nor profit but only the maintenance of the Truth of the Gospel viz. Faith in Christ only and Love to all men So that this being their example Note that Faith in Christ and simple Love to Man is the very Summe of the Gospel and the Life of all Religion in the heart of Man Gal. 5. Faith works by love 1. Tim. 1. The end of the Commandment is love out of a pure heart a good Conscience and faith unfeigned all else ver 7. is dross and dung This is the summe of all Pauls Epistles This Paul to Tim calls the spirit of faith love and a sound mind Thus Paul thanks God for to the Col. the Faith and love to all Saints c. 1. For these destroy Self Righteousness and Self Confidence and Self Love which are the poyson of all Religion viz. Self Witt and Self Will these Adam got and therein opposed God 2. For by Faith he is made a Lord over all things that will suffer nothing to start up in the Church and in his Heart but Christ and by Love he is servant to all and plyable and servant to every one By the one he is freed with God and by the other amongst men 3. By Faith he that had thought to live in and by himself through the Law comes to dye in himself and to live in and by another 4. Nay all Religion without these is nothing but meer opinion and conceit whereby the heart is puffed up and so not fit for mercy and also tyed to himself and his own good Minde the Religion of Christ was it any thing but a denying of himself and cleaving to the Father and giving himself to the Church in love yea to his very Enemies Which Faith and Love is nothing else but a partaker so of himself and his own weaknesse Sin and Death thereby that he can believe and trust nothing in himself or the world but only the Word of God and in that weakness waits on Christ and meere Mercy and cut of that dislike of himself and love to that he sees in Christ loves all judgeth none but himself 1. How far are we then from Christs Religion when all our Religion is 1. Either in Fire of questions and disputations about this and that Opinion maintaining of our singular conceits wherein we seem to excel others in knowledge whereby true love is drowned quite 2. Or in some singular conceit of quality and disposition which we conceive in our selves and thereby grow proud and despise Christ and trample mercy under our feet 3. Or in high roveing conceits of the eternal Deity Majesty and Power and Secret Will and Purpose of God without Christ whereby the heart is hardened 4. Or in the Notion of the Gospel and Christ and faith without the power thereof gloriously vaunting of deep Mysteries But in all these the thing is wanting viz. an humble low believing and loving heart like unto Christ 1. Thus in all these man leaves his own heart and followes his heady opinion he forsakes Christ and pleaseth himself with his own qualities turnes from the word and followes vain speculations denyes the Faith and lives by the flesh 2. Know then that whatever would draw thee from Christ and his Truth is not the Doctrine of God whatever sets up man and makes him any thing but a Sinner is not the doctrine of Christ but of the Devil and Antichrist for it destroyes faith Pray we then that the Doctrine of the Gospel even of Faith and Love may be continued pure in the Church For Maus Wit and Reason will gather a thousand Errors out of Gods Truth viz. when it will not be content to become a fool but will needs comprehend a spiritual Truth and determine thereof according to its own Principles and Judgement Then it brings a world of absurdities for all errors have risen out of the Wit of fleshly minded men for the Spirit leads unto all Truth And I fear there will arise men of perverse minds to pervert the truth of the Gospel some to their carnal liberty some to the establishing of a righteousnesse and power in man without Christ bear we the Infirmities of men But take heed of false Doctrine in the Church for this is the worst of all And I pray God that many alive do not see that the Truth of the Gospel be turned into the Mysterie of Iniquitie and a greater Mysterie of spiritual wickednesse than yet we have seen Sed magna Veritas praevaletâ— Great is the Truth and prevaileth 4. But the kindly effect of the Gospel is to establish these two in the heart of man viz. to bring all things down in man by the Crosse of Christ and so lay him low under thee feet of all For the Gospel is a low thing Faith is a low thing though mighty in Christ and Love is a low thing Therefore all high flowen Chimical Divinity is the Doctrine of Satan and not of Christ And therefore if man be brought under the power hereof then will Christ be precious to him and his Word will be the Life and Treasure of his Soul because man hath nothing to stay him in his deep humility but only he And then will man love a man because he is a man and not because he is of my opinion or good to me or of my way or linage but loves as Christ did yea h s very Enemies As you have us for an example viz. Us in whom you see the Truth of the Gospel to rule and to walk according to the same who seek Christs Kingdom not ours So that He walks safely who truly feeling his own weaknesse and believes man for the Truths sake and not the Trâ—uâ—h for mans sake Follow me as I follow Christ But many were drawn away by the Error of the wicked For man having a good conceit of another is apt to believe what he saith for he believes that God is with him and so falls into odd opinionâ— 1. Better we should never preach than that the Gospel should be believed for our sakes Can we that are nothing buâ— error add to the Truth of God nay if God be not with us and guide us we shall tell a thousand lies for Truth 2. But woe be to that man who becomes by his example a perverter of the Brethren either for matter of Faith or Life or Liberty It had been better he had â—ever been born Take heed then how we depend on â—an there is one man for all even the man Christ Who is the way the truth and the life follow him in the way oâ— faith and love of whom I have told you often because of the danger thereof mans weaknesse So that Man is apt and weak of himself to be drawn into an â—vil way of error and hardly to believe the truth and â—tick thereto 1. For he is blind of understanding apt to believe any thing that may further his fleshly Kingdom â—oath to believe any thing that
Gods VVord affordeth us the way For winning souls who first for sturdy Rocks A hammer hath for sin and Satans locks A powerful key with many wondrous wardes From which no time nor place so secret guardes For every sickness Medicines sweet affording To every person and degree according Not only so but teacheth to apply And giveth reasons when and where and why As bidding us not grieve whom God would glad Nor strengthen them whom he would have be sad As Reasons serve rebuke exhort reprove And all these with long-suffering and with love Yea warn the wicked of his wicked way On mourning Souls some balme of Gilead lay With many other such like rules yet this May be a thing too which belonging is And that is Christian Wisdom to discern The proper state of those who are to learn Whether wild fallow that needs plowing up Or gapeing dry that showrs of grace would sup Like skilful cooks in season to prepare And each Stomack wholesome fitting fare I wâ—uld not be mistaken here as though Mâ— meâ—ning were sâ— deep in others bow To draw as â—hat I here presume to lay A Pl â—form to direct our Preachers way No no let none once such intention dream If â—ny do I speak it not to them My meaning only is to manifest Whâ— I dâ— hâ—ld in this as in the rest I hâ—ld it fit that each one fitted be As to his need and want do best agree Which being difficult of to discern Those needing most who least desire to learn Teachers must crave Gods spirit so to finde it For in their own case hearers oft are blinded Thinking they knew enough we wish more still Then can be kept subjected to their Will Or comforts to their hardned hearts applying Else loading Conscience that 's already lying The first I needs must say is oftner seen For in the latter few to blame have been Most hearers being such whose wounds do fester Needing sharp cor'sives more than healing plaister And holy things must not be cast to Dogs Nor precious gold before such angry Hoggs For though these Halcion dayes which God hath sent Men may the Churches orderly frequent And so be formal th'unassailed Senses Blinded and guld with Satans sly pretences The strong man arm'd in peace posession keeping Tryals not rousing yet the dog that 's sleeping Yet sure full many who the means thus use Do not forthwith God for their portion chuse But rather in the Closet of their Hearts With Sin and Satan secretly take parts Yea all that live in unregenerate state Do God his truth and Children deadly hate Whom iâ— they could but at a dead lift see On God himself they would revenged be Who being so to that they love so dear They cannot choose but needs his Force must fear Knowing if he live they are sure to smart For that from which they are so loath to part Whose forc'd good works though â—e regardeth not Those dear earn'd goods that one a stone are got Yet are they turn'd through his ov'r ruling hand For him and his in righâ— good stead to stand To make his power known and shall to th'free Hewers of wood and water bearers bee But to return most hearers bring now Such as the truth in words at least allow Yet wanting vigour in the inward part Gods graces into wantonness convert Yea Gods dear Children which regenerate be So far as carnal are not herein free For Wanton flesh soon taking heart at grasse The soul bewitcheth with her whorish face And saith since Christs robes on man nev'r fear it Thou' rt safe enough though slovenly thou weare it It 's meet the hammer of the Word should wound The Laws loud Trumpet much and often sound To such hard hearts for it 's at all no wrong Since Law and Works of right to them belong At least so far forth as they carnal be Or not ingraft in Christ the living Tree And so works taught them in another kind Than those that are of a more freer mind At least until it bring their brazen face And iron sinnew into other case For there 's difference and a main one too 'Twixt works that carnal and regenerate do So do the Governments that they are under Differ as far as heav'n and earth is sunder Th' one under grace things good and well do act Th' other bond slaves rest with the ontward fact Yet is the first far nobler Government Harmonious and full of sweet content As which doth here with noblest minds accord How much more fitting for the noblest Lord. Especially since where man cannot look He ope'ns and reads it in the heart-seal'd Book It 's this no doubt which shall forever be The Saints Companion through Eternity This golden Rule which to be wished were Instead of all Laws might be Ruler here And no discouragement to Princes tho Whose Rule were nâ—arest to Gâ—ds â—rder so Then should long sufferance sweetly make supply To friend or foe to any Injurie If Injurie at all amongst so many Graces of Love there could be offer'd any Which reaches foes for a regenerate state To friends and foes its goodness will impart It 's general unto Christians in their way And unto foes to win them if they may Which may be so yet wickedness and sin Through indulgence men though not fostered in For evermore he loves his friend most dear Who least can with his faults and strayings bear This is that love which from good conscience springs And a pure heart like to the heavenly Kings Who is loves fount pure infinite divine Who sends his sun on good and bad to shine Then would be pouring out abundantly To other men as God had pour'd to thee Yea far beyond ability a will As large as is the light that all doth fill Then would be no envying one another Nor lifting up our self above our brother Nor yet disdain with th' elder son to see The younger in his Fathers grace to be No though the while his brothers feast did laste Sowre herbs instead of dainties he should taste No contumelious nor opprobrious words Which wound the heart more deep than piercing swords No seeking for our private wants supply Letting our Countreyes and out neighbours lye No Practices no bitterness no hate Gainst private persons or the publick state No ill surmise allow'd in friend or foes Without a tâ—yed and a grounded cause No prejudice against a deadly teacher Nor fear of words wrong wrested from the Preacher No busie hunting after higher places Nor no disdaining men of meaner graces No soul rejoycing in committing sin â—ut Gods sweet savour and goâ—d conscience in No wrong invasions nâ—r no hateful jarring No disobedience nor no cause of warring Nor any thing which might a hinderance be â—o sweet concordance and firm amity â—ave that perhaps our conscience would not reach To guide us what 's most fit to do in each But if the judgement were inlightned too Accordingly then were no more a-do But sweet
man in pride and presumption and makes him secure in a few faint endeavours of his own 3. But the only bed of rest in all things is this as Chemnitius saith That against this s andal of refusing Gospel we lift up our thoughts to the good pleasure of God and there rest in subjection so in all things as First Wants thâ—u Comfort and Peace of Conscience doth God wiâ—hhold the fâ—eling of his Love from thee Thou wonders what is the cause nay say Even so O Father because it is thy good pleasure to bring me down 2. Art thou troubled with a worldly husband a frowaâ—d wife untâ— ward Children say Even so O Father It is thy goâ—d pleasure 3. Art thou weak and sickly say It is even so thy pleasure to keep under my Lost and Pride and Wordly affections 4 Seest thou Iniquitie to abound and Gospel despised say so Father it s thy pleasure 5. Art thou Persecuted and the Enemie prevails over thee say Father it s thy pleasure This is the continuall exercise under the Crosse in patience not to fret and lust and strive seing the will of the Father orders all things we would still have our own pleasure done and strive for our own wills but this is our woe Nay and herein is our happinesse that it is his good will toward all little ones that are subject as Children his Will and Rod shall rule and crush the stoutest even Pharaoh himself but the meek and lowely shal find his good will towards them that he will turn their enemies to be their friends c. This good will of God is not to be comprehended by man for it rests in the Word of God there to be made known in time and only to be believed For all the works of God are never known till they be wrought only to be believed before For to Reason manie times God seems to be a severe Tyrant nay his Word a Fable which speaks of great priviledges and they seem in their own sense to be forsaken in affliction but God gives them a Word that will stand his good will shal be revealed in time in the mean time sit still All things are given to me of my Father Here he sheweth how this good pleasure is câ—nveyed to man viz in Christ for he hath given all things to him So that lest you little ones should be disheartned know that I have all in my power by a free gift and come to me and I will ease you So that God the Father hath given and stored up in Jesus Christ a treasure of all wisdom goodnesse c. And whatsoever appertains unto the perfecting of his Kingdom that in himself the Father may be glorified and man made happie So by promise he gave him strength to crush the Serpents Head and to Abraham that in him all people should be blessed Isa He laid help on him that was mighty in his birth he was to be called Wonderful Counseller c. And a light to the Gentiles and the glory of Israel the deliverer of his people out of prison to give light to the blind He was the Vine that had the sap in him yea the treasure of wisdom Yea the fulnesse of the God-head Yea all Judgment was committed unto him Yea in conclusion all power in Heaven and Earth and victory over Hell and all Enemies This was manifested in his Word that was with authoritieâ— and never man spake like him even to the World in general And in his Miracles hath it been seen that any man opened the eyes of the blind and raised the dead This the Father did by an eternal purpose for his glory and this hath been done for the good and salvation of man that man that was not capable by his fleshly wisdom of Gods wayes yet should have one in the flesh like himself in whom by whom he would convey all things that 's good to man because we cannot ascend to Heaven therefore we might have a God on Earth 1. Where then is that power and ability in man oâ— in any other Creature for guiding or preserving himself which the wit and pride of Man so boasteth off Hath not the sparrow power to fall without his providence Then what power in Man towards this great vvork Nay as there is no power in the Common-wealth neither for preserving right nor keeping under of vvrong but in the King therefore the verie pettâ—â— Constable or any Officer he commands in the Kings Name and Rules by the power of the King nor no Will but the Will of the King So in this Kingdom of Christ no power but in the King for subduing of rebellious men in the Church by his Word or Rebellious lusts in the heart of man but the power of this Kingdom Therefore the Apostles commanded the evil Spirit by the Name of Jesus of Nazareth And as he that rules in his own Name is a Traitor and doth no good So he that thinks to live and rule by his own power shal not prevail This conceit only ariseth out of blind pride that when God hath shown his power in him he takes it to himself and stores it up in conceit and this out of the strength of Lust that will needs have another thing than he gives or out of a proud opinion that he would believe another truth than his So that lust and opinion are the two great enemies of Faith But if thou haste some abilities out of Christ in thy self What 1. needs thou Faith to believe in him or to pray him 2. Why dost thou not conquer thy Lusts and free thy self as thou seemes to desire 2. Whatever then man desires here he must have it for it is not else whereto be had whether Peace Forgivenesse Assurance Comfort Rest Here it is laid up given to the needy he hath alwayes to deal with such none else 3. Happy then he that lives by saith in him whose eyes are still towards him that waits at his Posts and listens to his Word let all things else passe work Righteousness live holily but look for life in none but him And yet how loath is man to attend here but he would have all in his own keeping because he would not depend on him and yet were we then most miserable if our life depended on our ovvn care and keeping For No man knoweth the Son but the Father Here is his limitation viz. That none by the wit of man is able to know Me Power Wisdom Mercy Truth and Way of Happinesse that 's hid in me but whom the Father doth teach uphold by his power but I that know it in him truly those to whom I reveal it by my word and spirit through the crosse way of death For it is an unknown way to the world that by Death should come life and by sorrow and sufferings joy and freedom so that No power or possibility in man by the strength
Spirit of our mind renews Which to Samaria was so joyful newes New wine first Love the Christians sweet beginnings Fine gold rich pearls the godly Merchant winnings Christs yoke made easie by the spirits oyls The Joy of Harvest or dividing spoils Not that I then did or do look to find Some strange Religion of another kind Then that wherein I ever have been trained Since first I from my mothers breast was wayned For so to do as I consider well Were tâ— make sure work soon to get to Hell But even the same say I that hath been taught Since God his Gospel into England brought Gods very Truth which that it doth not fit All ears and seasons man is faulty yet But to be short then was the time alass I can but only say That then it was I was I say more sensible of sin And of the danger it had brought me in But shall I now begin God's love to storie To me his wretch and is it for his glorie Especially If I shall there withall Shew how his favours on a dung-hill fall For though Sun-beams do draw from flowrie brinks Sweet smell yet carrion send forth filthy stinks Lord I confesse much sowen small increase found Of fruitful crop within my barren ground O let my soul ne're draw this curse upon her Thou can'st not bless her but with taint of honor 'T is only thou wâ—o can'st an answer yield Whether I Dung-hill be or fruitful field But if at all thou ought in me hast sowen Bring to perfection that which is thine own And leave me not as sin gives cause to doubt Among these Virgins who shall stand without Nor what I have from me in Judgement take But me a harvest for thy mercies sake I will say on then what my Conscience tells me And clear the truth since thus the case compels me The Good I did I say seem'd then more slender The ill more vile my Conscience much more tender Then now it is as having felt the smart Of God's great judgements with a troubled heart Gods Sp'rit what say I who now scarcely know If e're I â—elt it truely yea or no God's Sp'rit I say for so as then I thought Had to my Soul such happy tydings brought Of Gods great mercy in delivering me Who had so long try'd the forbidden Tree And thereby plundge me in such deadly danger As to Gods Cov'nant almost made me stranger That then me thought I felt his love more free Then I before could it conceive to be His love more free I say my self more vile Then er'e before unless I me beguile Then say I what Not liberty to sin Because of freedom God hath set us in So that one may whoredom and these commit And not withstanding not offend in it Nor that the Spirit so renewes the will As quite excludes all motions unto ill O Blasphemie dute any brag of ground Wherein there may such cark oâ— grace be found Nor of Gods presence knew I ere such sense As drives from his all sin and doubting thence So that one would not thereof be beriven No not to change it for the joyes of Heaven Nor that the Spirit doth without the Word Unto our Souls sufficient light afford Nor that one may adventure on a sin Because God will be glorified therein But this I saw that there 's a rest of faith Which sets Believers free from hell and death That out of us our health and life is wrought That out of us the same is to be sought That Gods elect even from their second birth Unto their death are strangers on the earth That precious liberty they thereby win How sweet a thing it is to master sin How this new Law doth set Believers free How Christ his yoke is perfect libertie How this can be that men can part from ill When dangerlesse they may do what they will That God sometimes his presence so reveals That for the time both sin and sorrow vails How such shall think that while be 't short or long They nev'r shall move their hiâ—l is made so strong That more one doth from this degeneraâ—e The more he falls to pride or worse estate How God doth draw by his sweet cords of love Souls here below to live with him above Who whilâ—s they see Gods will is so o strange Their present bless for greater would not change Not but that they full freedom would require But thus to Gods will linkt is their desire Whaâ— power with God this law of love doth give How in his Members Christ is said to live How grace doth with a Metamorphose strange Deep threatnings into exhortations change That th' World Flesh Sin yea Satan and the rest Are for Gods Children sorc't to worke the best So God for his good out of ill doth draw What 's life to God what 's death unto the Law How first the Law doth Man in bondage bring How Christ his death hath tane away the sting But now of late as I must needs confesse To Gods great glory and my shame no lesse I have been through the Tempters subtiltie Tost with temptations of inconstancie Not in respect of our Religions ground I ever doubted to be safe and sound But in regard of some particulars About the which have been so many jars As whether there be any living wight Who like to Gideon walking in his might Doth sin down right like Midian's host destroy Whose heart God fills with such continual joy In his great love such strength against their sin That faith in them hath long unshaken been In which his love their souls are so set free As they therein can walk at liberty Such as that sin can neither break their peace Nor upright walking confidence increase This hight of Grace do so exceed my skill I needs must say that title it who will For mine own part I utterly disclaim it I mean the having not the will to gain it No not the will to gain it so I say Wherein I trust I go not far astray For sure I am if faith were firâ—ly â—here It Lyon like the liâ—bs of sin would â—ear More faith more love the surer is the knot Yea such a one as sin dissolveth not But rather shrinks to nearly to apâ—roach The Mint of faith its copper c yn to broach Or if it do it s but as though a rush Gainst shining shields his pricks should proudly push But wo is me how should I frame my tongue That some men here should not conceive me wrong I do not I broach newes of such a state Where blocks of sin ly not in graces gate But that his heart 's more safe that 's better guarded That fortress surer which is strongly warded Faith is a fortress Love lyes strong within To keep the hold lest Foes should enter in When Gods bright cloud his Temple doth fulfil Lesse room I trow remains therein for ill The Bridegrooms presence whiles the same doth last Workes joy and chear
venime in my secrets lodge Wherein let Christians charitably judge Nor would I willing ought a triflie call Which may to Truth be prejudicial In least least measure for I this can finde That Moses might not leave a hoove behind And if I herein any hinderance be T is Lord thou knowest that I do not see For well I wot Gods truth is all so dear That one smal titles loss he cannot bear In all this speech I do not undertake All that are taxt with error clear to make Nor free the best that they do never misse For who in earth so sound of judgement is But things amisse and presently retracted And not with willfull obstinacie backed There I must judge men teachable to be And dar not brand them with inconstancie Nor yet all such erronious judgements call Lest my reproof too large a compasse fall Nor that the man time past misled of late Reforming judgement doth equivocat Unless I know him commonly to use Thus his own tongue and others cares t' abuse But I deny not I have found some wrong Wherein if I accorded to their song Or to my skill have such a different lay I leave it unto other men to say Or did I ought unblamed pretermit T' was that whereof I either doubted yet Or fit occasions served not thereto Which in reproofs must be observ'd you know Yea many lessons theretoo needful are Easie to misse unless one be aware Which might be cause sometimes perhaps wherefore I kept me silent and reproof forbore Yet ne're so to my knowledge as for stay I gave to error any willing way For therein first Gods word must be the ground Next we thereto by calling should be bound Then see if others might not better do it Also whose ears thou makest witness to it Lest to the mans lesse credit with his friends Or more discredit with his foes it tends Though in some cases we I grant it true Pauls rule against Saint Peter must pursue Now furnisht as is said set in Gods place Then must one next put on th' offenders case That as his sin he may not spare to blame For love to him and zeal to Gods great Name Yet must he with such self passion presse As not to seem too much compassionlesse The heart then setled right for zeal and love Calling from God assistance from above Before one speak in speaking for his grace And for a blessing for the after-space Go on a Gods Name in Gods ordinance And hope hee 'l thereto give his furtherance Now I 'le not say that thus my self still do But where I misse I am blame-worthie too Nor hold I me excus'd to stand aloose Though all these be not and forbear reproof To every partie as occasion serves And the condition of his case deserves For he who doth not yet would variance end ' Gainst everie let in either parties bend Wrongs both himself and others and sure he Who sorts with all shall not my dayes-man be True charitie will never presuppose Men use sharp language only to their foes Shall I in sight where one my blow diverts Conclude he needs must with my foes take parts As though where brethren jar brother with brother Curbing the one I needs must spare the other Who sees in me or deems say so some faults And deals not plainly with my Soul but halts The which reproof may be in Charitie According as our Saviours speeches be It s no friends part to cease or speak or do To either part as one finds reason too Unless perhaps some partie think him free From all reproofs such one shall go for me If in the matter he deserve no blame Nor in his ends nor carriage of the same I 'le noâ— excuse my self for my part neither But I may joyn in missing too with either For should as God forbid ones spiritual eye Not keep its proper site but stand awray Then though the same be ne're so clear and bright That man the whiles shall never see aright Whom with the Eunuch one might thus demand What thou condemnest dost thou understand Saint Peter saith some men there be who do Rashly condemn the thing they do not know The cause is where a beam doth blind the eye Through a false glasse those other do espye The Crab perswads sin fish they wrongly swime Because they go not backward way with him Lord still presâ—erve me that I never may Of good things which I know not evil say I trust I shall under thy guidance go My eyes and heart may be not tainted so I grant that passion doth sometimes prevail To cause me greatly in my carriage fail Yet doth my conscience testimonie give me My zeal did ne're unlesse my heart deceive me In those Garboyes on th' other object but But on the door of reconcilement shut For as I saw strife to a period tend Accordingly my passion drew to end Now let me go on forward with my task And resolution to my question ask Whether the whiles Gods Children doth despair Their faith than lying on the lowest stair Resisting unbelief though in their will So as it can the Soul not wholly spill Or keeping sin at least un-interessed That so the whole is no thereof possessed And so as it was at first stark dead in sin Before God did his work of grace begin So some small head and real difference yeilding Between those hearts that have want that shielding Whereby men do not in that wearie Day Back slide for ever and fall quite away Whether this Faith in case as now you hear May yea or no name of assurance bear And whether this may not in right good sense Comparative be spoke without offence If thou the same from some Divine should hear Who well reputed for his soundnesse were How these are thought on who so tearmed it The question wholly I will pretermit Nor ask I this cause some gain-say the same For that I them thus covertly would blame Nor to give way for weaklings more to languish Who are already in distresse and anguish The whiles they want sense of assurance then T'exclude themselves from all believing men But say their weaknesse must be well regarded And such tearms us'd as Satans blows be warded As Paul the Corinthes warns ' gainst his devices Not ignorant of his flie interprises Wherein a faithful Teacher ever treads That tryed way which Christian wisdom leads But woe is me what might I frame to say Is there no means to lavish strife away I ask but this sad question that do I Mens hearts ay me somewhat to qualifie As I could do to diverse others moe Of such like sort if it were needful so Not to crosse any for it is now no season Nor I fit man to pro and contra reason Since in my Soul I love and reverence bear To all the parties meant or mention'd here Or if t' were any failing be herein For by respects I hate it as my sin As judging