, 5. The more compassionate thou shall be to others that are cast down by this affliction, and so labour more earnestly to raise them up again; that so together with them, thou mayst be perfected. Heb. 11. vlt. that so maintaining the fellowship here on earth, thou mayst be better fitted to the communion in Heaven. 6. And as thou hast hereby greater occasion to advance the mercy of thy God in not leaving thee altogether, in sustaining thee so wonderfully, and save thee in this thy decay, so shalt thou be provoked hereby to trust more perfectly thy God, though he should abase thee further, not only in leaving thee to this inward trial of a languishing spirit, and eclipse of joy, but, as the manner of God's providence is to prepare us by these inward afflictions to outward troubles, for the further trial of our faith, and increase of his power and mercy in our protection and deliverance. If now it shall please our glorious God to lead us through fire and water, to pronounce a sentence of death against us, that we may not trust in ourselves, but in the living God which raiseth from the dead. That so after we have suffered a little, we might be fitted to eternal joys: that so in our outward sufferings our inward consolations may abound? Is not here a gracious recompense of our former loss? Is not here a marvelous means so to restore the same? that God may have the glory, that we by this means may be prepared unto glory? shall not our love be now gloriously tried in suffering for the will of God? shall it not be much more testified in enduring so great afflictions? shall it not hereby be purged of all self-love and carnal respects, that so it may be fitted to fullness of joy? shall not our patience here be tried, in waiting the good pleasure of our God, that so we may be perfect, and entire, wanting nothing. 1. jam. 3.4. Surely howsoever it fall, yet let it comfort us that the holy Ghost doth not here challenge the Church of Ephesus that it hath lost all her love, or that it hath absolutely lost her first love, but only that it hath left it for a time, and therefore it may recover again. And it hath but left her first love, not altogether is bereft of all love: well may it leave it first love, but it shall not lose all. And for our further satisfaction, take we these rules that we are sound in some measure recovered, and have regained true joy and comfort of our salvation. 1. If our joy being restored, we are also more enabled in the practice of godliness, growing more in grace, and in obedience to the word. 2. If our joy be daily accompanied with sorrow for sin, and fear of ourselves that we may fall again, with more sobriety in the use of worldly comforts, and more hunger after durable joys. 3. If we are more weaned from the love of the world, and take less joy in the flesh, and earthly things: knowing no man after the flesh. 4. If we can rejoice in the further increase of the Church, and flourishing estate thereof abroad, though it go not so well with our own particular. 5. And can also weep with them that languish abroad, though our own cup run over. 6. Still submitting ourself to the cross. 7. And triumphing in our greatest tribulations. 8. If our joy be powerful, to raise us daily from sin, that so renewing our repentance it may be increased. 9 If it be sincere and pure, not so much resting in ourselves, as that God may have the glory, even comforting ourselves that for God's sake principally we have done his will, and not for any by respects unto ourselves. And this is the last lesson to be observed out of this Scripture: Namely; That the Saints shall not lose utterly, Doct. 7. The Saints shall not lose their first love Reason 1. Ose. 2.19. Esa. 49. Esa. 27. though they may leave for a time their 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. jerem. 31.33. etc. 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. His hand is continually put under us in our greatest failings, and therefore we shall rise again: Psal. 37.24. 5. His end in leaving us for a time, is to make us take faster hold on him, to make us more deny ourselves, that we may be found in jesus Christ in heaven. 6. Their Saviour liveth, and triumpheth, to make them more than conquerors: Rom. 8.36.37. joh. 12.32. and to draw up all after him. 7. The spirit and word shall abide in them, to hold them on in grace: joh. 15. And therefore, 1. This condemneth the blasphemy of Papists, who teach, that the Saints may fall finally, and therein do impeach the power and faithfulness of God; or that they may so lose their faith for the present, that it must be repaired anew again. 2. It checketh the insolency of the wicked, that rejoiceth at the falls of the Saints, and insult over them, seeing that though they fall, they shall rise again: Mic. 7.9. Psal. 41.11. 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. Hear is first instruction for the world, to justify God's faithfulness, seeing he doth not forsake for ever: Lam. 3.24.25. 5. Hear 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 sensible a measure as before they had yet sufficient to fit them to the enjoying of that happiness that the Lord jesus hath purchased for them. And therefore let them use the holy means that they may recover, namely such as are before laid down, in the recovery out of apostasy, and regaining first love, and hold out to the end. And if happily with all our labour we shall yet be to seek of what we would have: For the further satisfying and comforting of the conscience, observe we thdse two things. First, that it is one thing to leave our first love, and to be lukewarm neither hot nor cold. We may not have such feeling of God's love as formerly we had, Difference between leaving first love and lukewarmness. and this may provoke us to more industry to recover again, as the joy of God's spirit may be an occasion by reason of spiritual pride, that we may remit of our zeal, and yet we may still be resolute in judgement: what should be done though happily in our practice we may abate of what we have formrly done. 1. Wheretas lukewarmness ariseth from a perverse and deceived judgement, that we are rich, we want nothing, and therefore what need we now be so earnest and painful, why may we nor abate of our labours, and sit down and take our ease, may we not be wholly, etc. 2. Hereupon it is another note of lukewarmness to grow indifferent to any side; to be between both, ready to entertain what may stand with the stream, and so to run with the tide as occasion serveth. But it is not so with such as have simply lost their first love, they are never quiet till they have recovered again: they cannot endure any other love to share in their affections, oh it rejoiceth them to consider what a true and faithful love they had; they are now more fond of him, when he absents himself at every stone must be rolled, all corners searched, to find him again. Cant. 5. and they give not over till they have recovered him. 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 gain 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 Satan's lies; 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 day, that so their latter end may be better than their beginning. Glory be to the Lord jesus.