Betweene things accessarie and circumstantiall in necessarie things betweene what is most necessarie subordinating others thereto 2. Betweene actions of our generall and ciuill calling subiecting each to other and limiting one by the other 3. Things present and to come to measure these by the other 4. Betweene faith and sense thereof 5. Betweene Satans tentation and our corruptions to reiect the one though wee acknowlege the other 6. Betweene the old man and the new so iustifying the one as that wee disdaine the other 7 Betweene iustification imputed and inherent to approue this by the other These differences well obserued will much further our growth in grace euidencing the truth thereof promote the spirituall part by abasing the othe and furthering in euery part by relying on Christ Phil. 1.9 10. 3 That we are more wise in redeeming the time by entertaining occasions of wel-doing and declining the contrary yea though they bee but occasions or appearances of euill Ephes 5.16 4 And so may preuent many vnnecessary troubles and obtaine a gratious issue out of such as necessarily doe befall vs. 5 That we can watch ouer our vnruly affections of impatience anger discontent frowardnesse couetousnesse c. 6 And so can bee free from scandalous and grosse offences Psal 19.12 7 That we know no man after the flesh that is vse one fellowship in all ordinary recreations of good and bad conference and first to spirituall ends and in a spirituall manner not to the satisfying of the flesh but to the humbling and weakning of the lusts therof Secondly To weane vs from the world and prouoke vs to hunger more earnestly after our dissolution 2. Cor. 4.13.14 Gal 5.11 8 That we can make conscience of least euils yea of the very first motions and thoughts to sinne being wise to discerne them and speedie to suppresse them or turne them to good for this will preuent consent and act of sinne and lying in the custome thereof nourish tendernesse of conscience and soundnesse of iudgement encrease feare and abasing of our selues and cast vs vpon the eye bosome of our God by whom we shall be kept from the great offense and quickned to all power and cheerefulnesse of wel-doing 9 That wee can keepe a constant course in the practise of holy duties especially in the family and more priuate as prayer meditation examination of the heart For these will nourish our familiaritie with God and so make vs more confident in wel-doing and constant therein 10 And so can be more carefull and intentiue to the conuersion of others Luk. 22 32. 11 That we can be more patient in bearing with the euils of the time and yet more wise in auoyding contagion from them more zealous to reforme them in our places 12 That we can bee most seuere in our owne matters concerning sinne and yet most gentle and meek towards others and yet 13 Can be most mild and indifferent in our owne cause when it concernes matter of profit or priuate good either way and yet more zealous in Gods affaires 14 Maintaining peace and loue withall so farre as it is possible and yet to affect most where wee see the best gifts or most need 15 Watching ouer our speech auoyding many words plentifull in exhorting spare in reprouing meeke in the manner wise and sober in the carriage and thankefull howsoeuer referring in humilitie the issue to God by prayer and subiection to his will and comforting our selues with the returne thereby into our owne bosome Thus far must we proceed and grow in grace these are gratious euidences that wee haue attained a great measure therof Hereunto serue these experiments 1 That we are growne more sober and exact in the vse of our Christian libertie both in iudging rightly of the true compasse thereof and also walking more perfectly according to the strict rule thereof For herein weake Christians doe much faile as being puffed vp with their renued estate and so through ignorance presuming of their libertie in Christ turne it oft times as an occasion to the flesh so that not to bee brought in bondage thereby not to exceed the compasse thereof but rather by our wisedome and experience to bee a law thereto not doing all we may but what may best fit vs to the best ends is a gracious marke of a great measure of grace 2 That wee are growne rich in heauenly experience both of our owne secret corruptions also of Gods speciall prouidence in preuenting vs of many euils and turning our infirmities to good storing vp wisely such experiments against the needfull time 3 And so from this experience can more speedily resist tentation and more couragiously encounter the malice of Satan and put to flight the enticings of the world more narrowly watch ouer our hearts and waies and wisely auoid the occasions of euill and entertaine the good this is a gracious euidence of a great measure of grace 4 As also that out of our experience of our owne failings we can grow more charitable in iudging of others Gal. 6.1 and more compassionate of their weakenesse yet so as that still we can mourne for the euils of the time and so keepe our selues vndefiled of the maine pollutions thereof 5 And so are growne more moderate in our zeale being able to temper the same with discretion and meeknesse that so if we cannot benefit others yet we may lesse hurt our selues 7 Yet so as that still we grow more couragious for the truth reuealed not sparing our deerest life for the iustifying thereof 8 Yea can be so farre abased for the glory of our God that in comparison thereof our precious soules are not deere vnto vs. Rom. 9.2 Exod. 32. These are comfortable signes of a great measure of grace 9 As also that we are growne more lowly in our owne eyes and humble in the greatest measure of grace still complaining of our wants though wee cease not to be thankefull for what wee haue receiued and esteeming others better then our selues because we know our selues best and the more we haue receiued the more wee haue abused if God should enter into iudgement with vs the more we are indebted to our Christ for his vnspeakeable gifts 10 And that in regard of the body of sinne hanging so fast vpon vs wee groane still vnder the burthen thereof desiring and preparing to our dissolution Rom. 7.24 11 And yet still while we are in the flesh hungring after a greater measure of grace being more diligent in the meanes as this spirituall hunger the more it is the more grace it implies so working thus in vs doth argue a greater measure thereof because to him that hath shall be giuen if he so discerne and vse his talent Math. 25.32 12 And yet out of experience of Gods wonted and continuall fauours we can grow to more constant assurance of our election And so Rom. 5.4.5 13 As a fruit thereof can more abound with ioy in the holy Ghost and
to that which is before Phil. 3.13 and that still looking to Iesus the Authour and finisher of our faith that so wee may endeauour to perfect holinesse Thus we must liue by faith in discerning the manner of our growth And this will affoord vs many Comfortable conclusions to settle vs against diuers tentations which are incident hereto As first Whereas it much distracts the Saints that because they cannot sensibly discerne for the present the maâ—ner of their Spirituall growth no more then they can their naturall therefore they question oftimes the truth thereof If now they shall know that in the discerning thereof they must liue by faith and not by sense this distraction will easily be remedied For now seeing that may be beleeued by Faith which is not apprehended nay is contrary to sense therefore though our growing be not discernable to sense nay sense apprehends somewhat that may be contrarie to our growth therefore notwithstanding these we may still grow in grace Nay seeing we grow by faith and not by sense therefore is this vnto vs a true euidence that we doe grow indeed when we doe not sensibly discerne it for the present when we find somewhat in appearance opposition contrarie thereto if we yeeld not hereunto but rather liue by faith in the power and wisedome of our God bringing light out of darknesse and shewing his power in our weakenesse this indeed is a true token that we grow in spirituall knowledge and heauenly wisedome to discerne things that differ and so also that we grow in grace and so doe hereby fight the good fight of Faith 2. Whereas to liue by Faith is not only to haue some feeling of what wee beleeue by the seale of the spirit in generall as that thereby we are persuaded of the truth of the worke in vs But to liue by faith is further to rely vpon the free power and goodnesse of God aboue what presently wee feele Rom. 4.17 18. lest our present feeling causing spirituall Pride and so securitie and so hardnesse of heart and remissenesse in well-doing do thereby hinder our spirituall growth therefore howsoeuer we may haue some such sense of the worke of grace as that we may iustifie the truth of it for the present in the meanes at least in humbling vs for our fayling and imperfection therein that so it may not be in vaine Yet still we must liue by faith aboue any such present feeling both to haue the comfort of the acceptance of what we haue done aboue the worth thereof as also to looke forward and lay hold vpon the fulnesse of Christ in whom our imperfections shall be holpen and our wants daily supplied vnto the perfecting of the worke of grace in vs. And therefore Though we feele but so much for the present as may keepe vs from sincking in despaire yet still we must liue by faith aboue all present feeling or desire that we may be kept from presumptâ—on and kept in a continuall hunger after the best graces And this meeteth with a second tentation arising from present feeling of the worke of grace teaching vs to auoid Spirituall Pride Presumption c. by liuing still by faith aboue and beyond all present feeling And secondly though in our best performance of holy duties we finde not that present answer as we expect but rather meete with what is contrarie thereunto yet if now we can liue by faith we shall be fully satisfied For faith will now teach vs to performe obedience vnto God simply because he commands and not so much for what is promised and so to measure our Spirituall growth rather by encrease of our obedience then returne of the issue thereof Yea though we haue not our particular answer for the present yet the triall of our faith will bring forth Patience Iam. 1.3 and Patience will perfect the worke by peâ—seuerance therein yea faith Heb. 11.1 which is of things not seene will enable vs to see a farre off into that great Reward Heb. 11.26 which will sufficiently supply and recompence all our present disappointments and waitings Nay though we meete with contrarie blasts and issues to our desires yet Faith that purifieth the heart Acts 15.9 will reueale vnto vs some inward cause of these contrarie effects and so will enable vs to purge out such secret euils of Spirituall pride vaine-glory and such like which vndoubtedly haue staied Gods hands from giuing vs our desires yea such herein is the power of Faith that resting vs vpon the power good pleasure of God it will thereby pacifie the minde in what God pleaseth to dispense and satisfie also the same that this is best for vs though for the present we cannot discerne it through impatience pride or such like yea the power of faith will dispell these fogs and make manifest to the aduised Spirit what may be best for it Yea herein also appeareth the wonderfull vertue of faith that it will keep the worke a foote more earnestly the more it seems to be crossed continue the same more eagerly in hope at leÌ„gth to preuaile and neuer giue ouer till it hath ouercome the Lord. Oh that we could wisely consider thereof Indeed wee haue a Promise that if wee beleeue wee shall obtaine whatsoeuer wee aske so that it may seeme that if we doe not obtaine wee doe not beleeue But if we remember withall that we must aske according to Gods will and that Beggars must be no choosers and that we may not indent with God either for the time or particular for so we liue by Faith we may vndoubtedly obtaine what is best for vs if not the particular for the present yet what meane-while shall be better and the particular if necessarie in the time most conuenient Only let vs pray in Faith Iam. 1.6 and so wait with Patience apprehending him which is inuisible and in him the glory to be reuealed and so shall we obtaine whatsoeuer may further thereunto in that time and manner and measure as may be most auaileable To conclude this Point The necessitie of this life by Faith ariseth from these two considerations 1. From that admirable and wise manner of Gods dealing with vs in leading forward to perfection 2. From our weake and diuers manner of apprehending the same i. Gods dealing herein is discerned First by bringing light out of darknesse that is by producing contraries out of contraries good out of euill grace out of sin And this the Lord doth diuers waies First Generally working out of euery sinne 1. Sense of our owne inabilitie and corruption 2. So sorrow for the same and so repentance so more humilitie warines against future assaults and greater tentations so that of necessitie here we must liue by Faith that by this peircing and cleere light we may be able to discerne through the thicke cloude of voluntarie sinning notwithstanding an vnwillingnesse to commit the same that in the sweet of sin
stumble thou dost further helpe me with thy prayers to giue thee yet further light for still I professe my selfe to be growing and shall not faile God willing to giue thee further testimonie thereof as occasion and grace shall be ministred that so thou maist yet more cleerely discerne this wonderfull Mysterie Meane time I desire thy patience to beare with such faylings as either for want of exactnesse which neither my leasure will afford nor weake measure can compasse or for fayling in circumstance which I professe my selfe not curiously to stand vpon may be offered vnto thee Requiring thy wisedome to compare spirituall things together and so still crauing thy further Patience till God offer further leasure and measure of Grace and thy renued Prayers for both I commend this to thy Christian view and charitable censure and thee and thine holy endeuours in this or in any thing whatsoeuer may further thy reckoning in Christ to the gratious Protection and Blessing of our Wonderfull Councellor In whom I rest thine and the Churches seruant Th. Cooper The Contents of this Booke 1 THe entrance to the Treatise 2 That we must grow in Grace Proued 1 By the command of God 2 By the grounds of the New Birth 3 By the meanes of our Calling 4 By the Condition of the New Birth 5 By the Resemblances thereof 6 By the Metaphors expressing the same 7 By the vse and bâ—nefitâ— thereof 8 By the Prayers of the Saints 9 By the contrarie condition of the wicked 10 By the continuall malice of Satan against the New Birth 11 By the continuance of the Meanes hereto 12 By the end of Sanctification Vse To conuince the Papists of Merite and falling from Grace To confound the carnal Christian To reproue the weake Christian Instruction to grow in Grace Triall hereof Comfort herein Chap. 2. What this Spirituall Growth is 1 The description thereof 2 The explication of it 3 Iustification and vse thereof Chap. 3. Of the Causes and Meanes and Helpes of this spirituall Growth And these Either Within 1 Principall 2 Instrumentall and these Principall the Word Conscience 1 Instrumentall as sauing knowledge 1 Of the power of Corruption 2 Of the Measure of Grace attained with the vse thereof 2 Instrumentall cause Experience both 1 Of former failings and 2 Of former thriuing 3 Of the combate betweene the Flesh and the Spirit with the vses thereof 2 Causes without Direct 1 Vse of Gods ordinances The Word Sacraments Prayer publike Examples of the Saints Indirect Afflictions with the vse thereof 3 Helpes hereto are 1 Soundnesse of Iudgement why 2 Synceritie and how 3 Daily Repentance 4 Daily Thankfulnesse 5 Priuate Prayers 6 Conuersion of others 7 Watching ouer our hearts and examination thereof how this to be done 8 Daily encrease in knowledge and how 9 Contentednesse and why 10 Watching in our Christian libertie and how 11 Daily growth in Faith and how 12 Putting on the spirituall Armor daily and how 13 By Patience and 14 Continuall supplication 15 Conscience of the Sabboth 16 Constant keeping of the daily sacrifice 17 Daily preparation to Afflictions 18 Nourishing tendernesse of Conscience 19 Hauing the feare of God alwaies before our eies 20 And so to maintaine an holy iealousie ouer our selues 21 Not resting in any measure receiued 22 Daily Preparation to Death 23 Daily Resignation into the hands of God 24 Spirituall wisedome in Redeeming the time In auoyding troubles c. and how 25 Maintaining spirituall Ioy and how Chap. 4. Of the manner how we grow in Grace expressed by the Metaphors and Resemblances of the New Birth As that it is like 1 A New Creature with the sense and vse thereof â— To seede with the sense and vse thereof 3 To Light with the sense and vse thereof 4 To the Wind where of the sense application thereof 5 To a combate with the sense and vse thereof 6 To a Mysterie with the sense and vse thereof both generall and particular Chap. 5. Of diuers Rules for the better discerning and triall of the Manner of our Growth and comfort therein whereof the First is That we must liue by Faith and not by sense where 1 What this meaneth 2 Conclusions hence to encounter diuers tentations concerning the manner of our Growth and to satisfie vs herein 2 Rule herein is to compare spirituall things with spirituall things Where 1. What this meaneth 2 The Application thereof for Discerning and Comfort 3 Rule for discerning hereof is according to those seuerall callings imposed on vs with the sense and vse thereof 4 Rule is That we must bring forth fruit in due season Where 1. What is meant thereby 2 The application thereof for triall and comfort 5 Rule That God accepteth the will for the deed where 1 The sense thereof 2 The vse for the triall comfort 6 Rule That by the manner of the Mortification of the Flesh the manner also of spirituall Growth may be discerned where 1 How the Flesh is mortified 2 Grace accordingly is encreased with the vses thereof Chap. 6. Of the measure of Spirituall Growth where 1 Of the measure propounded 1 By the Law 2 By the perfect paterne 3 By the end of Holinesse 2 The triall of this Measure 1 By particular Gifts and the improuement of them 2 By Spirituall experience 3 By seuerall callings 4 Varietie of seasons 5 Encrease of Meanes 3 More particular Examination thereof 1 Generall 2 Particular as 1 By the Law 2 By the Gospell as 1 Faith 2 Repentance Chap. 7. Of certain Rules for the discerning iudging of the true scantling Measure of our Spirituall Growth 1 Rule That God requireth accâ—rding to the Meanes he vouchsafeth with the sense and vse thereof 2 That his Grace shall be sufficient for vs with the sense and vse thereof 3 That the spirit worketh freely as in the Manner so in the Measure thereof with the sense and vse thereof 4 That the power of God is seene in weakenesse with the sense and vse hereof 5 That as there are diuers measures of Glorie so also of Grace and yet in each sufficient with the sense and vse thereof 6 Rule by our enduring Afflictions with the sense and vse thereof 7 That all things shall worke together for the best with the sense and vse thereof Chap. 8. Of the Marks of Spiritual Growth and Triall thereof where 1 Of such as Generally respect our our selues as 1 Knowledge and that 1 Of the power of Corruption 2 Deceitfulnesse of the Heart 3 Satans sleights 4 The Mystrie of Christ Where of the triall of Faith 2 Sanctification 3 Of the measure of sanctification attained Or others as also 2 Of the speciall Markes Chap. 9. Cases of Conscience concerning spirituall Growth 1 Case how wee can iustifie our growing in Grace when we daily fall into many euils and decay sometimes in some speciall gifts Resolution hereof By considering 1. Gods wisedome and that 1 In bringing light out of darknesse
the failing of our best actions and so be cast off from any confidence in our selues lest spirituall pride and security ouer take vs and so we shall discerne still a necessity of proceeding 4 And so by this sense of our failings we shall be daily cast vpon the power of Christ by whom we shall obtaine acceptance of our persons Phil. 3.10 and so of our imperfect seruice and so enabled by his righteousnesse to goe on to perfection Phil. 3.13 5 Seeing our best actions are subiect to much mixture of our corruption and so sufficient to make them our persons to be reiected of God so to prouoke him to leaue vs to our owne councels either to hypocrisie as to rest in the outside or forme thereof and so to iustifie the same and boast therein and so to rob God of his glory and so to be giuen vp to prophanenesse and grosse euils as to punish our pride so to confound our hypocrisie prouoke to sincerity therefore here is speciall vse of this sincerity as to seuer the truth of well doing frō the corruption therof so to appeale vnto God in the truth of our hearts and iudging our selues for our corruption and failing that we may not be iudged of the Lord. 3 Seeing loue couereth a multitude of sinnes Therefore A third helpe to grow in Grace is That all our workes be done in loue Ephes 1.15 That is as out of loue vnto God aboue all which is true sinceritie so out of loue to each other 1. so respecting our priuate that we ayme also at the common good 2. bearing with one anothers infirmities though not to bolster them therein yet to preuent despaire and win them with meeknesse 3. yeelding many times with our priuate lest we should offend them in outward matters 1. Cor. 8.14.15 4. Esteeming others better then our selues Rom. 12.10 and honouring the weaker by seruing them in all tendernesse and brotherly care 5. straining our selues in our pouerty to releeue their necessity Heb. 6.10 2 Cor. 8.11 1. Cor. 13.6 6. and hoping stil the best of them in their greatest failings 7. and so raising them vp with the spirit of meeknesse 8. easily receiuing not ought against them 9. or if we know any thing interpreting it to the best 10. and couering their infirmities with compassion and mercy 11. Not enuying their greater measure and so discouraging of them by reproches And 12 Nor yet despising their lesse measure in comparison of ours 13 But reioycing in their proceeding and imitating them therein 14 And beleeuing what wee see not either by sense or faith what is or is likely 15 Yea suffering with them in their distresses either spirituall or outward Rom. 12.12.13 Ephes 18. by mourning for them mourning with aduising how to recouer helping them by all holy meanes therein as praier c. 16 Louing still their persons though we hate their sinnes 17 Yea when they do vs wrong forgiuing of them seeking to ouercome euill with good Rom. 12.16 by feeding them c. 18 Yet doing there most good where we are tyed by the lest bond Gal. 6.10 19 And all this for the good of their soules 1. Pet. 1.22 20 And that accordingly as wee haue receiued the guift withall chearefulnes a large heart 2. Cor. 9.11.12 And this is a speciall meanes to grow in grace 1 Because euery member as it receiueth life and growth from Christ so from him each is knit and so ioyned together as that it so receiueth life from him that it communicateth it ioyntly to each other as being one in him and one in another so that one member cannot thriue without another and the helping of one is the helping of another Euen as the soule of man so animateth euery part in it place and order as hereby each part is seruiceable to another so furthereth the encrease of the whole hereby so is it in the body of Christ which being animated by his spirit therby knit together fitly and compacted by that which euery ioynt supplyeth according to the effectuall working in the measure of euery part maketh encrease of the body to the edifying of it selfe in loue Ephes 4.16 Col. 2.19 So that no knitting together no holding of the head Col. 2.19 No growing vp seuerally because no growing together And the reason hereof is the wisedome of God in communicating his graces diuersly not to euery member all nor to any the measure of any at the first That so hereby there might be an encrease of loue in communicating this varietie of gifts and so by this communication of their diuers gifts to each other there might be a supply to each of what is wanting thereby as an encrease of the whole body so an encrease also of euery seuerall member thereof so that as without this mutuall supply each particular member cannot grow at all so neither shall any bee perfected without the other seeing there is a generall Resurrection to perfect the whole Hebrewes 11.36.37 4 Seeing wee are subiect to much distraction both in what we should do and how to doe it as also to much selfe loue in ouer prizing our estates beginning in grace therefore that we may grow herein It is necessary that we still propound vnto our selues the most perfect paterne euen looking vnto Iesus the author and finisher of our faith Heb. 12.2 That so hauing that patterne alwayes in our eye to preuent distraction and also to humble vs in the sense of any present measure that so still wee may deny our selues and labour to bee found in Christ not hauing our owne righteousnesse that so in him we may be enabled to further growth 5 And seeing at the beginning of our calling wee are for the most part carnall more flesh then spirit and so apt to abuse our holy liberty as an occasion to the flesh very prone to look into things present and to affect our wages here before we haue done our worke Therefore a good helpe to spirituall growth is not to pore on things present but to looke forward vnto things to come Heb. 11.26 euen to that great recompence of reward which is set before to follow hard after the marke for the price of our high calling in Christ that so now considering how short our scantling of holinesse is to that marke though happily these earthly things may bee short thereof we may wisely in the apprehension thereof cast away euery thing that presseth down euen all by-respects to these base things and so run with ioy the race that is set before vs leuelling all our actions at that soueraigne end and in that hope dayly labouring to be pure as God is pure that so we may be made meet for that glorious inheritance with the Saints in light 6 Seeing euery good and perfect guift proceedeth from the father of lights in whom there is no variablenesse nor shadow of change Iacob 1.12 Therefore howsoeuer wee haue
so is it with the grace of God which though it be perfect seede yet being cast into the fallow and plowed ground of our hearts in regard of the vnaptnesse of the ground and season it yeelds not fruit presently but in due season according to the prouidence and blessing of God fittest for his glorie and the good of the ground 2. As the seede is not discerned in growing at the first and yet it growes so neither can the worke of grace be discerned in the beginning no not in the infancie thereof and weaker proceedings of the same 3. As the seede in it growing vp is rotted first in the ground Iohn 12. and dead yea appearing past hope so is it with the worke of grace so farre from being discerned sometimes to grow as that rather contrarily to sense it dieth the old Man must be daily mortified that the new Man may encrease yea the new Man must be abased in the sense of it owne attained measure that still it may grow vp in Christ to attaine perfection And that by reason of the mixture of the Old man with the New challenging the imperfection and staine of any goodnesse attained and the preuailing of the flesh sometimes in some degrees ouer the Spirit drawing vs contrarie to our maine purposes to many euils and yet furthering hereby our growth in nourishing more necessarie graces of humilitie and deniall of our selues of Faith in Christ contrarie to sense of spirituall pouertie and hungring after Christ of holy thirsting after the comforts of the life to come And this affordeth also diuers gratious consequences for our better discerning of the Manner of our growth As first that we may not expect perfection at the first nay we must not be discouraged though as the seede dies and rots before it come vp and yeeld fruit so it is with vs euen after the seede of Grace is sowen in vs for this doth tend to the more glorious triall of our faith and patience and to the greater aduancement of the power of God in sustaining vs in these kindes of desertions of his wisedome and mercy in turning them about to the best vnto vs. 2. Though wee discerne not the worke of grace at the first no not for some time yet is the seede sowen and will come vp at length and he that beleeueth maketh not haste Isay 8. Thirdly and lastly seeing the seede comes vp by contraries by dying c. therefore as we must not be discouraged in those particular blasts and oppositions those desertions and contradictions which doe occurre herein so neither for the generall must we liue by sense in any measure when we are at the hight as we thinke to rest herein but still we must liue by Faith denying our selues and relying only vpon Christ in the meanes that so by him wee may be lead along to perfection Thirdly A third Mysterie shadowing out the New birth is that it is resembled vnto Light Prou. 4.18 19. Heb. 10.34 1. Which as it receiueth it power from the Bodie of the Sonne and this from the ordinance of God so our conuersion is a sparke of the light of Christ the Sonne of righteousnesse and this from the good pleasure and Fountaine of Gods eternall loue And therefore Howsoeuer it may seeme to be as the light subiect to many Ecclypses and vicissitudes yet in Gods purpose and practise of his grace it is constant and eternall 2. As the light shineth more and more vnto the perfect day so is it in our Conuersion At the first our light is dimme and weake but still in growing The longer we liue in the Schoole of Christ the more we shine in holinesse the neerer wee attaine to the life of glory And therefore as There is a continuall worke of proceeding though not alwaies discernable as the Sunne shines alwaies though not apparant in our Horizon Nay though the light be not discernable alwaies in that measure yet as the with-drawing of the light and heat of the Sunne is very necessary and vsefull least it extreame heat alwaies continuing should burne the earth so the absence of this sense and feeling of the worke proues very profitable to humble and trie our faith to make it expresse it selfe in other more necessarie fruits of Patience Repentance Compassion c. Yea as the Sunne when it sets in one Circumference yet it shines in another so that when it is night with vs it is day with others and yet we and they make but one Vniuerse so is it in the worke of the Spirit Though it bee with-drawne from one part yet it shines in another it fayling in some graces is the meanes to expresse it in others that are more necessarie And therefore though it shine not in one Climate yet it shines in another and so while it is absent from one part it supplieth else-where and so by this dispensation by times and degrees illustrateth the whole and so though we daily grow yet it is not without some interruptions and intermissions to our sense for the present by reason of such tentations which ouercast trouble the same of such open sinnes as to grieue the spirit and so suspend it working in somethings and degrees for the present or that we grow carelesse and formall in holy duties and so for the present want the comfort of them yet as the light shineth more and more vntill the perfect day so is it with the New birth 4. The worke of the Spirit is compared vnto Winde Iohn 3.8 Now as the winde bloweth where it listeth and though wee heare the sound thereof yet we cannot discerne whence it commeth and whither it goeth so is it in the worke of the Spirit It is alwaies free in working and therefore neither can any goodnesse in vs moue the same to worke otherwise then it pleaseth neither can the euill that is in vs hinder the same from working otherwise then that still may stand with the libertie and purpose thereof for our maine good howsoeuer in some subordinate graces it may seeme to faile and cease it working And hence arise many comfortable conclusions both to discerne the manner of our growth and also to comfort vs therein As first in that no goodnesse in vs can moue it to worke further then it pleaseth because it motion is the cause of our goodnesse and disposeth the same as it pleaseth for it owne sake Therefore though the best we doe be in great weakenesse yet may not this challenge the worke of the Spirit who sheweth his power in our weakenesse and by our corruptions raiseth daily matter to abase the flesh and reserue the Glorie intierly vnto God and thereby also prouoketh vs daily to renue our strength in Christ that in him we may grow vp to perfection that so the worke of Gods free grace may be daily led forward by the power of Christ which dwelleth in vs Col. 1.19 2. Seeing the Spirit worketh freely therefore howsoeuer when we haue done
the bodies corruption which we cannot be rid of in this life then by any perfect conquest ouer any particular euill which we desire to be rid of To conclude this point If we shall but consider why the worke of Grace is called a Mysterie Matth. 13. Ephes 3.7 8 1 Tim. 3.16 not only because it was hidden to the former Ages in regard of the Reuelation of the foundation thereof Iesus Christ Rom. 16.27 not then exhibited in the flesh and in respect of the manner of the Reuelation to our fore-fathers euen by types and shadowes that so they might more earnestly desire the substance it selfe and might by them be led thereunto But especially In that euen now to vs that enioy the substance It is also a mysteris 1. Cor. 2.7 both in that it is hidden to those whom the God of this World hath blinded 2. Cor. 4. And also euen to whom it is reuealed yet vnto them also it is still a mysterie as not being able to discerne the hight and bredth Ephes 3.17 18. and depth and length thereof howsoeuer they may apprehend so much as for the present shall suffice These things I say if we well consider wee may hereby discerne and iudge of the manner of our growth that still it is in a mysterie As not to be discerned by the worke but by the effect thereof and yet no otherwise by the effect but that still it leaues occasion of further doubting and so of further search Our wise God reseruing hereby vnto himselfe the only glorie of leading forward the Worke by still abasing vs of all confidence therein and so sending vs daily to the fountaine of this Mysterie God manifested in the flesh that so in him wee may grow vp to perfection The summe is This Mysterie can better be discerned by the Spirit that searcheth all things and so reuealeth it vnto our spirits as that somethings are reserued to it vnsearchable wisedome that cannot be expressed or fadomed by any vnderstanding of mortall man And therefore if I speake this wisedome of God in a mysterie 1. Cor. 2.7 As I acknowledge I can do it no otherwise so I do confesse my selfe herein but a grower in Grace that haue not yet attained in vnderstanding what I am short of in practice and so therein doe interesse my selfe in the power of Christ in whom we must daily grow vp together vnto perfection Only this is my comfort that as in reuealing what I know I doe therein interesse my selfe in the promise that to him that hath shall be giuen as I must needes confesse to the glorie of my God that much light hath herein beene supplied in digging this Treasure and wading further therein so also for the comfort of others that may light their candle hence they may know that if they Plow with my Hayser and make vse of this sparke their light shall be hereby much increased and experience more confirmed to discerne the manner of their spirituall growth and so to attaine to a greater measure thereof Somewhat I confesse my selfe to feele heerein which I cannot expresse and what I expresse if it be still in a mysterie Remember we that great is the mysterie of Godlinesse And labour we in prayer to our gracious God that he may daily more and more reueale his secrets to them that feare him and that out of our more mature and comfortable experience thereof in our selues we may be better able to communicate the same vnto others or at the least may comfort our selues that we haue that new Name which no man knows but he which hath it blessing our gracious Father that hath reuealed that vnto vs which he hath hidden from the wise and mightie of the world Matthew 11.24 And labouring daily to encrease in knowledge and conscience of obedience so farre as we know that we may discerne yet further into the Mysterie of Christ and so thereby of our growing in grace Who so is wise let him vnderstand these things and to whom the arme of the Lord shall reueale them for the waies of God are plaine and equal and the Iust shall walke therein but the wicked shall stumble at and fall in the same And thus of the manner of our Spirituall growth And hereof we may make these Generall and Particular vses 1. Generall 1. Vses Generall That seeing all these Mysteries discouering the manner of our spirituall growth doe plainly euidence that it cannot be discerned by sense no not by any present degree or manner thereof so that wee may rest precisely in any particular therein Doth not this teach vs to liue by faith in the discerning and iudging of these Mysteries or our selues by them And is not the mercie of God wonderfull herein that amidst so many vncertainties in leading forward the worke if sense may be the Iudge wee haue now a sure rule to guide our selues throughly both in the vse of the meanes whereby this growth is led forward as also in our triall of prefiting by them howsoeuer if we iudge by sense we may be challenged as non proficients not only not to haue gone forward but euen to decay in grace And may we not heere behold the singular vertue and power of Christ in thus leading forward his worke euen beyond and contrarie to meanes that so we may giue him the glorie of his free mercie in crowning his owne worke so wonderfully in vs Is not hereby iust matter daily offred vnto vs to the abasing of ourselues in our best knowledge of Gods fauour or our owne standing therin seeing we do but at the best heare but the sound thereof and are many times so to seeke that we know not whence it commeth nor whither it goeth Is not the mercy of God admirable herein still to preuent vs of resting in any measure we haue attained still to prouoke vs to deny our best righteousnesse that wee may be found in Christ still to hunger after the fulnesse in heauen and all this euen by faith in the Sonne of God Whereby as wee discerne the insufficiencie of our best righteousnesse as apprehending by faith the perfection of Christs obedience and so still renounce our selues and lay further hold vpon the merit of Christ So it is faith alone that prouokes a Spirituall appetite to hunger after the eternall perfection by enabling to see beyond things present into the things to come 2. Corinth 4.18 Yea by faith we are enabled to see within the vayle where-into Christ the fore-runner is entred for vs that so we also may be drawne vp to him and be for euer with him Behold the life of a Christian Gal. 2.20 euen to liue by faith in the Sonne of God behold the Progresse in this spirituall life we walke by faith 2. Cor. 5.7 and not by sense obserue the perfection and approching vnto glory wee still sight the good fight of faith 1. Tim. 6.12 and lay hold of eternall life so sure
is the estate of a Christian as not liuing in and of himselfe but in and through the Sonne of God by faith so comfortable is our Christian life by faith as hauing such daily experience hereby of the wonderfull wisedome and power and goodnesse of God and so thereby hauing gracious fellowship and meruellous familiaritie with our glorious God so sweete is our experience hereby Rom. 8.29 in finding all things to worke together for the best euen because through Faith we can measure them by the issues thereof so comely and conuenient is this life of faith in that hereby we preserue intirely the Prerogatiue vnto God that he may haue the only glory of the worke and yet by faith are graciously quickned and enabled to follow hard after the marke Phil. 3.13 and lay hold of eternall life As hauing by faith receiued already the earnest of our Inheritance and so prouoked by faith to persue the same with more eagernesse yea enabled by faith to the daily purifying of the conscience from euill workes that so we may draw neere by faith with boldnesse vnto the Throne of Grace and thereby by claime the performance of Gods Promise that he that hath begun the worke Phil. 3.6 would perfect the same yea by faith we daily proceede from faith to faith from one degree thereof to another till at length we attaine the end of our faith 1. Pet. 1.5 which is the saluation of our soules Thus is the life of a Christian the life of Faith euen from the beginning to the very end thereof And this should teach vs First To labour more and more the knowledge of this great Mysterie of Christ that so our faith hereby may be confirmed and encreased And so according to our enlarged Knowledge of this great Mysterie to enflame our hearts with more holy admiration at this wonderfull secret that thereby our hearts may be more rauished with the loue of Christ and our loue may be expressed in more glorious reioycings and thanksgiuings for this vnspeakeable gift 2. This may lessen vs to endeuour more and more an holy conformity vnto Christ in all Actiue and Passiue obedience as both euidencing hereby the power of faith and so enabling hereby still to grow from faith to faith to more assurance of faith by the euidence of this glorious image To more victorie of faith in ouercomming all oppositions to more cleerenesse of faith in seeing a farre off into the things to come and so hastning by Faith for the enioying of them And thus of Instruction A second vse is of Reproofe For 1. Doth not this challenge their presumption this take vpon them to iudge not only of their owne but of the growth and proceeding of others by such carnall rules as sense affordeth as by outward profession flashes of zeale vaine boasting of themselues 2. Doth it not conuince their arrogancie that boast of perfection in this life seeing our best measure heere is but thriuing in grace and herein also we are not only subiect to many flawes and interruptions but at the best can apprehend no further thereof then that still wee are to seeke and so happy that wee may still seeke that so wee may still finde that wee cannot further comprehend but that still wee must bee comprehended either that which wee doe must be accepted aboue the worth thereof or else we are like to lose our labour for the present and let goe our hold for the time to come 3. Doth not this condemne their folly that measure their estate by one constant gate and tenour thereof as if either it were a set station not to be moued or else such a motion as had not it stoppes and interruptions they neuer doubted they were neuer of other beleefe they are holy enough and seeing either they must grow and goe on or else they were neuer in the right way and it is their euidence that they are in the right that their pace is broken and different at the best 4. And are not they iustly then to be reproued that being in the right doe yet notwithstanding question their estate because they finde some faintnesse in the iourney meete with some rubs catch some fals yea sometimes misse their way Is not this the case of the best proficients are not the best wrastlers and souldiers subiect to these aduentures Is not this an euidence of the combate betweene the Flesh and the Spirit must not the power of God be seene in weakenesse and his glory perfected through infirmities 5. Doth not this conuince their securitie that say in their hearts they shall see no euill nor meete with disasters that imagine they can hold the Winde in their fist and tie the spirit to one manner and measure of working as if they could not fall or smart for their folly Doth not the spirit blow where and how it listeth Is not our portion heere in teares in much weakenesse and manifold contradictions Must not the light of the righteous shine more and more vnto the perfect day Is it not subiect to many changes and vicissitudes that so it may fit vs to that vnchangeable glorie and perfection Thirdly 3. Vse of Comfort Herein also may be gathered many sweet and vnspeakeable comforts in whatsoeuer distractions and pressures the Saints of God may be subiect vnto As that seeing our growth in grace is in such a manner and such a mysterie Therefore as euen there is a naturall growth in sleepe so the Spirituall man may grow in grace though he discerne it not Nay as vsually in sicknesse there is a greater measure of growth then at other times so euen in those distempers and strange distresses which may seeme to threaten dissolution and vtter wracke yet such is the singular wisedome and mercie of God that euen by these contraries he encreaseth the spirituall thirst purging thereby the soule of such pestering humours as hinder Spirituall concoction and digestion and so quickning the appetite and stomack to spirituall nourishment and so cleering thinning the vitall bloud for better distribution into each parts whereby the flesh is not only renued as a yong childe but also enlarged and extended to further growth Speciall cōfort herein More particularly hence ensue many speciall Cordials in some such maine and desperate extremities which doe most appall and deiect afflicted spirits As 1. In Spirituall desertions of sin First In the case of Spirituall desertion and that Either when the Lord leaues vs to be ouertaken with some grosse or fretting sinne Which howsoeuer it may seeme to challenge vs of quenching the spirit that so all may seeme to be lost yet since this may fall out rather through our owne negligence rather then wilfulnes and rather by the violence of tentation then our owne purpose and delight therein howsoeuer wee may grieue the spirit by our carelessenesse and scandall following thereupon and so depriue our selues of the comfort thereof which now is not
seasonable least it may harden in sinne yet shall wee finde such a worke of the Spirit as may conuince for sinne and prouoke iust reuenge for the same which shall now yeeld seasonable ioy for the mastering of such an enemie and so enable to walke more warily against future encounters and more tenderly and wisely also in iudging and recouering others so gracious is the Lord to bring light out of darkenesse that though by our carelessenesse we haue grieued the spirit and so are bereft of that assistance as might keepe vs from some such grieuous sinne which may awaken out of securitie yet the sense of this sinne procuring heartie sorrow and iudging thereof shall thereby proue the meanes to subdue the same And this mastery of corruption though it be bitter to the flesh and so may be cause of further sorrow yet withall it shall proue most comfortable to the spirit as hauing quieted the conscience graciously hereby and so recouered boldnesse in the presence of God that so in his fauour we may recouer that vnspeakeable ioy which shall neuer be taken from vs. The like may be applyed in that other fearefull case of relapse into the same sinnes againe 2. Comfort in Relapse into the same sinnes Which seeing it hath beene the lot of the deerest seruants of God that Moyses shall faile againe in infidelitie and Abraham lye againe concerning his wife therefore as notwithstanding these sinnes they recouered the fauour of God so may we also hope for the like mercie though we fall againe into the same infirmities For who shall restraine the spirit to blow as often as it listeth seeing the ground of it breath is in it selfe and not from vs seeing it Power is illimited and it breath most free and absolute seeing it wisedome is infinite to turne daily failings to the best and his faithfulnesse euerlasting to perfect his owne worke shall not this prouoke vs to loue the more Luke 7. by how much more is forgiuen vs shall it not more tend to the glorie of Gods mercie the more he forgiues shall we not hereby proue more comfortable examples to raise vp great sinners shall we not haue better experience to accomplish the same A second desertion followes vpon the former namely 3. Comfort in desertions of corrections that by reason of such grieuous sinnes the Lord withdrawes himselfe from vs as a chasticement thereof and so we are ouertaken not only with outward afflictions that may bring vs to the knowledge of sin but also with inward anguish and horror of spirit to scourge vs soundly for the same Which though it proues an occasion to challenge our estate as being forsaken of God and so many times plungeth into the very iawes of despaire yet why may not this proue soueraign and profitable vnto vs as well as Physicke compounded euen of poison recouers desperate diseases Is not the wisedome of God more admirable herein to cure contraries by contraries Is not the power of God more glorious in sustaining in these extremities Is not his mercie more glorious in releeuing vs by an inuisible hand and intermingling such sparkes of hope with these flames of despaire as that though our selues cannot discerne the same yet others that stand on the shore and haue passed through such hellish stormes may both sensiblie discouer the same and apply it to our sustaining and recouery in due time And doth not the spirit herein worke wonderfully for the triall of our faith Iob 13.15 that though the Lord kill vs yet we shall trust in him Is not our loue vnto God wonderfully confirmed that now will follow him though he seeme to forsake vs that now fasten vpon him when he seemes to shake vs off Is not our sinceritie graciously approued that though we finde no comfort in his seruice nothing but thunder and lightning from his ordinance yet we shall rest on his owne ordinances though they encrease our maladies we dare not but obey God nay we must vse these meanes euen because he hath commanded them Surely as of all afflictions this is most grieuous so aboue all other the issues hereof are most glorious and comfortable and the longer we are in cure the soundlier shall we be healed and being healed shall be more thorowly comforted The like may be said concerning all such other desertions and afflictions of the minde 1. As decay in grace 2. Deadnesse in holy duties 3. Not answering our best endeuours for the present and such like as shall be made manifest in my Treatise of The Cure of a wounded Spirit which shall shortly follow for the publike good And thus of the Manner of Spirituall growth together with some such vses as arise thereout both for reproofe instruction and comfort THE CONTENTS OF THE FIFTH CHAPTER 1. Concerning our life by faith and not by sense 2. To compare Spirituall things with Spirituall 3. That we must bring forth fruit in due season according to our callings 4. That God accepteth the will for the deede 5. That by the manner of the mortification of the flesh the manner also of Spirituall Growth may be discerned CHAP. 5. OF CERTAINE Rules very necessarie to discerne the Manner of our Spirituall Growth and to comfort vs therein HItherto of the Manner of our Spirituall growing in grace Whereby as we may in part be satisfied in regard of such cauils which carnall reason may obiect against the same So for our further instruction and satisfaction herein Obserue we further these Rules First That we must liue by faith and not by sense 2. Cor. 5.7 that is to discerne the Manner of our Growth not so much by what we presently discerne or by the present effect of such meanes as we haue vsed thereto for this may deceiue vs many waies as by the power of God 1. Pet. 1.5 in blessing the meanes aboue what we can thinke Rom. 4.21 much more feele for the present And so by the power of faith being able to discerne a farre off what is fittest for Gods glorie and what is prepared for vs to be capable of glorie we shall be so farre satisfied in the manner of our growth as so to be thankefull for any worke we finde though it answer not the meanes or our expectation for the present as still to be humbled for what we discerne not or what we doe discerne not correspondent thereto and so still to hunger after the righteousnesse of Christ by whom we may be satisfied both in the present measure that it shall be accepted in the Couenant and so enabled thereby to a daily further measure that so at length wee may attaine to perfection And this both by comparing what is past with what is present that so we may discerne whereto we are come and by thankefulnesse make way for further supply as also by things past and present looking to what is to come that so wee may not sticke in any measure receiued but rather hasten
we may discerne the bitternesse thereof a loathing of euill euen in the tickling delight of the same and so may be brought to true humiliation for the same that in the bitternesse of sinne we may discerne the mercie of God in correcting vs in this life And by the mercie of God may be brought to such a kindly sense of corruption as that though it doe aboue sense abase vs in regard of our deserts yet it may not sinke vs in despaire in respect of Christs merit so that our sorrow for sinne may not vnfit vs to vse the meanes for the conquest thereof that in our combate and wrastling against corruption which we shall neuer be rid of here we may rely vpon the power of God to sustaine vs aboue our abilitie vpon the promise of God to giue the issue though we discern no likelihood thereof Especially that we may rely vpon the free goodnesse of God to accept our weake measure of repentance aboue the worth thereof A second ground of this necessitie of our life by saith is the consideration of Gods speciall dealing with vs in bringing light out of darknes this also diuersly As 1. By turning about our failings in wel-doing to be a meanes to empty vs of all confidence in our owne righteousnesse Gal. 2.20 or measure of grace we haue attained that so we may be cast vpon the merite of Christ by faith for the acceptance of our persons aboue the sense of our own worth and so also by faith may daily receiue new sap and nourishment from Christ our head to bring forth more fruit and so in him to grow vp to perfection A second worke of God in bringing light out of darknesse implying the necessitie of our life by faith is that for the discouery and purging out of the roote of our inbred corruption and naturall concupiscence he leaueth vs to be ouertaken with some bitter fruits thereof as not only to be pestered with many fearefull and blasphemous thoughts and imaginations but sometimes to breake out to some vnseemely actions that so we may take further notice of the power of that contagion and defection and so labouring to cleanse the fountaine may make the streames more pure and gracious And hereto we haue speciall vse of liuing by Faith and not by sense As That in our present failings we rely not so much vpon our actions as vpon our purposes in faith not so much vpon what we are for the present as what we haue beene formerly nay what we shall be not so much vpon our impotencie as the power and wisedome of our God in bringing light out of darkenesse not so much vnto the present desertion as the issue thereof aboue all to plead our right in Christ and to rely vpon his righteousnesse All which are gracious workes of Faith aboue and contrarie to sense A third worke of God in bringing light out of darknesse is that whereas the Saints are subiect to many Spirituall euils as Vaine-glory Spirituall pride hypocrisie selfe-loue securitie c. It pleaseth our wise God for the purging out or preuenting the extremitie of these Master sinnes to leaue vs many times to outward and grosse euils wherby our corruption being throughly abased and selfe-abilitie confounded whereby the Pride of our profession being disgraced and carnall confidence reiected we are heereby led by Faith to a more through deniall of our selues and so a more carefull search and purging of the Inward-man being sustained by Faith in these euils to preuent despaire and securitie and so graciously enabled to lay hold on Christ for the perfection of the worke of sanctification begun in vs. And so this first manner of working in bringing light out of darkenesse doth euidence the necessitie of our liuing by faith A second manner of Gods working in leading forward to perfection is by manifesting his power in weakenesse that howsoeuer there be somewhat begun in vs yet it is in that weakenesse and infirmitie that of necessitie there must be a mightie power of God manifested in bringing forward the worke and this weakenesse doth much serue to the aduancement of Gods wonderfull power And to both these there is necessary vse of liuing by faith both to discerne and apprehend the power of God in weakenesse as also to giue him the glory of his power and admirable working in vs so weake and vnworthy subiects Now it pleaseth the wise Lord thus to begin and leade forward the worke of grace in much weaknesse by it seuerall degrees and interruptions at length to perfection for these reasons First in respect of the subiect and vessel wherein this treasure is reposed namely the corrupt nature of Man and such conditions as hereby it is subiect vnto namely to be a stranger both in the world from that Countrie which is aboue and yet a pilgrime and trauailer thereto Concerning our corrupt Nature howsoeuer vpon our first ingraffing into Christ by Faith wee receiue a double benefit not only that the guilt and punishment of sin is vtterly abolished but also that our Persons are accepted perfectly righteous by the imputation of Christs perfect obedience whereby being cloathed vpon we are accepted also as pure and perfect in the sight of God which is the benefit of our Iustification so also doe we receiue from this root another gracious blessing namely that our corrupt Nature is also begun truly to be clensed renued in euery part Ephes 4.16 in these first fruits of the Spirit hath a certaine pledge and assurance of it perfect holinesse in due time I say in the due time we shall haue vse thereof euen when we shall attaine to the estate of perfect happinesse which because it is expected only in another life therefore as we haue no neede of such Perfection heere seeing our Head hath satisfied the Law for vs so it is very necessary and conuenient in respect of our condition in this life this is two-fold First inward namely the state of corruption and that our sanctification should be imperfect 2. The consequent thereof which inferres a double condition First that wee are Pilgrimes and strangers in regard of the world Secondly that wee are strangers as from our Countrie so trauailers also to the Citie which is aboue Concerning the state of corruption that this in part shal abide with vs in this life euen to the last period thereof and so our sanctification must needes bee heere imperfect this is so ordained in the speciall wisedome of God both in respect of himselfe and also in regard of vs and so consequently in consideration of the wicked First I say the Lord heerein intends himselfe and that 1. To aduance the Al sufficient merit of his Sonne in satisfying daily for sinne and by his daily intercession making peace with God by the vertue of his death daily mortifying sin and by the power of his Resurrection daily quickning and encreasing new obedience 2. To magnifie his free mercy in
lodge for a night away and taking sparingly thereof as the dog laps the water of Nilus and so hies away for feare of a snatch yea being vsed as strangers in the world which loues her owne And doth not this estate of infirmitie effect or occasion all these is not the power of God seene in our infirmities to sustaine vs in all these Consider I pray you doth not the daily sense of our weaknesse and affections partly carnall giue vs wofull experience of the vnsufficiencie and deceitfulnesse of these earthly things so schooles vs by our harms not to set our hearts vpon them doth not the earnest and first fruits of the Spirit though but in weaknesse yet leade vs to an higher pitch then these base and earthly things as no way suteable therunto and so teacheth vs to renounce them in comparison of what is before vs what already is begun in vs Consider againe what makes vs so iealous and daintie in the vse of these earthly things but the conscience of our weakenesse being so apt to abuse them or to be ouer-set with them what makes vs so sparingly to drinke of these broken Cesterns that though they bee sweete in the mouth yet they are bitter in the belly what makes vs to take them with a kinde of fulnesse and loathing but that wee haue tasted how sweete the Lord Iesus is and so finde no relish in any thing else but with him account all other things as dung in comparison of him Surely if to the hungrie bitter things are sweete how is it that wee so hunger after Christ though hee be bitter to the flesh but that wee are not yet fully satisfied with him and yet haue tasted much sweete in that bitternesse And seeing the soule that is full despiseth the honey combe how can wee but despise these bitter sweetes seeing we haue found sound contentment in Iesus Christ Consider yet once more what is it that makes vs to bee accounted strangers in the world Is it not that New name we haue receiued which no man knowes but hee which hath it Is it not the earnest of the Spirit which the world knowes not of What makes vs to bee entertained as strangers of the world is it not because wee are signes and wonders among them nouelties singularities and so seditious and vile persons not worthy to liue What makes vs still to walke as strangers in the world is it not because it is not our rest wee looke for a cittie which is aboue Thus are wee also trauellers and pilgrimes to our natiue Countrey And so wee are Growing in Grace that still wee may come neerer home so wee hasten to perfection that wee may come to our iourneys ende If wee were perfect we should neither bee strangers nor pilgrimes and because wee are strangers and pilgrimes therefore wee are subiect to fleshly lusts that wee may ouercome them therefore our condition is vnperfect that by these meanes wee may bee perfected Thus doe these conditions euidence our state of infirmities and corruption as being necessarie consequences thereof and yet gracious meanes to free vs from the same and to haue their happy issue in this glorious libertie And could wee bee sustained in this state of infirmitie but by the mightie power of God Could wee manage wisely these estates without the speciall assistance of the Almightie and could wee apprehend and rest vpon this power of God so farre aboue and contrary to sense but by the power of Faith could wee ascribe vnto the Lord the glorie of his power but onely by Faith in the denyall of our selues and all carnall wisdome whatsoeuer Obserue I pray you Is our state in weakenesse and much imperfection what must sustaine it in that weakenesse but the power of God Is it not his onely and mightie arme that brings forth the birth which hath no strength of Nature thereto nay to which the power of Nature in it wisedome opposeth it selfe When the Man-childe is borne in a manner dead and readie to be swallowed vp of the Dragon what now can musle the mouth of this roaring Lion but the mightie power of the Lion of Iuda When the childe must flee into the Wildernesse when there is no meanes of preseruation all dangers are apparâ—nt what can preserue it there but the great power of God When it faints and swounes through Spirituall desertion what must sustaine inward life and recouer it againe but the power of God When the stranger misseth his way what can bring him in againe but the mightie hand of God When the Trauailer is surbated with ouer hast and tedious trauaile what must heale him by rest and repentance but the power of God What must leade him in these fogs and mists and sometimes also in the darknesse for there also he must trauell but the power of God like a pillar of fire What must secure him against the scorching heat of the day but the power of God in the cloudie pillar And how can he discerne or apprehend this Power of God in these manifold weaknesses but by the eye and hand of Faith Is it not faith that giues a being to those things that are not and so breedes hopes euen of things not sâ—ene and so in hope of that which wee see not breedes patience to wait for it and so Patience brings forth the perfect worke that so we may be perfected to enioy what we did beleeue And what sustaines and eleuates our Faith against hope to beleeue in hope and so apprehend what is impossible Can it be any other then the Power of God vnto whom all things are possible who calleth those things which are not as if they were Was not this Abrahams ground of Faith that he was perswaded that God was able to performe it Rom. 4 21. yea able to doe that which was impossible in Nature euen able to raise vp Isaac from the dead Behold the power of God is the ground of our Faith Heb. 11.19 and can wee then apprehend this power of God in our weaknesse vnlesse wee liue by faith in apprehending things inuisible and impossible Vnlesse wee rely vpon the power of God How can we discerne this spirituall growth being thus managed by the power of God in such weakenesse vnlesse we plâ—w with this Heifer euen liue by faith and not by sense Nay doth not the spirit add that by this strength of Faith in beleeuing against hope as resting vpon the power of God Abraham gaue glory vnto God Rom. 4.22 ascribed vnto the Lord the glory of his power in the denyall of himselfe as confounding all carnall wisedome by beleeuing against hope Thus must wee liue by faith to discerne the power of God in our weakenesse and so to ascribe vnto the Lord the glory of this wonderfull prouidence To conclude this point that wee may see a necessitie of faith in discerning the manner of our growth consider wee those resemblances which haue beene formerly layd
downe to shadow out the same all which do necessarily inferre our liuing by faith as hath beene manifested before in the vse of that point concerning the manner of our spirituall growth Aboue all be we skilfull in obseruing these speciall waies of God in bringing light out of darkenesse and shewing his power in our weakenesse And therein we shall discerne the necessitie and excellency 〈◊〉 the golden rule that we must walke by faith and not by sight Thus as by the consideration of Gods manner of working in vs by bringing light out of darknesse we see a necessitie of liuing by faith euen beyond and contrary to sense So also if we consider on the other side our weakenesse in apprehending this wisedome of our God our difference in applying Christ we may yet further see a greater necessitie of this rule euen still to liue by faith and not by sense both for our triall and comfort herein As first for Triall Whereas the manner of our growth is in general in a mysterie had we not need of faith to discerne the same if we walke by sense and not by faith shall wee not misse in the discerning and iudging thereof 2 Wheras the mysterie of this growth though it bee in part discerned of vs not so much as wee haue knowledge thereof as we find the practise and experience of the same yet in regard our knowledg 〈◊〉 imperfect euen in what we do apprehend much more to seek of what is not yet reuealed our best experienced practise is generally subiect to infirmity so to distraction error how can wee be sustained in hope of what is yet in expectation vnlesse wee liue by faith to make it present vnto vs that so in patience we may wait for the same Explaine we yet I pray you a little these particulars Surely as is our sanctification so is our apprehension of the end thereof euen euerlasting glory such is our faith feeling of the present earnest of that glory euen so long as we are strangers in this world and trauellers to that city which is aboue For as by faith we are ingrafted into Christ so as liuing members of that mystical body do bring forth fruit in holines righteousnes so hereby an entrance is ministred vnto vs aboundantly into the euerlasting kingdom of our Lord Sauiour Christ Iesus 2. Pet. 1.11 as being sealed with the spirit of promise apprehended by faith wherby we are assured of our interest in that happines Eph. 1.13 And this ful assurance making that present vnto vs which is yet to come and so in this hope wee daily renue our hold in Christ by faith to a further purging preparing of our selues to perfect holines that so wee may bee pure as he is pure 1. Ioh. 3.3 so being at length throughly purified by faith in the son of God perfected in due time wee receiue the end of our Faith which it the saluation of our soules 1. Pet. 1.5 so that as there is not an end of faith which is of things not seen till we see God as he is euen face to face 1. Ioh. 3.2 and so remaine for euer with him so as long as wee are absent from the Lord wee must needes liue by faith in the apprehending of him we must needs walke by faith and not by sight that so we may see him which is inuisible Heb. 11.28 wee must of necessitie still fight the good fight of faith that wee may lay hold on eternall life 1. Tim. 6.12 And seeing the reason that wee are absent from the Lord is because we are not yet pure as he is pure because yet we haue not attained to perfection but so long as wee liue are subiect to infirmities more or lesse therfore also is our faith subiect to much weaknes difference in apprehēding our interest in Christ that so still his power may appeare more glorious in sustaining vs in this weaknesse and his free mercie may bee more aduanced in accepting our weake hold aboue it worth and by it weaknesse wonderfully occasioning the encrease thereof For as it is the greater triall of our Faith though it hold bee but weake and somtimes staggering yet not to let go it hold because the vertue of faith consists not so much in it owne abilitie or worth in apprehending Christ for so it had wherein to beast in it selfe and not in God but in the worthinesse of what it apprehendeth which is the more aduanced by how much our worke is debased so by so much the more doth it thriue and encrease as it ascribes the glory in it weaknesse to it head Christ Iesus as hereby receiuing new power from Christ whereby it may yet get faster hold and so preuaile more victoriously euen with God himselfe by how much it hath more ouermastred the wisedome of the flesh And therefore seeing as long as wee liue in the flesh wee are and shall be subiect eftsoones to this weaknesse of faith more or lesse may wee not hereby discerne a necessitie of liuing by faith that so wee may be sustained by the mighty power of God in present weaknesse and so may be abased in all present measure there of by renouncing the worth of the worke as if thereby it might challenge it interest in Christ And so we may proceede from faith to faith from present weaknesse to further strength by the power of Christ cōforming vs more and more to his Image whereby being made meeter for that glorious inheritance layd vp for vs with him in the heauens we may more cleerely discerne by faith within the vaile so by faith lay hold of eternall life The summe of all is that Christ is as well the finisher as the authour of our faith Heb. 12.2 and that both of whatsoeuer we do beleeue concerning the end eternall life frō the first ground of our election to the very end euen our glorification as also of the meanes wherby faith is wrought euen the preaching of faith by the operation of the holy Ghost And so of that instrument and special gift of the spirit whereby we doe beleeue as both opening our vnderstanding to discerne this great mysterie of Christ and also opening our hearts enclining our wils and affections to assent to and embrace the same seeing it is Col. 1 21. I say the power of Christ which worketh in vs all these mightily both for enabling of the worke in truth and also for the accepting thereof aboue it worth This doth plainly euince a necessitie of liuing by faith First I say it is faith onely whereby wee receiue power dayly from Christ being thereby vnited and ingrafted in him to beginne and proceed in the truth of holinesse and 2. By Faith alone wee apprehend in Christ the Acceptance of our persons aboue all worth of our seruice and so are abased in our selues to giue God the glorie of his free mercy
and so enabled dayly to liue by Faith in the Sonne of God Gal. 2.20 that so in him wee may grow vp to perfection And seeing wee grow to perfection by the dayly sense and striuing against corruption Therefore also by Faith wee dayly discerne our weakenesse as presenting vs still the perfect Glasse of the righteousnesse of Christ by which comparing our selues wee truely discerne how farre short wee are of that perfect Paterne And lest the sense of our fayling might quite discourage and cast vs off from well-doing therefore also are wee sustained by Faith in Christ as to be humbled for corruption so to make benefit thereby eueÌ„ to send vs vnto Christ shrowd vs vnder his perfection and so withall to receiue new strength therefrom to subdue corruption and grow in grace yea that wee may not sit downe in any measure howsoeuer exceeding others or our selues therefore doe wee looke by faith vnto Iesus our champion Heb. 12.1.2 and casting away euery thing that presseth downe we runne with ioy the race that is set before vs and finish our course with ioy A second Rule for the discerning of the manner of our growth is To compare spirituall things with spirituall things That is Whereas the Naturall man conceiues not the things of God effectually to saluation â— Cor. 2.13 Rom. 8.7 because he is wholly flesh which is enmitie against God And the regenerate man being partly composed of flesh and partly of spirit though he can iudge rightly of heauenly things because the spirit hath reuealed the same vnto him yet seeing hee is not all spirit but partly flesh therefore by the flesh may be mis-led to iudge vnwisely of the wayes of God in leading on this worke of grace therefore to preuent this Deceit The Rule is to compare spirituall things with spirituall things that is 1. Whereas the Law is Spirituall As the Gospell 1. The Spirituall meaning of the Law must be coÌ„pared with the Spirit of the Gospell the exactnesse of it ought to leade vs to the perfection of Christs obedience and this will serue to discouer the manner of our growth That we daily are more confounded in our exactest well-doing by the strictnesse of the Spirituall Law and so cast vpon the Spirit of Christ for acceptance and further growth This I take to be the right manner of our Spirituall growth to see a necessitie of Christ in all our actions both to begin and also to accept and perfect the same Phil. 2.13 2. Whereby as hauing receiued the Spirit of Christ we are now lead by that free-worker who is not tied to one meanes or manner of working but as it pleaseth him worketh diuersly and yet all Spiritually Therefore for the further triall of the manner of our growth we must now compare the workes of the spirit together not comparing the waies of the spirit with the waies of the flesh nor measuring the worke of the one by the tentation and oppositions of the other for so we shall be alwaies to seeke But wisely comparing the former workes in our beginnings of grace with the present operatioÌ„s in our proceedings hitherto 2 And the principall and necessary workes of the spirit with the accessary and subordinate that is such as simply concerne our being in Christ with such as tend to our well being and bettering or comforting therein 3 The secret workes of the spirit in the heart cherishing inward life to our owne sense with those that breake out to the expressing thereof to others 4 The motions of the spirit with the effects thereof the power of the spirit preuailing against particular tentations with the desertions and withdrawing thereof for the present measure of assistance and yet sustaining to beare the burthen and make aduantage thereof 5 The worke of the spirit in quickning and strengthning faith contrarie to sensâ—â—â— And the worke of the same spirit in expressing that power by seeling and assurance and lastly The passiue fruite of the spirit enabling vs to suffer for Christ with the actiue worke thereof in doing his will In a word if together with these wee can compare the purposes of the spirit with the practise thereof and the promise of the spirit with the performance of the same laying together both how farre wee are come thereto what by faith we apprehend these if wee can rightly discerne and compare together wee shall gaine great light to discerne the manner of our spirituall growth For hereby we shall discerne it to be the meere worke of the spirit in that it can bee scanned by no other but the spirit and so though we know not how to pray or how we grow and encrease in this or that grace yet seeing the spirit helpeth our infirmities euen aboue what we aske or thinke Rom 8.26 Eph. 3.21 therefore wee then most certainely grow when we are led by the spirit aboue any abilitie in our selues and yet may be to seeke of the spirit when wee haue done our best for comfort and present issue And hereby also may we wisely discerne the manner of our spiritual growth That whereas wee must compare and fit spirituall things to spiritual things as both hereby to discerne for our selues and expresse them for the information of others Therefore hereby may wee discerne the manner of our spirituall growth First that it is begun and led forward as by the spirit which only is able to effect the same and is specially destinated and appropriated to this worke as both illightning our vnderstandings to conceiue what naturally we are ignorant of and also inclining our affections to the embracing therof to which they are naturally auerse so seeing the spirit worketh by it owne meanes euen by the spirituall word as being ordained and onely effectuall hereunto Therefore if as our beginning of grace hath beene from the word so we are led forward by the power therof in our proceeding therein being able to denie all our actions from this ground to square them al to this rule and to aime them all to the maine ends thereof hereby shall we wisely discouer the manner of our growth Espâ—cially if wee can discerne the Mysterie of this word specially labouring the inward purging of the heart and for the effecting thereof tolerating some outward failings though seemingly coÌ„trary to the strict rule therof yet being subordinate to the maine end to procure and trie inward soundnesse doe therefore fall in very fitly therewith and furthers the same And in all these working so secretly that neither can wee at all times discerne the same for the present neither at all shall we be able to fadome the depth thereof no more then our own harts because both are still a mysterie By these considerations may wee comfortably discerne the manner of our spirituall growth As that First we discerne as a speciall worke of the word in conuincing our hearts of sinne and subduing and enclining the same to hunger after Christ
and rest in him though yet we finde little conformitie to him in our liues because the seed must first bee sowne inwardly in the heart there euen râ—t and die as it were to our appearaÌ„ce by reason of the strange working thereof therein confounding and casting the same out of it selfe So wee find also our proceeding in this spirituall life rather by the inward motion of the heart desirous to doe what it cannot then expressing any thorough abilitie answerable to it desire to the practise thereof Yea though it many times do the contrary yet seeing the spirit and word workes by contraries euen bringing light out of darkenesse yet we finde this contrary worke in leauing vs to some particular euils to sort with and further the maine end Euen to cause more inward abasing of the heart and quickning thereof to lay hold on Christ This is a gracious rule to discerne this manner of our growth yea though we be many times to seek of the inward bent of our harts yet as hereby wee are more humbled in our selues and so sent to liue by faith in the Sonne of God so may wee hereby also discerne the manner of our growth that somtimes it is insensible to our spirits howsoeuer discernable by the spirit which searcheth all things yea sometimes must be discerned by contraries that still we may liue by faith and not by sense And seeing the word though it worke diuersly yet most wisely to further the maine end and to auouch the freedome of the spirit therefore also by this diuersitie of working may we discerne the manner of our growth and so still liue by faith in our discerning thereof and proceeding therein For our better satisfaction in this point both to discerne more cleerely the manner of our growth as also to apprehend it more coÌ„fortably by this rule of comparing spirituall things with spirituall haue we also in readinesse these speciall Caueats and Directions 1. Caueat First that we measure not simply our estate in Christ by any present measure of grace we haue receiued That is Though the least grace in vs in truth be an euidence of our ingrafting into Christ yet seeing our measure here at the best is imperfect yea somtimes such as we know not how to discerne or rightly iudge of and so our interest in Christ as it is perfect so it is also a deepe mysterie such as our shallow knowledge cannot fadome therefore our imperfect and short mete-wand can no way fitly fadome so great a depth Onely herein is our comfort that as our acceptance in Christ makes vs gracious by some measure and fruites of his spirit with him so our conformitie hereby to his image shall owne vs vnto him howsoeuer it may bee short of the perfect paterne A 2. Caueat herein is that seeing there are diuers kindes of the graces of the spirit some originall and simply necessary to life as faith repentance c. Others consequent and furthering the comfort and beautie thereof as full assurance ioy c. Therefore wee must not measure our growing in grace by these later which are not alwayes visible nor simply necessarie but by the former But of this more fully God willing in the Cases A third Rule of discerning the manner of our Growth is according to those seuerall Callings wherein God hath placed vs that so we may bring forth Fruit in due season That is whereas euery Christian hath two callings First his Generall calling to the Faith as hee is a Member of Christ and Secondly his Particular calling for the Publike and Priuate good as hee is a Member thereof Both these as they are limitted in themselues so also are they limitted and subordinate to each other I say first they are limitted in themselues As that the Generall calling of each Christian is first limitted to the Place and Ranke hee enioyes in the Church wherein hee is eyther a publike Parson to teach others and so also is limitted to those Degrees of Prioritie and Order which God hath there placed Ephes 4.6 7 8. Rom. 12. that the Spirits of the Prophets may bee subiect to the Prophets that confusion may bee auoided and vnitie preserued As some to rule and some to teach some for Doctrine and some for Discipline some for Exhortation and some for Reliefe c. Or else hee is a Priuate person fit onely to bee taught in the publike and not to teach and yet not debarred from Teaching his Family in priuate the Feare of God 1. Cor. 11. Genes 18. And both these limitted by the seuerall gifts bestowed on them the Lord requiring no more then hee giues and limitted as also in some sort measured by the Opportunities and Successe therein And so also the Ciuill calling hath it bounds in it selfe Both according to the different Degrees and Rankes of Men the wise Lord hath disposed in the World as some to rule and some to obey As also answerable to the diuers gifts and vses of Men in the Commonwealth according to which they are restrained from intermedling with other Callings And so also according to their abilitie in such callings that none may presume aboue what is meet Yea also according to the seuerall occasion of the Weale publike which in case of necessitie may dispense with particular callings and restraine men from their priuate dealing to preuent a publike storme as the blood and spirits in some violent accident may faile the outward and inferior parts and so cause some soundings while they retire for mutuall succour to the heart and nobler parts And Thus are both these Callings limitted in themselues And so are they also limitted and subordinate to each other As first the Christian calling subordinates the Ciuill and that both in the Matter and Manner and Ends thereof As both sanctifying the Matter vnto vs that wee may lawfully imploy the same because to the impure all things are impure and so also directing and bounding in the Manner thereof euen so to vse these things as from an heauenly right so with spirituall affections and honest meanes and so also restraining vs herein to spirituall Ends euen the glorie of God 1. Cor. 10.31 and the edification of the Church the common and peculiar saluation 1. Tim. 6.19 Secondly the Generall calling subordinates in some speciall cases the Ciuill thereunto As first in case of Generall Humiliation though the Ciuill be lawfull on the six dayes yet vpon such extraordinarie occasion it must giue way and surcease to signifie the truth of our vnworthinesse as not fit to liue and so to prepare vs the better to spirituall duties So also the Ciuill calling bounds the Generall Secondly in case of inuincible necessitie for preuention of some deadly harme by Fire or Sicknesse here the Generall calling must giue way to the Ciuill because God wil haue mercie and not sacrifice Thirdly and so also in case of Charitie or for the reliefe of a Brother in sicknesse or such like
the manner of our spirituall growth As first that seeing the Lord loueth truth in the inward parts and accepteth the will for the deed therefore if still we purpose more then we haue done though we haue done our best as hereby wee chalenge the imperfection thereof and yet improue a truth thereof so thereby wee renew our strength in Christ in whom we may be enabled to grow on to perfection Secondly seeing the will is accepted for the deed though wee bee preuented of the act by tentation or want of oportunitie and meanes yet if still we desire and affect well-doing more earnestly and vse the meanes to actuate same hereby we shall discerne approue the manner of our growth And therefore that we so grow in grace as we thriue in the inward man specially in holy and heauenly affections and constant endeauours to all goodnesse A fifth rule to discerne the manner of our spirituall growth is a wise obseruation of the mortifying of the flesh and the manner thereof First because of contraries the same reason may be giuen and the same Spirit worketh both by the same Power of Christs Sacrifice effectuall as well for the one as for the other Consider wee therefore that the slesh is mortified not at once but by degrees so is it with the manner of our Growth wee are not perfect at the first but by degrees euen growing and encreasing all our life long Secondly the flesh is mortified in euery part and facultie of soule and body at the first in truth though not in perfection so is it in our spirituall growth wee grow in euery part soule body and spirit though not to perfection at the first yet in truth and sinceritie Thirdly the flesh is mortified continually without intermission because the vertue of Christ in vs is constantly operatiue though sometimes wee discerne not the same so doe wee continually grow in grace though wee doe not sensibly discerne it euen as in sleepe and such like particular bindings of bodily sense wee yet continually grow naturally though wee discerne not the same Fourthly as the flesh is subdued in the maine by the abasing of the flesh in particular faylings our particular slips prouing meanes to discerne and take vengeance more effectually vpon the body of sinne and originall corruption outward faylings prouing effectuall to purge out spirituall euils yea auaileable also further to recouer graces decayed and supply such as are yet wanting aboue all procuring a greater loathing of corruption and more earnest longing to put off this body of sinne such also is the manner of our spirituall growth 1. As that decay of sâ—bordinate and lesse necessarie graces proues a means to stablish and encrease those that are prime and simply necessarie as Faith Repentance and secondly Fayling in particular duties proues the meanes to further the more constant practise of the generall as dayly humiliation wahtcsulnesse sobrietie c. 3. Conscience of dayly infirmities daily casts vs out of our selues vpon the free mercy of God in Iesus Christ 4. Sense of particular slips daily prouoketh to labour and approoue sinceritie and truth of heart 5. Yea the more we are cast behind in any particular dutie the more wee hasten forward to the maine price of our high calling in Christ Iesus 6. Yea by how much we finde defects in all outward duties which are apparant vnto men the more wee shall endeauour the inward conformitie of our thoughts and spirituall affections to the will of our God 7. And looke how farre wee discerne failing in any dutie by so much the more shall wee discerne the obâ—iquitie of nature not yet perfectly mortified and so bee more abased in our selues and cast vpon the free grace of God that so Christ may dwell in our hearts by Faith and by the power of his grace wee may attaine to perfection Gal. 2.20 8. Looke how Corruption is mortified not by any absolute casting out thereof that it may not be at all in vs but by a suppressing of and keeping vnder the same that it may not raigne ouer vs Rom. 6. as that wee are more vnwillingly led captiue thereby or lesse patiently endure the tyrannie thereof that with more chearefulnesse and indignation we resist the same and with more facilitie and delight subdue the tentation that with more watchfulnesse and iealousie wee stand prest against future assaults and so grow more acquainted with the deceitfulnesse of sinne and thereby more experienced to vndoe the snares thereof So is it in our spirituall growth Though wee may not looke for such perfection of Grace in this life as to bee wholly spirituall fulfilled with all measure of euery Grace yet if wee labour not to bee destitute of any necessarie Grace that may be fit for the present occasion and so find more abilitie and delight in the practise thereof abounding therein with thankefulnesse and constancie finding lesse tediousnesse and interruption therein and still endeauouring the encrease and freedome thereof and to this end watching ouer such lets especially pride and hypocrisie which may infatuate the same and aiming mainly at truth and sinceritie therein aboue all labouring the acceptance of our well-doing by faith in the Sonne of God and so still denying our best righteousnesse that we may bee found in him Thus may wee discerne our spirituall growth thus may wee iustifie and approue the same 9. As the subduing of corruption is rather in endeauour what we would doe then what we can doe in this life and this endeauour is specially approoued in cleauing constantly to the meanes enabling vs herein and also in renuing our combate more eagerly after greater foyles So is it in our spirituall growth it is rather what wee desire then what we can doe for the present that must comfort vs herein And our desire of these must bee continually quickned by the conscionable vse of the meanes and more enflamed encreased by sense of failing and opposition therein These are comfortable euidences of this spirituall growth thus may we approue the true manner thereof THE CONTENTS OF THE SIXT CHAPTER Of the Measure of Spirituall Growth where First of the Measure wee must propound 1. By the Law 2. By the perfect Patterne 3. By the end of Holinesse Secondly the Triall of this Measure 1. By particular Gifts and improuement of them 2. By speciall Experiments 3. By seuerall Callings 4. Varietie of Seasons 5. Increase of Meanes More particular Examination thereof by the Commandements in Generall Particular Of the Law Of the Gospell as Faith Repentance CHAP. 6. Of the Measure of our Spirituall Growth and the Triall thereof ACcordingly as is the Manner so is also the Measure of our Growth A very Mysterie not discernable by Sense alwayes no not by Faith so onely comprehended as that still we shall be to seeke in the Measure thereof The best Grounds therefore of the Measure of our growth is according to the patterne and rule by which we must grow
cheerefulnesse in all occasions Yet Rom. 15.13 14 Liuing by faith euen when we haue no feeling of comfort as drowning all sense of present comfort in regard of our earnest longing after euerlasting ioyes and apprehension therof And so 15 Can be abased of confidence in our greatest aboundance that we may abound with hope in our greatest abasings Rom. 15.13 16 Labouring stil to haue our conuersation in heauen by shining light in a crooked generation To conclude the point of the measure of grace And As there are diuers circumstances which doe require a greater measure of grace so may wee also discerne and further a greater measure hereof by our wise imployment therein 1 The first whereof is our callings which as they are of more vse either for ourseluas or others so doe they require a greater measure of grace though all exact a publicke truth thereof As the callings both of Magistrate and Ministrie is regard of their preheminence and more vse require greater gifts and greater measure of the spirit in improuing of them So that if wee find our gifts sutable Note and improued according to these callings we may conclude a greater measure of grace And seeing 2 Also the diuersitie of seasons may put vs to a greater triall and exercise of our callings As the time of prosperitie especially trieth and exerciseth our humilitie and diligence therein because we haue then best oportunitie and meanes to puffe vs vp And the time of aduersitie calls vpon to suffering for our callings and giuing account thereof and so tryeth the same and therefore both requireth our greater courage and patience therein If now then wee find our selues suited with gifts according to these diuers seasons and especially find the improuement of such gifts as serue particularly for the redeeming thereof this is an vndoubted euidence of a greater measure of Grace 3 Seeing as wee grow in Age so wee grow in Grace and yet to our seuerâ—ll Ages in grace there are appropriated diuers and seuerall gifts for the better discerning and managing of the occasions thereof As to Nouices in grace and younglings spirituall heat and vigour vsually appertaineth to experienced and old souldiours therein Wâ—sedome and Patience If now then wee find our seuerall Ages in grace expressing these seuerall gifts and so proceeding from the one to the other that the gifts concerning our old age in Christ though they doe not extinguish the other pertayning to our youth yet they doe temper and qualifie the same and so haue the predominancie ouer them This is also an apparant euidence of a greater Measure of Grace 4 Lastly seeing God requires accordingly as he giues therefore if our improuement of Grace answere the Meanes it is a plaine euidence of a greater Measure of Growth By these things wee may discerne the Measure of Grace how farre wee may and ought to labour in this life how wee may attaine what is competent for this life And so hereby wee may make triall whether wee grow in Grace and hasten to perfection If wee haue attayned to such conscience in the duties of the first Table as that wee cannot onely preferre the performance thereof aboue any duties of the second vnlesse it bee in such cases of necessitie and charitie whereby wee preserue the bond of Loue which is the fulfilling of the Law though wee exchange some particular duties of the first Table in such cases with some duties of the second as the occasion requires But also wee can so preserue the holy Order which that Table requireth as to doe all things out of a sound knowledge of our God and heartie affiance in him ayming therein at his glory aboue all and so therein at our owne and others saluation 1. Com. And that after the prescript manner hee hath enioyned in his Word 2. Com. And that with an holy purpose and intention of the heart to sanctifie his Blessed Name 3. Com. And especially in those fit seasons which hee hath commanded and so can make conscience especially of the Sabaoth as being the Day wherein wee may trie and encrease our spirituall strength And yet so that wee neglect not to keepe euery day a spirituall Sabaoth vnto the Lord by constant performing of Priuate and Familie Duties to build vp our selues and others in knowledge and grace And In all these not so much to bee comforted in what wee haue done well as to bee humbled both for what wee haue omitted which wee should haue done as also for that euill which hath accompanied our best actions that so still wee may bee cast vpon the righteousnesse of Christ and giue our God the Glorie of all his goodnesse These are Good Euidences that we haue thriuen in grace by examining our selues in generall from the scope and duties of the first Table More particularly wee may make triall of our growing in grace by examining our selues seuerally by each particular Branch of that Table and so by the Duties therein required of vs. As by the first Commandement 1 That wee so loue our God as that our liues are not deare vnto vs in regard of his Glorie no not our Soules in comparison of aduancing his great Name Act. 20. Matth. 5. Rom. 9. and for his sake can loue our enemies 2 That wee can so feare God as to doe all things in his presence To feare to displease him because wee loue him not to feare men in comparison of him to endure any afflictions with ioy and patience Rom. 5.4 and so can trust in him though hee kill vs Iob. 13.15 3 Can so reioyce in him as that wee can reioyce in all other things for his sake and for his sake also can be humbled and abased in all other things lest they should hinder our sweet fellowship with him and steale away our hearts from him And so can abound in thanksgiuings and prayses vnto our God giuing thankes to him for all and in all things euen in our greatest crosses yea reioycing in this especially that wee can grieue for sinne not onely our owne but the sinnes of others 4 And so can be more feruent in Prayer and Supplication with Teares and Gronings of the Spirit for the Generall as well as our Particular good 5 Labouring in all things sincerely and in vprightnesse of heart Thus of the first Commandement For the second Commandement 1 That wee are more spirituall in all holy duties labouring more for the preparation of the heart then the outward action and yet doing all things out of knowledge and conscience in obedience to Gods will and not for mans sake 2 That wee bee constant and zealous in Gods matters doing all things with courage and wisedome redeeming the time from vnnecessarie Pleasurâ—s yea lawfull Recreations to imploy it in the best things 3 That wee can auoid all will-worship and lippe-labour all formalitie and temporising all vaine-glory and spirituall pride in Gods matters keeping our selues close to the Rule of the Word and hating all apparances
mercies Therefore necessarily must our weakenesse be dayly subdued by the power of God which otherwise would preuayle to ouerthrow the Worke or else wisely turned to the furtherance of the Worke that the glorie of both may onely redound to the Lord Both the glorie of his Power in subduing or more weakening Corruption dayly which of it selfe necessarily encreaseth and of our selues wee are no way able to subdue As also the glory of his Wisedome in weakening and subduing Corruption by such meanes and in such manner as in all likelyhood of flesh serues more to enrage and encrease the same as by Afflictions Desertions and such like Yea wonderfully turning about the sence and power of Corruption not onely to the weakening thereof but also to further vs graciously to a greater encrease of Grace From whence doe arise these comfortable conclusions to discerne the Measure of Grace and further vs therein First that seeing the Power of God is seene in weakenesse Therefore as wee may not looke for any further Measure of grace in this life then what is accompanied with much weakenesse so wee may heereby discerne that to bee a competent and thriuing measure of grace which sâ—rues most to discouer corruption tends most to the abâ—sing and subduing thereof So that the more wee feele the burthen of corruption the more wee are sure that wee grow in Grace the more wee discerne the deceitfulnesse of the heart and peruersnes of our thoughts the more light and grace wee haue receiued Yea the more wee are abased and emptied of all confidence in our owne abilitie the more wee are interessed in the power of God The more wee discerne our faylings in the best and renounce our owne righteousnesse the more wee liue by Faith in the righteousnesse of Christ and so thereby shal be more enabled to Perfection Secondly seeing the Glory of God is Perfected in Infirmitie Therefore if in all our actions wee ayme at Gods glory subbordinating our chiefest good thereunto and still denying our selues and best righteousnes that he onely may be glorified in the beginning and leading forward of the worke This is a gratious euidence of the Measure of our Growth hereby wee may reape found comfort in the greatest sense of our infirmities But of this more heretofore in that Rule that wee must liue by Faith and not by sense A seuenth Rule hereto is That seeing Affliction is a gracious Meanes and Triall of our spirituall Growth therefore hereby wee haue some light to discerne the Measure thereof especially in those Afflictions which strip vs of reioycing in the flesh Which vsually is no meane encouragement to striuing in well-doing that wee may haue prayse with men serue our present turnes 1. Such are Slanders and Reproaches for well-doing Ill requitall when wee haue done our best because happily wee haue mingled some carnall Ends therewith And 2. Disappointment of hopes for present occasion both spirituall and outward 3. No comfort in Prayer hauing the Word but rather greater sense of Corruption If now in these strange Crossings and Confusions wee can so carry our selues as though wee must be humbled herein because some cause is in our selues yet still we must and can go forward holding to the testimony of our conscience in the truth of what wee haue done and yet renouncing the verdit thereof to be iustified thereby can still in obedience to our God through the power of Christ wrastle against these confusions as that still we proue more serious and spirituall in well doing not so much to stop the mouth of the wicked as to approue the sinceritie of our hearts vnto our God and grow more familiar with him weaning our selues from popularitie and by-respects and retyring our selues into the secrets of the Almightie this is gracious euidence of our encrease in a good measure of grace of our hastning to perfection and eternall glory Assuring our selues that though in regard of corruption now more discouered and opposing we are like to meete with more affronts both from within and without Yet as these do call for a greater supply of Gods grace to subdue them so they argue a greater measure of heauenly light by discerning and striuing against them and so shall interesse vs in a greater measure of Gods power to master the same yea shall bee a meanes to prouoke vs to a more earnest stirring vp of the spirit in vs to assist vs in the conquest enable vs to a more diligent vse of our spirituall weapons to encounter the same and yeeld vs more experience of the wisedome and power of God enabling vs herein be more humbled in the sense of our owne traiterous heart dayly labouring to betray vs herein so dayly more prouoked to the denyall of our selues that we may still be found in Christ and by his power enabled to perfection And comforting our selues that as our greater measure of tryall argues a greater measure of Grace because the Lord will lay no more vpon vs than what wee shall be able to endure and will giue an issue to the tentation according to his grace and as it shall bee best for vs therefore shall his grace bee sufficient for vs to beare the brunt that wee may not be ouercome thereof and the same grace that sustaines in the combate will enable vs to such a conquest therein as that still we may hold of Gods free grace for our humiliation and waite vpon the same for our present deliuerance and hunger after the full measure therof for our finall deliuerance out of all our troubles The last rule for the triall of the measure of our spirituall Growth and comfort therein is that Golden Rule of the blessed Apostle Namely That all things worke together for the best to those that loue God euen to those that are called according to his purpose That is Seeing the worke of our sanctification is of Gods free grace so leading forward the same that as may serue to our maine Good euen to attaine the Goale and also the maine ende euen the glory of our God And therefore though we are like to meete with many interruptions of sinne and afflictions to hinder the worke in regard of our owne inward corruption and the malice of Satan and outward occasions working their part yet seeing the Lord promised to perfect the worke hee hath begunne in vs therefore will he herein especially make good his word to supply vs with such outward meanes as may further the same namely the continuall operation of his spirit furnishing â—s with all helpes hereunto By the power whereof euen all outward and contrary meanes shall be wonderfully turned about to the best vnto vs euen to further our reckoning against the day of Christ So that if wee finde this experience in our selues that we make aduantage of troubles and sinnes to further vs hereunto wee may safely conclude that the grace of God is not in vaine in vs. That we haue attained to a glorious measure
The former of these that wee are in Christ is grounded vpon a double Mysterie as the spirit layes it downe Namely 1. That Christ which knew no sinne was made sinne by God his Father for our sake 2. That we might be made the righteousnesse of God in him 2. Cor. 5.21 And so is also the later Mystery so saith the Spirit If Christ bee in you there is the Mysterie The grounds hereof are these that follow The body is dead because of sinne there is one Mysteri◠and the spirit is life because of righteousnesse there is the other And each of these grounds do afford vs gratious light to discerne both these Mysteries seuerally as also how they make vp that main Mystery of our attonement and vnion with God in Christ For concerning the former ground as it specially discouers the workes of iustification by Christ so it also vnfoldeth two wonderfull mysteries whereby our iustification is effected namely one That Christ which knew no sinne was made of God sinne for vs shewing therin 1. The meanes and manner whereby he did iustifie vs namely by offering vp himself in our stead as a surety to pay what we ought and a sufficient expiation by his blood to the payment thereof 2. The necessarie effect of this royall payment in vs namely that we might bee made the righteousnes of God in him that is that being engrafted in him by faith and thereby applying to our selues what he did for vs we might be esteemed righteous of God and before him And so do we become to be in Christ by faith being ingrafted in and so made one with him And so being ingrafted into him by the power of his spirit wee are changed from our barren old stocke into his Image and fatnesse enabled to bring foorth wholesome fruite by his spirit which dwelleth in vs and he by his spirit euen to die vnto sinne as hee hath dyed for our sinne and to liue vnto righteousnes And this is the other ground of the other mysterie namely that Christ is in vs expressing the worke of our sanctification necessarily following on the former in order thogh one in time with it and by the same means euidencing our being in Christ by his being in vs and making vp the perfect knot of this vnspeakeable vnion he in vs and we in him and both one Behold the mysterie of the riches of the glory of this mystery euen of Christ in vs and wee in Christ Two mysteries yet both aiming at one euen our reconciliation to God and both ending in one our vnion with God and conformitie to him yet one of them in order being before the other as affecting it our being ingrafted into Christ being the cause of his transforming into vs and yet both together in time As wee cannot receiue Christ by Faith but by our ingrafting in him and so become his and so no sooner are wee ingrafted in him but presently he dwels in vs by his spirit and so receiueth vs thereby to conformitie to him that so we may haue fit communion with our head as being wholly gouerned by him Hereby we may try our knowledge in the mysterie of Christ whether wee haue true fellowship with him or no. And that First by our ingrafting in him And that 1. By the ingrauen word taking vs from the wild Oliue and ingraffing vs vpon the true Oliue Secondly by faith ingraffing vs in him and quieting vs therein And This Faith is discerned First by this that it is a mysterie working secretly and by degrees sometimes inuisibly sometimes by contraries captiuating sense and reason and confounding the wisedome of the flesh giuing a being to that which is not and annibilating that which is 2. This mysterie of faith apprehends Christ only wholly euē to resurrectiō 3. It giues boldnes in Gods presence 4. Ouercomes all oppositions 5. It neglects not the least means of help 6. It preuailes beyond and contrary to meanes 7. It rests in the likeliest or greatest meanes 8. It prepares to troubles And 9. Is more then conqueror ouer thē 10. It is not curious concerning it owne weaknesse or Gods wisdome 11. It makes not haste but waits vpon God in performing of his word 12. It purifieth the heart Act. 15 9. 13. Holds on it course though with some interruptions 14. And so cōmits it selfe in weldoing into the hands of God Thus for faith Whereby we are ingrafted into Christ 2. For sanctification whereby Christ dwels in vs. This is discerned 1. By the grounds that what we do be of faith 1. Cor. 14. 2. By the manner of it breeding in vs by degrees As 1. In affection then in action 2. In weaknesse then in strength Yet all parts truely at first seasoned therewith Though each part do it seuerall dutie in it fit times therein 1. In subduing corruption and that which is neerest to the roote as euill thoughts c. then in actuating obedience and this 1. As agrees best with the patterne 2. Chiefly in heart and desire 3. Closely to approue vnto God 4. Wisely in it fittest seasons 5. Sincerely as in Gods presence 6. Humbly in disclaiming merite 7. Charitably to the good of others 8. Cheerfully as from the heart 3. Our sanctification is tried by the measure thereof As first that is generall 1. Expressing in all faculties of soule and body 2. Extended to all Gods commandements 3. Intended in all things from the intire purpose of the heart 4. Extended to all times euen to our liues end 5. And to all persons as well enemies as friends Gal. 6.10 6. And in all occasions as well aduersitie as prosperitie 4. Our sanctification is freed by the ends thereof 1 Not present onely but future good 2 Not for the body but the soule 3 Not for our sakes but for Gods sake 1. Cor. 10.31 4. Not to merite thereby but to doe our dutie in thankefulnesse to God Psal 116.12 13. 5. Not for our selues alone but for the good of our brethren 6. Not to win heauen but to prepare thereto 2. Pet. 1.13 14. 7. And so hereby to make sure hereof 2. Pet. 1.10 8. Remembring that as wee liue by faith in Christ not in our selues so Christ liues in vs by his holinesse that so we not liue vnto our selues but vnto his glory that hath bought vs with so pretious a ransome Thus of sanctification and the euidence thereof whereby wee may auouch our spirituall growth And thus of the fourth thing wee must know to approue our encrease in grace namely the mysterie of Christ The last thing we must know to euidence our Growing in Grace is the measure of sanctification wee haue attained of which before Thus of the first Generall namely knowledge and seueral obiects thereof The next generall conducing hereunto is faith of which euen now The third generall is the obedience of faith of which also before And these are generall euidences in regard of our selues to euidence our spirituall growth The same
his children from former secret euils which they haue not haply so thorowly repented of must needs tend exceedingly to the glory of God in that his Word is hereby iustified in the end of his chastisements his children are hereby better fitted to glorifie him in new obedience and the World hereby eyther instructed to take heed of grosse and open sinnes which they make no bones of seeing the Saints smart so deepely for secret euils or else confounded in their false imputations by the reformation of his children and so made inexcusable so also doth this tend to the exceeding good of the elect themselues As that they are not onely hereby assured of their interest in Gods fauour in that they answere his speciall prouidence in their corrections but also enabled here to walke more chearefully in their calling as hauing cast away that which pressed downe and clogged them before yea they are hereby better enabled to reforme and comfort others when themselues walke without iust Imputations and so gayning hereby more assurance of their owne standing by a more holy watching ouer themselues in regard of new Surprizals The like may be said concerning the other ends For must it not much make to the glorie of God that his seruants being hereby preuented of future euils may walke more blamelessely before him in loue And shall not this prooue exceedingly beneficiall vnto them that hereby they are not onely preuented of such bitter Physicke but also led on more comfortably to the end of their Faith euen the saluation of their soules And how doth the mightie Lord gaine vnto himselfe the glorie of his power in sustaining his children in such extremities which neither the world nor themselues can possibly discerne any abilitie to vndergoe much lesse any hope or issue out of them How are the Saints hereby strengthened in their faith vpon the power of God Rom. 4.19 20 How are they confirmed against all other Oppositions How prepared against the Terrors of Death And how enabled to strengthen and comfort others And is not the Lord hereby much glorified that his seruants hauing now experience of the deceitfulnesse of the World and their owne frailtie doe therefore renounce all confidence in the flesh and so hunger more earnestly after his glorious presence that so they may for euer be with him Can this chuse but make exceedingly for their good that they may not depend vpon such sandie foundations that they may follow harder after the marke for the price of their high calling in Christ Iesus And doth not the triall of their precious Faith gaine vnto the Lord the glory of his faithfulnesse and excellent wisedome that by so contrarie a meanes tries the liuely Faith of his children whereby the dead Faith of the Hypocrite is discouered and confounded And doth not this triall of the Faith of the Elect bring forth patience and so by patience experience and so by experience hope that they may not be ashamed but euen confirmed and enabled to see a farre off euen beyond their troubles within the vale and so estates them in this life in the possession of the life to come But aboue all the vnspeakeable goodnesse of God shineth most clearely vnto them that whereas they liue by Faith in the Sonne of God as deriuing at the first their spirituall life from their Head Christ Iesus so still not liuing in and of themselues but in and by Christ their Head that so no more they liue but Christ liueth in them and they liue in him euen by Faith aboue all sense and feeling in themselues Oh how doth this aduance the singular loue of Christ towards them that when they are dead in themselues yet they liue in Christ their Head that when the operation of the spirit seemeth wholly to cease in them yet so long as it is the spirit of Christ they haue right therein though they seeme to haue no vse thereof yea so long as there is life in the Head the members though benummed and senselesse haue by their vnion with Christ fellowship in that life Their spirituall life is not lost as they foolishly imagined but retired to the Head there to be kept more safely and to be renewed in due season more comfortably and powerfully euen as the sappe retiring to the root of Trees in Winter is not onely therein preserued to preuent vtter death but also cherished and maintained to be sent vp againe into the branches in the seasonable time Oh how doth this aduance the singular loue of their Head towards them that what they haue forfeited and in a manner put wilfully from them yet this life is continued and preserued in their Christ How doth it magnifie the power of Christ in sustaining them by his owne vertue aboue and contrary to all sense in themselues And doth not this also eleborate his wonderfull wisedome in resuming hereby the glory as of their entrance so of their proceedings also in grace wholly to himselfe As for the good which the Saints reape hereby it is also most glorious and comfortable What assurance haue they hereby of the truth of their being in Christ Seeing it is now apparant that they liue in him and not of themselues Yea how are they hereby confirmed in the assurance of their standing euen in their greatest desertions seeing it depends not vpon their mutablenesse but vpon the faithfulnesse and constancie of their Head How is their hope hereby maintained in a gracious issue out of these ecclipses and soundings seeing the power of their Head can and will recouer them againe Yea what a sure ground is hence gathered for the perfitting of the worke in them seeing hee that hath begunne the worke will perfect it for his glory And that they may hasten their owne perfection how doth this experience of their owne faylings kindle their loue and compassion to their Brethren how doe their extremities cast them vpon such experienced Captaines as are able to minister a word in due season to them that are wearie how is Loue hereby mutually enflamed and encreased how is the pride of flesh abased and the power of grace encreased by this mutuall raysing vp and refreshing each other And is not the Lord hereby wonderfully glorified on either side both in those that minister and those that receiue comfort Are not both hereby prouoked to sticke closely vnto God and so to gaine him more glory in the beautie of Godlinesse and so hereby to make sure and hasten their owne saluation Thus by the extent of God in these desertions it is more then manifest that they are exceeding beneficiall in the issue to the Saints and gaine much glory vnto God and so can no way proceed from his fierce wrath against sinne but doe euidence his exceeding loue and mercy towards them Which that it may appeare yet more clearely vnto vs obserue wee further in the second place the causes why the Lord doth thus â—base his children and leaue them to be buffetted
comfort herein and so waiting on our God for the issue in his time labouring more intention and intirenesse when wee come before him 12. Being wise to recouer with all speed out of any slip and sleight failing 13. Watching ouer our speech with all feare and reuerence speaking alwayes as in Gods presence as vnto God with all vprightnesse and faithfulnesse 14. Being carefull of our societie that we make choyse thereof and seeke to better the same or be bettered by them that wee may not returne to them if they will not returne to vs. 15. Meditating by our experience of the vanitie of earthly things and yet not neglecting such speciall worke of God which may confirme our faith and raise vs to the hope of more durable riches 16. Entertaining wisely all occasions to doe good by all holy meanes especially to the house-hold of Faith 17. And labouring to haue a fellow feeling of the troubles of others iudgeing wisely of the cause studying carefully the issue thereof And preparing by their afflictions for our owne and by our owne carrying our selues more tenderly towards them 18. Aboue all striuing to encrease and maintaine the assurance of Gods fauour by prayer meditation spirituall experience dayly cleering of the heart of all carnall ioyes 19. And so endeauouring to make all euen betwixt God and the soule by examination and iudging of the heart and renuing the couenant 20. And so lying downe in this assurance as to bee prepared for the graue and iudgement of this looke more in the Dayly Sacrifice in the last Chapter concerning our lying down with God in the account of the day Thus if we walke dayly wee shall be sure to be kept from all fretting euils in a comfortable stay with God and ioy of his spirit Auoyding carefully herein specially those sinnes that doe robbe God of his glory as Hypocrisie spirituall Pride vaine Glory which are the causes that wee are giuen vp to grosse euils And still keeping our selues in the feare of God and dayly labouring to cleere the euidences of our saluation Striuing to haue more familiaritie and entire fellowship with the Lord that we may bee more and more knit vnto him and kept by him in peace Aboue all learning still to liue by faith and not by sense and so preparing against the comming of Christ Iesus And thus of this fourth Case The Conclusion of the Treatise with promise of further light Thus hast thou beloued in Christ some further fruite of Gods patience and mercy towards me his vnworthy and vnprofitable seruant concerning this wonderfull Mystery of spirituall Growth My humble request is that thou wouldst seriously consider of the strange distractions and confusions of the time wherein hee that refraines himselfe makes himselfe a prey And then I hope as thou hast great cause to blesse God for any light that shineth in so great darkenes so thou wilt patiently beare with whatsoeuer obscurities and defects may appeare in these meditations and so further mee with thy prayers vnto the throne of Grace that these fogges being dispelled and darke clouds passed ouer we may see more cleerely into the great mystery of Christ and so therein of our spirituall Growth in him Promising thee shortly some further light to direct thee herein as God shall minister leysure and abilitie And so I commend thee to the power of Gods Grace whereby thou maist be kept from falling away with this present euill world and so preserued blamelesse in the midst of a froward generation to shine as a light in a darke place and to continue constant and immoueable in the worke of the Lord watching for the conuersion of the Iewes and vtter downfall of Antichrist and so maist be prepared as a Bride vnto the Bridegroome euen to the glorious appearance of our Lord Iesus And euen so come Lord Iesus come quickely In whom I rest The poore brother ready in all things to further thy reckoning Th. Cooper FINIS