witnesse a good profession as being inwardly furnished with gifts and outwardly led foorth by the Spirit to maintaine the cause of Christ Iesus our Sauiour The one of these we shall discerne How to discerne inward sufficiencie to make open profession of saith in the time of trouble 1. By sound knowledge of the cause in particular which we are to make good by whatsoeuer sufferings so that our iudgements are throughly informed and so our consciences conuinced with the trueth doe finde rest and comfort therein Ephes 3. Phil. 1. 2. By our ardent loue vnto that trueth which wee haue apprehended and hearty desire that by any our neuer so great affliction it may bee glorified in the hearts of the Saints 1. Philip. 27. 3 By our especiall apprehension of Gods singular mercy towards vs in accounting vs so worthy as to make profession of that truth 4. Hence we euen long and desire to taste of that cup which the profession of that truth may cost vs. 5. Yet so as that our most ardent desires are subiect to contrary buffetings for feare of our owne inability in our selues and therefore John 19. 6. Rather desiring the grace of the Spirit so to conduct vs in the combat that Gods cause may be honoured in our constancy therein then we in any sort magnified thereby nay that we shall haue in respect of the flesh any good issue out of them howsoeuer we haue many gracious promises yea likelihoods for the same 7. And therefore simply submitting our selues to the will of our gratious Father rather to vndergoe any the most grieuous extremity then the least disparagement may redound to his glorious truth 8. Finding in our selues a gratious contentment in our God arising vpon long experience of the deceitfulnesse of the world and faithfulnesse of our gracious Father and 9. So discerning in our selues a readines to death as being prepared thereto by daily mortification and experience of our sweet society with our blessed God 10. As that withall we especially for this end desire life euen to witnesse a good profession and giue glory vnto our God in auouching and sealing vp his eternall truth with our moment any sufferings To this end 11. Finding in our selues an ability of faith relying rather on Gods promise to guide vs with his counsell then our owne experience to wade thorow the affliction Thus may we discerne inward sufficiency to make profession of our faith And for outward calling How to discern an outward calling to make publike profession of faith in troubles and leading forth by the Spirit thereunto there are these markes of it First in respect of vs as that 1. We haue already published and declared that truth and so now much more it being called in question are to iustifie the same 2. Are also prouoked by our people that haue depended on vs to make good the same for the establishing of their faith lest our suppressing or deniall may shake and make shipwracke thereof 3. Are especially called thereto by the Magistrate who may require a reason thereof and forced by the gainsayings of the enemy to defend the same Secondly in respect of the truth And that 1. When it is openly resisted and gainsaid of a peruerse generation not onely priuately and indirectly and when 2. By the suppressing thereof the glory of our God is necessarily impeached the power of religion vndermined c. otherwise in matters Wherein we may be silent 1. Of difference which reach not thus far we may be silent respecting the peace of the Church and dealing rather with our God in prayer for the reformation of such breaches and by all priuate and peaceable meanes rather enduring an inconuenience or couering an infirmity then by any publike opposition making a rent and diuision in the Church of God 2. As also if our persons rather in malice are aimed at then the truth oppugned we may auoide the rage by flying concealing c. 3. At leastwise though we be not altogether silent yet so far we may conceale the truth 1. As it is not demanded 2. And may satisfie the honest purpose of the questioner 3. Yea may happily by stumbling of him and turning his edge vpon another so thereby diuert his malice from our selues So did our Sauiour put the Pharisies and Sadduces together and thereby escaped So did he for a time goe aside and walked no more openly neither committed himselfe vnto them because he knew what was in them and his time was not come Nay may we not shape such an answer to our aduersary not only to conceale part of truth as Samuel did 1. Sam. 16. but euen to giue vp the wicked to their owne counsels that will not obey the truth bidding them goe vp and prosper as Michaiah did 2. King 22. yea in an holy derision vpbraiding their carnall confidence Reioyce oh young man and take thy fill Eccl. 11. And seeing they will not be reclaimed and hate to be reformed may not the prudent keepe silence in such euill times 2. Chron. 2. Amos 5. Or so only speake as to leaue the incorrigible to their lusts Prou. 9. ceasing to rebuke a scorner that we may wisely auoid his hatred and so pronouncing the wrath of God against him in yeelding him vp to his owne lusts as that he may blesse his soule in this fearefull liberty and we by this wisedome may maintaine our holy liberty Oh that we were wise to consider of these things and to whom the arme of the Lord shall reueale them Ose 14. For the waies of the Lord are righteous and the iust shall walke in them but the wicked shall fall therein As for the changing of our features and habits for a time to auoid vnnecessary trouble herein I take it Names and habits whether they may be changed and how far Names not to be changed we may thus far be iustified As though 1. Not to change our names And that because they are of a diuine institution as well as ciuill imposed not only to make distinction of our persons from others but to be witnesses and pledges of our profession and both memorials of Gods former mercies towards vs as also euidences of Gods euerlasting couenant with vs to be our protector and preseruer for euer And therefore not to be denied if we be demanded the same lest therein we deny our faith neither to be changed because our profession must not be changed Especially seeing by deniall or changing we shall not onely not aduantage our selues to the thing we intend namely not to be knowne seeing by other markes of proportion or complexion we may be bewrayed but being discouered we shall hereby adde vnto our affliction not only being iustly exempted out of Gods protection by reiecting the badge thereof our names but exposed also the rather to the rage of man as being tainted hereby with dissimulation c. Abrahams name changed and no warrant because this was
so vsing all meanes to giue him hope of recouery 6. Powerfully To humble him for his sinne by denouncing the wrath of God against the same I haue somewhat against thee that is I haue a controuersie with thee I am angrie I will be auenged of thee for it adding to our reproofe denunciation of vengeance 7. Constantly and seasonably not letting him lye in it taking the fit time c. as Abigail did 1. Sam. 25. meeting with the beginnings of euill and not giuing ouer till either wee haue reclaymed or made inexcusable 8. Impartially and sincerely not sparing the greatest nor dearest vnto vs no nor the house of Iudah Amos 7.8 1. Sam. 12. Esay 58.1 no not the most excellent Church not Dauid though a King not our children not any Eli 1. Sam. 2. Lastly heere is great comfort 3. Vse of comfort that being reprooued for sinne we are iudged in this life and so by the grace of God being brought to repentance we shall not be iudged in the life to come 1. Cor. 11.31 32. Thirdly in that the holy Ghost testifieth heere Doctrine 4. The least sin in the Saints is sufficient to make the that Christ doth come against his Church for this sin here we learne That though God loueth alwayes the person of his children yet he is displease with their sin he will come agaīst them for it and chastise them for the same Psal 89. 2. Sam. 8. c. Ezech. 18. And that because he is 1. Righteous and hateth iniquitie Psal 5.4 and therefore will not endure it in his owne 2. He is mercifull and therefore will not suffer sinne to dwell in his children but by his corrections will clense them Esay 1.25 Esay 27. Iere. 19. Psal 89. 3. The sinnes of his children doe more grieue him and indeed are more grieuous in themselues First because They haue more grace to resist Secondly doe giue more offence to the weake Thirdly open the mouth of the wicked more to blaspheme God and his truth 2. Sam. 12. 4. That the wicked may haue their vengeance hereby sealed vp in that the Lord spareth not his owne children Prou. 11.32 6 That his children might not be condemned finally 7 That he might weane them from the world and prouoke them to draw neere vnto him in prayer and so haue in our selues further experience of his loue in the issues thereof 8. Their sinne is not theirs but proceeds from Satan and the old man which he therefore remoueth by his chastisements that so he might manifest and confirme his loue more and more to their persons in fitting them to glorie But how stande it with Gods iustice to punish sinne in the Elect which he hath punished in his Sonne Answere He doth not punish sinne in vs as he did in his Sonne according to the exactnesse of his iustice and defect of our sinne for then we shall neuer be able to abide it 2. He doth not intend to punish sinne but to amend the sinner and so qualifies his corrections accordingly As accompanying them with the word giuing vs strength to beare them or framing them to our weaknesse ministring abundant consolations to conteruaile them and giuing a gratious issue out of them either taking away the rod or geuing patience to endure it And this serueth 1. Vses 1. Of conuiction to those that by reason of prosperity flatter themselues in integritie 2. Those that are impatient vnder the rod deseruing the same To condemne the wicked that flatter themselues in their righteousnesse because they prosper and are not plagued like others nor afflicted as the sinners seeing they are fatted vp hereby to the day of slaughter and the elect by afflictions prepared to happinesse Ierem. 12.3 Act. 14.23 24. Iob. 21. Psal 17.14 2. To reprooue the sinners that prouoke the Lord by their sinne to become their enemie and then being afflicted complaine of wrong and condemne the loue and faithfulnesse of God as if in chastising them he hated them seeing of very loue and faithfulnesse he doth correct them Psal 119. Psal 73. Iob 6.9 3. 3. Those that iudge peremptorily the estates of men by outward things Vse 2. Instruction how to keepe God our friend 2. To be patient vnder the rod. 3. To try our estate by the vse of the crosse To reprooue the world that iudge of men by these outward things seeing all things are alike vnto all men Eccl. 9.1 Secondly here is instruction 1. To teach vs how to keepe God to be our friend namely by keeping our selues from sinne or else by renued repentance dayly renouncing and reforming the same 2. To beare patiently the hand of God seeing we haue deserued hell and this affliction which is but for a moment will procure vnto vs an inestimable weight of glory 2. Cor. 5.16 3. To trie our estate vnder the rod namely 1. if we feele the Lords displeasure and so feare and depart from euill Prou. 14. 2. If wee can finde comfort in the word 3. And wait patiently on our God in our greatest afflictions 4. Not seeking so much the remoueall as to haue the corrections sanctified vnto vs. 5. Either by bringing some sinne past to light and iudging for it or else preuenting sinne to come 6. Making vs more tender in conscience 7. More compassionate to our brethren 8. More out of loue with the world 9. More to long after heauen 10. More zealous in holy duties more iealous of our selues more confident on God more readie for death And thus doth the holy Ghost amplifie the sinne of this Church by signifying that the Lord is angrie with her for the same 1. But let vs consider what this sinne is namely That she hath left her first loue a sinne of omission she hath failed in that zeale c. How the saints though leauing their first loue yet may be iustified that they faint not Quest But how may she be sayd to haue left her first loue seeing she hath formerly the testimonie that she endured patiently and did not faint Answ She might faile in the measure of her loue though not in the substance and trueth thereof 2. She might faile in the outward action though not in the inward purpose 3. She might haue been formerly zealous but now she was decayed and her present decay might not being preuented breed a further relapse and so threaten either some grieuous scourge to pluck her out of this pit or else might occasion finall Apostasie 4. She might maintaine the doctrine of the Gospell though to the enduring of manifold afflictions for the same and yet neglect the holie discipline and so grow remisse and carelesse in the practice of godlines 5. She might not be so zealous as she was and yet haue so much zeale as not to giue ouer finally for a time she might be cooled but not quenched in her zeale c. And yet wee see the Lord is not satisfied herewith but she must recouer what
vnto vs is it not our testimony that we are conuerted vnto Christ and could wee submit to that word which is so reiected of the world so irkesome to our corruptions vnlesse the loue of Christ did constraine vs in obedience to his Maiestie vnlesse this loue of Christ did hereby prouoke to haue all our imaginations brought in subiection by the power thereof that so wee might retaine nothing to grieue the blessed Spirit vnlesse we were ouercome by the power of Christs loue to receiue the stampe of his Spirit and furniture of his graces whereby wee might in some measure shewe our loue vnto our Christ could wee possibly receiue the worde in such affliction and yet with such ioye in the holy Ghost vnlesse the loue of Christ did ouerflow in our hearts to so allow vp all those troubles vnlesse all such troubles were hereby counteruailed with vnspeakable Comforts And had we not need of some speciall meanes also to preserue vs from falling away though we haue tasted how sweet the Lord Iesus is yea certainely our old enemie will now seeke by all meanes to re-enter againe and hee wants not his occasions euen from the estate of our first conuersion to attempt the same For either now vpon our conuersion the world will steppe in with it glorious and pleasant baites of prosperity and great matters to search and blast if it be possible the birth in the bud or if it cannot diuert and withdraw vs from the right end of our calling yet at the least to coole and hinder vs in the pursuit of the true end and that by pretence of our Christian libertie because now we haue right in the best and why may we not vse them who more fitly for these who are better able to vse them especially if we shal be caried to measure our inward estate by them Or if this will not preuaile but that it is the will of our gratious God that by manifold tribulations wee must enter into the kingdome of heauen then Satan will put in on the other side to drowne the birth by whole flonds of tribulations Reu. 12. stirring vp our own house to become our enemies because we wil not be ruled by them because our contrary courses doe secretly condemne them stirring vp the great ones to persecute vs as enemies to gouernment disquieters of the common peace yea rather then fayle adding affliction to affliction labouring to perswade vs that because we are thus afflicted therefore God hates vs and so we are deceiued in our estate we are not the beloued of God Against all these serues this speciall grace of our first Loue the power whereof is such that it proues both an excellent preseruatiue against the allurements of prosperity as hauing so rauished the heart taken it vp to an higher quest that the loue of the world is esteemed no better then doung in steed of louing the same our holy feare is procured lest it may infect vs and therefore holy wisedome gained to haue as little to doe with as we may lest it do infect vs and so also becomes a gratious remedy against the flames of affliction as so selling our hearts in the assurance of Gods loue that all things shall worke together for the best so preparing vs by the loue of Christ to encounter any afflictions so enabling vs for the loue of Christ to endure the greatest troubles so assuring vs that through Christ Iesus we shal be more the conquerours ouer them so sweetning all our troubles vnto vs that we shal be prouoked to loue our God the more in that hee accounts vs worthie to suffer with his sonne Iesus so confirming vnto vs that those light afflictions which are but for a moment shall procure vnto vs an inestimable weight of glorie in the Heauen This is our first loue these are the markes thereof and by the same it is graciously preserued and encreased Vse To condemne flashes and tastes To trie our conuersion 1. Whereby all those sudden flashes and fained and inconstant affections of hypocrites are reiected Heb. 6.4 and 2. We put to the tryall for the soundnesse of our conuersion if we haue found such a loue in our hearts by such euident markes 3. The world is heere condemned that boasts of the fauour of God when it hath no argument of it conuersion by this loue To reprooue the worlds deceit To comfort the Saints nay esteemeth it a wonder and madnesse to be conuerted 4. And the Saints are comforted that seeing their loue vnto God dependeth on his loue vnchangeable to them 1. Ioh. 4.1 Therefore as his is vnchangeable Ioh. 13.1 so shall theirs bee well they may leaue it but they shall neuer lose it And yet it is a great affliction that they leaue their loue Although of a certaintie Doct. 6. The Saints may leaue their first loue so did Dauid Peter Salomon c. Psal 51. Galat. 2. 1. King 11. The Elect may leaue their first loue And the reasons are Because as the fire is slacked by two meanes either by withdrawing fuell from it or putting water or ashes thereto So there are two meanes And by what meanes whereby the loue of the Saints doth decay in them Either when they faile in such meanes as doe nourish the same or Doo adde such as may corrupt and coole Namely Meanes of leauing first loue 1. Withdrawing and neglecting that should nourish it when either they 1. Neglect the powerfull ministerie of the word c. 1. Thess 5.19.20 submitting to carnal or lucklesse meanes 2. The constant practize of priuate and publike prayer 3. Or the fellowshippe of the Saints Hebr. 10.24.25 4. Or the motions of the Spirit 5. Or neglect to examine their hearts dayly 6. Or faile in daylie repentance 7. Or neglect to conoert others 8. Or abate of holy order and discipline which holds vp the power of godlinesse as if now wee could be lawes vnto our selues Or else doe adde that which may corrupt 1. As spirituall pride of Gods graces 2. Carnall policie subiecting religion to the same 2. adding what may coole and quench it 3. Prosperitie and setting their hearts thereon through couetousnesse Psalm 119. Luke 18.1 Tim. 6. 4. Abuse of Christian libertie in the enioying of pleasures c. 1. Cor. 10 1. Cor. 8. and vse of things in different 5. A corrupt and carnall Ministery 1. Spirituall pride an occasion to leaue our first loue and hovv Concerning spirituall pride as Conuerts are subiect hereto in regard 1. That now not being as others yea as themselues were yea being in some measure made partakers of the diuine nature and aduanced to the hope of so glorious an inheritance 2. Pet. 1.3 may they not hereby be entised to iustifie themselues and despise their brethren to condemne where they should endeauour to conuert c. Esay 5.6 2. Euen their desire to keepe themselues in this estate may bee an occasion to Satan
to breed spirituall pride in them As namely that being now pluckt out of the common condemnation and separated from the world and wicked ones by their effectuall calling may not the Saints vpon pretence to keepe themselues vnspotted and vndefiled grow to singularitie and so to separation which are very dangerous branches of spirituall pride 3. The execution also of their callings is subiect to much spirituall pride Either they may neglect altogether their ciuill callings as too base and derogatorie from the prouidence of God and their Christian libertie which is a fruit of spirituall pride Eccl. 1.9 seeing the Lord hath imposed these callings to humble them Or else they may so carry themselues in their Christian callings as by their morositie discontent c. they shall not obscurely discouer much spirituall pride 4. The speciall prouidence of the Almightie in leading them to perfection and disposing of his graces diuersly may also through the subtiltie of Satan bee an occasion of much spirituall pride And that 1. Either in regarde of such chastisements which the Lord exerciseth their nature to clense the same in the impatient bearing whereof pride is discouered 2. Or else the prosperitie of the wicked may bee an occasion of spirituall pride as being prouoked by Satan to fret and repine thereat Psal 37.1 Ierem. 12. Iob. 1. 3. Either the fals of others may giue occasion of this pride as prouoking them to the iudging of their brethren and condemning their estates 4. Or the more eminent graces which the Lord bestowes on other may prouoke to enuy and discontent and so discouer pride yea may further occasion a condemnation of themselues as if because we are short of others therefore they are nothing therefore they may doubt of their estates or else 5. This abasing of themselues in comparison of others may tend to affect commendation from others and so bewray this inward Pride 6. Or they may rest in themselues on the sense of their encreasings and so robbing God of his glory shall discouer their pride 7. Or they may bee puffed vp with this that they are low in their owne eyes can despise the world can endure afflictions can reprooue sinne c. 8. Either they may be puffed vp with those wonderfull deliuerances which the Lord in his mercie bestoweth on them in their conduction to glory 2. Cor. 1. ver 9 10. 2. Cor. 12.7 9. Or else they may reioyce at the destruction of their enemies and so be tainted with spirituall pride Iob 31. 10. Either they may be hastie in expecting the reward and so for want of patience discouer spirituall pride Heb. 10. 11. Or else desire death in regard of their continual troubles and so discouer their pride in not wayting the Lords leysure Iob. 3. Ionas 4. 12. Either they may be crossed in their expectations and so preferring their credits before Gods glory bewray their pryde Ionas 4.1.2 13. Or else beyond their hope and expectation they may be endued with extraordinary graces and so are subiect to be exalted aboue measure 2. Cor. 12.7 8. Thus may the Saints bee subiect to spirituall pride and so thereby giue occasion of the losse of their first loue 1. The Lord resisting the proud and bringing low the mountaines emptying the high minded and giuing grace to the humble 1. Pet. 5.5 Or iudging others they are left to iudge themselues Matth. 25. Ephes 4.30 2. Their pride making them secure vncharitable and so not vsing their talents they are for a time taken away 3. The Spirit hereby being grieued ceaseth to worke in them nay happily leaues them to grieuous buffetings Therefore to preuent this tentation and ouercome the same 1. Consider wee whence wee came and if wee did iustly strip our selues of all if we conferred nothing to the attayning of grace but rather were our greatest enemies in wishing the same shall we now be thankfull for the least shall wee not bee humbled in the greatest what haue wee which wee haue not receiued 2. Lay we to heart how we entertaine the graces of God at the best vnprofitable generally colde and carelesse defiling the worke by juncture of our corruptions 3. And yea ouerthrowing the worke by our confidence therein our reioycing and boasting thereof and may we not feare that this dead Fly will corrupt the most pretious oyntment that if we robbe God of his glory he will depriue vs of the comfort either wee loose our labour for the present or shal be stripped of Gods graces that we may labour no longer Hath not Lunacie bene an effect of this sort of sinne in many bountifully endowed Is not barrennesse a common plague hereof in the ordinary Christian 4. Obserue wee the Prouidence of God in the diuerse dispensation of his blessings though hee giue to some more yet is not the least sufficient if it bee in trueth and is it not then in trueth being lodged by a lowly spirit is not the greater measure bestowed on others ours also for vse is it not vsefull for vs to prouoke to perfection is it not auailable to humble vs in our lesser measure to submit our spirits to the spirit of the Prophets to send vs dayly to the tents of the shepheards is it not a meanes to nourish loue doth it not submit vs to the will of our heauenly Father to depend more vpon his mercy to craue his assistance more earnestly to submit to afflictions to hasten after perfection in a better life 5. Discerne wee wisely the prouidence of God in leading vs to perfection and this also will bee a gratious meanes to preuent spirituall pride for seeing the Lord shewes his power in weakenesse that hee may haue the glory seeing he brings light out of darkenes to confound all reioycing in the flesh working out of our very sinnes a way of encrease by humbling vs thereby in our selues and causing vs to deny our own righteousnesse and still sending vs vnto Christ to bee renued by his grace haue we any cause to be proud of our sinnes to rejoyce in our confusion can wee deny our selues truely if wee haue confidence in the flesh can we be enabled in Christ vnlesse wee bee wholly emptied in our selues and seeing affliction followeth sinners and our sinne in Gods justice eternall death If now the Lord shall not only take away the sting of our Troubles but make them comfortable pils to purge our Corruption is not his power wonderfull to bring light out of darkenesse is not his mercy peerelesse that he only may haue the glory shall we be proud of afflictions that are the punishments of sinne at least no way likely of themselues to raise such good vnto vs. And say the Lord should deliuer vs out of greater tribulations seeing yet the sinne remaines with vs may wee not feare that though wee bee made whole yet a worse thing may befall vs are not new afflictions dayly to bee expected and is there here any time to behold the
sunne when it shineth 6. At the best iudge wee wisely of our best measure of grace is it either any other then what the Saints haue gone before vs in who yet notwithstanding through pride Math. 26. and the effects thereof haue taken many a foul fall Remember we Peters vaine boasting and what a plunge it put him to Consider Dauids pride in numbring of his people did he not smart deeply for the same was not his humilitie the best meanes to make his peace againe 2. Sam. 24.15 16. Or is it such but that still wee are not perfect and therefore must wee not forget what is behinde that wee may hasten to what is before Philip. 3.12.13 7. And alas what is all wee haue in comparison of our Lord and Master Iesus Christ hath hee not commanded vs to bee lowly and meeke hath hee not done all for vs that wee may boast of nothing did hee not walke before vs in great patience and humility euen humbling himselfe to the death for our sakes is not all our holinesse a drop of that Ocean lesse then a drop in comparison thereof and shall seruants ride on horsebacke when their master went on foote Eccl. 10 shall wee bee proud of his graces when hee was so abased in the greatest measure of his owne And therefore practise wee thus 1. View we our selues often in the glasse of the Law to abase vs throughly 2. And see wee a farre off into the glorious inheritance How to preuent this pride so farre exceeding any worth of our weldoing are the afflictions of this life worthy of the glory that shall bee reuealed Rom. 8.24 who are wee that God should thus aduance vs 3. In steed of iudging others let vs dayly examine our selues so shall wee bee more compassionare of our brethren considering our selues Galat. 6.1 so shall we still thinke vilelyer of our selues that so we may be fitter for mercy from our God 4. And labour wee dayly to renue our life in Christ that wee may haue still to reioyce in him and not in our selues that his glory may swallow vp all pride of flesh and his loue may still preuaile in vs to the further denyall of our selues that so still wee may be found in Christ not hauing our own righteousnes that being dayly perfited by his grace we may bee found of him in peace at his glorious appearance 5. To this end bee wee willing to endure afflictions and maintaine we tendernesse of conscience in all our wayes 6. And obserue we wisely our inward corruptions labour we to discerne the deceitfulnesse of our hearts and shall we not abhorre our selues because we know not our hearts shall wee not much more bee abased knowing them to be so abominable so froward so rebellious so touchie and full of horrible wickednesse such blasphemous thoughts such filthy motions if we do not tremble hereat is it not because yet the feare of God hath not seized vpon vs because yet we do not endeauour to worship God in Spirit and truth Ioh. 4.24.25 7. And so dayly prepare we our selues to death and iudgement Is here any time to be puffed vp seeing we must passe through horrors is it not wisedome to fight loe that we may enter in at the straight gate shall the righteous very hardly bee saued and shall wee not then work out our saluation with feare and trembling Phil. 2.12 Math. 7.11.12 8. And seeing many seeke to enter in and shall not bee able Luke 13.21 ought wee not dayly to suspect our selues shall not he that standeth take heed lest he fall shall we be high minded or not rather euer feare our selues least we also bee deceiued in our standing and so depryued of our hope Lastly That we be not deceiued in the judgement of spitituall pride and so be justly chalenged therewith 1. To stand vpon assurance of saluation no pride Know we that it is not pride and presumption to be assured of our saluation as the Papists chalenge seeing God hath commanded vs to make sure our election and hath giuen vs his word and Spirit to seale it vp vnto vs but rather pryde to question Gods truth not to beleeue his word not to accept so pretious a jewell 2. Neither to labour to perfection 2. It is not spirituall pride to labour to perfection though we exceed our selues and goe before others not shuting our religion to the will and ability of man but extending it wisely to the rule of the word and example of Christ seeing God hath commanded it and Christ hath begun it and hee will perfect it and all things worke together for the best vnto his Elect rather it is pride to dreame of perfectiō when we wil vse no meanes thereto nay grosse presumption and impudency in such as seeme to condemne vs of pride for labouring after perfection seeing they all perswade themselues that they haue already attayned it is it not the common voyce that all is well wee need no meanes of building we hate to be reprooued we haue bene alwayes of the same beleefe we feare we may be too holy are not these the ordinary dreames of generall perfection and therefore if they haue attayned this perfection with such ease will they fault vs that take such paynes for it should they not rather pity vs and further that we may attayne it more easily or if they condemne for labouring to perfection doe they not condemne themselues 3. No not to confesse Christ in the time of triall that they neuer had it seeing it cannot be had without great labour 3. Neither is it spirituall pride to make a good profession of the truth to confesse the Lord before men to sticke to the truth in time of trial is not this a denying of our selues to confesse the Lord Is it not an abasing of our selues that God may haue the glory Will it not be a pride in the flesh to humble vs Is it not a triall of our soundnesse that we will endure for Christ Is it not a spurre to perfection Rather it is pride to deny our Master as if we were ashamed of him It is horrible Pride of life and loue of the world that causeth this deniall we dare not confesse him because we loue the praise of men more then the praise of God If we were truely humbled we would in all things glorifie God If we set not by our flesh we would not quitch at any troubles Remember what caused Peter to deny his Master and the Lord giues vs vnderstanding in all things 4. And is it not an imputation of pride when we are vniustly challenged to maintaine our Innocency We iustifie our selues we will be found in no fault we will condemne our Iudges of wrongfull measure Is it not the practise of the world to iustifie the wicked and condemne the righteous And yet it thinketh to doe God good seruice in censuring the children of God because they are contrary to
it in excusing and approuing the wicked because they sort with it waies Are the best without faults and may they not therefore be condemned Is not the best done in hypocrisie And therefore are they not worthy to be cast out of the Synagogues Thus doth the world stumble at the infirmities of the Saints and because they are faulty in some things doth therefore conclude that nothing is sound And ought we then to giue way vnto these their slanders Is not the cause the Lords that is herein challenged shall we not harden them in their suit hereby and so preuent them from sound repentance shall we not betray the peace of our consciences and cause the Lord to take that from vs which we dare not iustifie Indeed though man compared with God cannot be righteous though we must daily deny our own righteousnes before God that we may be found in Christ to be cloathed with his righteousnes yet seeing the Lord hath done great things for vs shall we not in thankfulnesse acknowledge Gods graces in vs shal we not propose our selues heere by examples to our brethren Nay saith holy Iob God forbid that I should iustifie you I will neuer take away mine innocency from my selfe Iob. 27.6 And is it not humility in vs to acknowledge what we haue receiued had we not need of lowly spirits to incounter the malice of the world because we will not forsake our Innocency and vndergoe such afflictions which hence will be raised against vs Is it not an argument of sound deniall of our selues that hereby we seeke rather the glory of God then our owne that hereby we labour the confirmation of the weake And seeing the gifts of grace are such wonders to the world such eye-sores and in so base account therewith is it not a gracious abasing of our selues to reioyce in that which is so offensiue to the world to triumph and boast of such gracious gifts which are so debased by it surely if we shall take our ayme aright it is rather pride in the world to condemne another mans seruant do they know our hearts will they generally censure vs hypocrytes because some are such and because the best are not without their failing they condemn our profession as if it taught no better Blessed be God we esteeme not to be iudged of them nor of mans iudgement 1 Cor. 44. he which iudgeth vs is the Lord to him we stand to him we fall as for the world well may it discouer it malice and pride in condemning the generation of the iust but they must know that the Saints shall iudge the earth if they condemne vs because we faile then do we much more condemne them that are so far behind vs. And is it not a wonderfull condemnation of the world that they which with one blast condemn vs to be too short that so they may iustifie themselues do also euen with the same breath condemne vs that we are too forward to zealous that so their deceitfull measure may passe more currantly do they not herein condemne themselues wherein they censure vs If wee haue our faults why do they not helpe vs forward and if we haue got some ground why doe they then condemne vs for increase seeing they condemne vs for failings shall we happily diue into the mystery thereof do they not condemne vs for failing because they would discourage vs to go forward do they not condemne vs for going forward because we condemne them for being behind vs do they not condemne our faâ—â—ings because they would hereby take occasion to condemne the word as if it occasioned and iustified such 〈◊〉 that so they might harden their hearts in the base account of the word and pu suit of their worldly courses and thereby also put vs from the most liuely meanes which should raise vs vp againe and so enable vs to perfection And do they not condemne on the other side our proceedings in grace is counterfeitings madnes c. because the wisedome of God is foolishnesse vnto them they neuer yet tasted of the loue of Christ else would they thinke they could neuer do him too much seruice And therfore seeing that which is highly esteemed of men is abhomination in the sight of God as we might haue cause to distrst our condition if it were approued of the world so haue we a found euidence of the truth of grace that the world hates vs not for our euils as they pretend for they could let vs alone if our wayes did not shame and confound them but for the Image of our God renewed in vs. And shall not the haters of God be found lyars shall they not wish to die the death of the righteous do they not imitate our waies though they deny the power of them they dare not set foot to foot by vs. Who so is wise let him vnderstand these things 5. To conclude it is the common censure of the world that whatsoeuer iumpes not with it stoopes not to it lure it is pride vaine-glory and whereas though it may be a marke of an abiect and degenerate spirit to be swayed thereby yet to be contrary to the fashion thereof must needs argue great humility so to leaue our greatest earthly content so to expose our selues to a world of troubles Thus the world calles light darknesse and darknesse light esteeming that pride which indeed is true humility Shall we now take a further scantling what this spirituall pride may be surely I take it it consists in these things First in presuming aboue that is meet in matter of knowledge And that when we prie into those hidden mysteries which either are fit to be knowne of or are apparant only to the diuine Nature Secondly when we vanish in idle and curious speculation tending only to sense and singularity and not to edification 1 Tim. 4. Thirdly when we affect knowledge for complement or ornament and not for reformation of life Secondly spirituall pride is seene in matter of action and that either in respect of our selues or others In regard of our selues we may be ouertaken with spirituall pride 1. If we stand more vpon publike deuotions then priuate humiliation 2. If we rest more in the forme then in the power of Religion 3. If we rest in our selues for well doing and not on the power of Christ 4. If we challenge merit for our workes and not rely on the mercy of God 5. If we arrogate more vnto our selues then either is truth or conuenient 6. If imagine that we may be present in this life and haue an ouerplus of righteousnesse for others And will not follow our Master through the fire In regard of others we may be tainted with spirituall pride 1. If we forsake the fellowship and are not equall with those of the lower sort leauing the Church for corruptions therein 2. If we iudge peremptorily of any before the time 3. If we giue not vnto each his due howsoeuer we are
old remember we that the fauour of God hath formerly shined vpon vs meditate we of the wonderfull things that the Lord hath done for our soules and can the Lord forget to be mercifull shall the couenant of the day and night be broken Ierem. 33.20.21.22 that then should not be day and night in their season Then may the couenant of the Lord be broken with his seruants surely al the armie of Heauen cannot bee numbred neither the sand of the sea measured so will the Lord multiply his mercies vnto his children so will he neuer faile them Heb. 12 3. Esay 49.15 nor forsake them though a mother should forget the fruit of her wombe yet wil I not forget thee saith the Lord though I correct thee in iudgement yet will I not vtterly cast thee off Ierem. 30.11 saith the Lord for I am God in the midst of thee whom I loue I loue vnto the end Ioh. 13.2 and therefore for a while haue I forsaken thee yet in euerlasting compassions will I gather thee againe Esay 54.8 As I haue sworne that the waters of Noah shall no more goe ouer the earth so haue I sworne that I will not be angry with thee for euer nor rebuke thee to thy destruction yea well may the mountaines remoue and the hils fall downe though heauen and earth shall passe and the night and the day shal be no more neither yet shall the couenant of my peace fall away sayth the Lord that hath compassion on thee for my word endureth for euer I haue sworne by my holinesse that I will not faile Dauid And what shal then separat thee frō the loue of God 13. That all the Saints haue drunke of this cup vnto thee hall thy greatest sins serue to magnifie the loue of God vnto thee Oh but here Satan doth reply that herin thy case is singular neuer any so deiected and cast down as thou art the saints of God haue passed their time more cheerfully they haue been confident in God resolut of his fauour they haue been heard of the Lord in their greatest extremities they haue been deliuered reuiued again and therfore seing thou remainest stil in this agony canst find no cōfort hath not the Lord forsakē thee that reiects thy praiers that neglects thy teares seeing thy afflictiō encreased thou seest no end therof Surely the Lord giue vs vnderstanding in al things say our case were such as neuer were any like vnto vs yet may not the Lord doe with vs what he will if he should cast vs into hell should we not desire his glory aboue all things And if by this our greater abasing he intends to propose vs as ensamples to them which shal beleeue in time to come to make vs presidents of his exceeding mercies shall not he haue the more glory and we haue the more comfort in the end And yet for our present comfort herein is there any tentation here befallen vs that belongs not vnto man that the Saints of olde haue not gone before vs in that euery childe of God more or lesse must certainely vndergoe nay haue not many of Gods children exceeded vs in this temptation Iob. 3.1.6.2 Psal 77. consider wee the example of Iob and Dauid of Ieremie and the rest haue not the venome of Gods arrowes drunke vp their spirits haue they not broken out into many bitter complaints and blasphemies through the extremity of their paines haue they not euen seemed to forsake the Lord and giuen ouer their interest in his loue and goodnesse Ier. 20. And hath the gratious Lord yet kept thee from these horrible out-breakings or mayst thou happily bee left so farre as the worst yet seeing our gratious God hath restored euery one of them yea then refreshed them when they haue bene at the worst wll he not also raise thee vp againe oh thou of litle faith 14 That God differs our restoring and refreshing in great mercy If thou thinkest he will not because he doth it not consider how long this rod hath lien vpon thy betters and canst thou not bee content to stay the Lords leisure as well as they shall not the Lord recompence thy longer stay with more durable comforts Had not Dauid these buffetings euen all his life haue not many of Gods deare children beene exercised heerewith to their death yea in their death haue been hereby stumbling to the world as if they died desperately vnto whom their holy life doctrine was a condemnation because they would not bee reclaimed thereby and shall this encourage to prophanesse and exclude vtterly repentance to see such die so vncomfortably whose life was so conformable to the word so contrary to the world And therefore though I cannot heere promise thee any time when the Lord will returne thy captiuity and refresh thee with former comfort yet I dare promise thee that there is a time of refreshing Act. 3.19 at hand And whatsoeuer thy emptying bee now yet then thou shalt be filled with the fulnesse of God and so enioy at his right hand pleasures for euermore yea all thy abasings in this life shal be meanes to further and hasten thee thereunto if thy afflictions are at the worst they will haue the sooner end and thine euerlasting ioyes shal be begun the sooner though it should by thy death yet thou shalt be a great gainer by it And I dare promise thee further that the Lord will lay no more vpon thee then thou art able to endure 2. Cor. 10.13 but will giue an issue with the tentation that thou mayst be able to beare it though the righteous perisheth and no man regards it Esay 57.1.2 yet they are but taken away from the euils to come 2. They shal rest in their beds sorow shal flie away 15. That we must not iudge our selues by our tenrations Only here let me adjure thee to stay thy selfe herein by these rules First that thy God will not esteeme of thee as thou art in thy tentations they proceed of Satans malice and thine own infirmity therefore thy gratious Father will not impute them vnto thee yea thou striue against them condemnest them therfore thy louing Father will not condemne thee for thē Secondly be thou wise to iudge of thy better part thou striuest and canst not preuaile thou prayst and art not heard what then are thy prayers not heard at all because thy particular request is not granted Is not thy person euerlastingly accepted and so a cuppe of colde water shall not loose his rewarde In the name of GOD I adiure thee therefore not to iudge peremptorily of thine estate by any present or particular action or successe Is not the Lord wise to turne thy sinnes to good and will he then let thy true endeauours fall to the ground though hee answers not thy prayer in yeelding thy particular request yet doth hee not answer it better in giuing thee still grace to pray vnto