which the New birth is spared of for a time c. though some are vsefull in all occasions 3. All graces as they proceede ordinarily from the outward meanes which are in time offered so they are wrought in vs by the meanes for the vse of them diuersly as we encrease in knowledge so thereby wee attaine to many graces in their seuerall place and vse And hence arise these conclusions for our comfort in the manner of our Growth 1 That there may be the seed of all graces in vs though for the present we haue no vse of them 2 That God requires no further the vse of any grace in the regenerate then we haue knowledge thereof 3 That as our knowledge is like the light shining more and more vnto the perfect day so though our practice according to that knowledge in some graces as yet be none because we know not the vse of them or haue no occasion thereto yea though our practise be weake in any that we know because our knowledge is weak yet this doth not deny the truth thereof but rather euideÌ„ce the same because Gods power must be seene in our weakenesse but rather is a meanes to interesse vs in the power of God to enable to a further measure 4 As in the New birth though there be a truth and beginning of all graces and faculties in vs yet we attaine the perfection of them not at once but al our life long so is it in the New creature We are not at the first perfect in euery grace but are growing by degrees to perfection euen to our dissolution 3. Whence these comfortable conclusions follow first That imperfection in grace doth not argue a nullitie thereof but rather establisheth the truth of the same 2. That truth of grace inferreth necessarily perfection of grace because it is of God who will perfect the worke because he worketh perfectly as may best serue for his glorie and the maine good of the Creature though not at once for then we should not haue that daily experience of Gods mercy but in due season that he may haue the glory 3. That imperfection of grace furthereth the perfection thereof because it daily workes a deniall of our selues and a casting of vs vpon the Mercie of God in Christ Iesus A fourth circumstance in the New birth is that euen when the senses are bound and some inferiour faculties suspended yet it growes constantly without intermission to the full stature so is it in the New birth though the sense of faith be bound for a time yea though some inferiour and accessarie graces be suspended in their particular vse happily all our life long as ioy in beleeuing and such like yet still there is a thriuing of the New man continually because the spirit is constantly operatiue Whence it followeth for our comfort that we must not iudge of the manner of our growth by feeling but by saith wee may and doe still grow though we doe not discerne it 2. Yea though we happly discernâ— the contrarie in that some inferiour powers being suspended we slip backward in particular and slacke of former measure yet still we grow in the generall Fiftly it is obseruable in the Naturall birth that there is not only a growth thereof in sleepe euen when the senses are suspended but also that in sicknessâ—s very dangerous and tedious it notwithstanding groweth and thriueth more then otherwise ordinarily in a state of health by reason that such sicknesses resolue such desperate obstructions as bound and hindered nature from thriuing also dissolue and consume such pestilent humours as poisoned the Spirits and restrained nature from doing it office And surely in like manner fareth it with the New birth that it not only thriues euen insensibly and in times of intermission and suspending of some operations of the spirit whose suspension proues the meanes of enlarging and supply of such other as more immediatly and effectually further the maine growth But also in a wonderfull manner euen proues and growes by contraries euen by such euils and faylings of the soule which may seeme to threaten vtter dissolution so that the more it hath beene cast behinde the faster it hies to it iournies end making inward aduantage of it outward faylings and purging out secret sinnes by falling in grosser euils Which as it may instruct vs wisely to iudge of our spirituall growth not to challenge the truth thereof though it be not sensible at all times much lesse to esteeme that a decay therein which proues the meanes of further encrease so it comforts exceedingly in our greatest slips that they shall turne about gratiously to our greatest aduantage Lastly to conclude this first resemblance may we not obserue in the naturall birth that in the coldest season the inward heat is more powerfull in the least burthen of flesh the spirits are more actiue and forcible Nay that in the greatest soundings and faintings caused by the suffocating of the spirits or some sudden and violent outward accident yet then the blood and spirits retire to the most noble and principall part the heart not only to preserue themselues but there with all to fortifie it that it may withstand and ouercome the extremitie and so again are enlarged to the better quickning of the body And surely so it fals out in our spirituall birth That not only outward afflictions proue meanes of our spirituall courage but vsually in the lesse supply of Nature there appeares a greater measure of grace Yea when by reason of Diuine desertion at least in part the spirit seemes to faile vs outwardly yet then doth it more inwardly sustaine vs in the most necessary and maine worke sending vs to the triall and search of our hearts and so confirming vs in the euidence thereof Yea heereby encreasing the zeale thereof against all sinne by experience of particular faylings and making vs more wise and eager to preuent or expell the same Whereby we are taught to iudge wisely of our selues and others in such accidents that seeme so contrarie to flesh and to liue by Faith in the issues thereof Comforting our selues that as this more aduanceth the free mercie power and wisedome of our God so it shall also much further and encourage our spirituall growth Thus of the first Mysterie whereunto our Spirituall birth is resembled whereby we may discerne the manner of our growth therein And this also may be further confirmed by that other Mysterie resembling the same namely in that it is likened vnto seede 1. Iohn 3.8 As in respect of the meanes whereby it is wrought 1 Iames. namely the immortall seede of the Word 1 Pet. 1. so in respect of the worke it selfe 1. Iohn 3.8 Which is therefore resembled by seed Iohn 12. cast into the ground 1. Because as the seede comes not to ripenesse at the first but in due season though it haue in it the facultie and power of fruit as being perfect it selfe Vers 10.12
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
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
and so in due time to apply the same Though his sin against God be pardoned yet there is a trespasse committed against men and therfore the child must die for the making vp of this breach and Dauid must haue his heart broken hereby in mourning for the childe and so making way hereby for a more hearty sorrow for his sin the cause therof And this sorrow for the child shal be in the end accompanied with rest for the departure thereof to confound the wisdome of the flesh therein so to testifie his subiection to the wil of God thereby in the particular assurance of the welfare of the child to include his owne interest in that happinesse which the child had attained And so he that had yet little sensible comfort of the pardon of his sinne yet makes conscience to adde sinne vnto sinne whereof before he was too lauish and therefore hee comforts Bathshaba as a pledge that God sanctified his former sinne and changed his adulterous estate into holy wedlocke and so the Lord giueth a blessing hereunto by sealing vp the same with the fruit of the wombe and blessing the fruite to sit vpon his loynes and the destruction of the enemies Thus doth the wise Lord mingle his comforts with his chastisements that so he might bee the better able to endure what was to follow and to answer the Lord thereby in the worke of repentance And was there not great neede that he should be preuented with such cordials that so hee might the better endure such bitter storms that fel thick afterward vpon him euen to the wasting not only of his marrow but euen of his secret parts purest quintessence that he is not only forced to cōplaine that his bones were dis-iointed his flesh putrified his skin parched but also that his soule claue vnto the dust and refused comfort his ioy was gone and bitter sorrow of spirit ouerwhelmed him on euery side And that so farre forth that he was afraid that he was cast off quite that the spirit of God was vtterly departed from him that the worke of his renued heart was vtterly abolished Psal 51.10 What stormes here also fell vpon his good name by the raylings of Shimei because he had caused the Name of God to be blasphemed 2. Sam. 16. What heauie stormes fell vpon his Estate when hee was not onely thrust out of his Kingdome but pursued for his life What trecherie of his dearest Councellors because he had reiected the councell of God As the Word doth plentifully witnesse so doth it hereby make it good vnto vs that the deare seruant of God so deepely smarted for his sweet sinne that not onely in the iudgement of others but to his owne apprehension he felt himselfe no better then a Cast-away as forsaken of men so also forsaken of God as one free among the dead and quite out of mind whose hope was perished from the Earth Thus is it apparant in Dauids case that the Saints haue not onely fallen into grieuous and desperate sinnes but haue also thereby beene plunged into such desperate extremities as that in stead of growing in grace they may seeme to haue lost all yea so to haue lost them as that they haue neuer recouered againe at least not that Measure they formerly had The like may be instanced in the case of Salomon that Iedidiah beloued of God that type of Christ as also in Samson another figure of Christ in Peter the Apostle of the Iewes Ionas and many others And yet euen out of this darkenesse ariseth this light for our comfort herein that seeing these were the deare seruants of God called effectually by the blessed spirit and sealed vp to be his not onely by the inward worke of the spirit but also by outward euidences manifest to the Church of God therefore notwithstanding their grieuous falls and faintings they were still the same in the inward purposes of God howsoeuer they differed in the outward exhibition thereof and so did secretly thriue in the generall howsoeuer they might fayle for a time in particulars And so hereupon the Conclusion may be drawne for the stablishing of all others that haue sinned accordingly that notwithstanding their desperate falls and desertions yet they were and so still are the children of God and so shall in time be recouered out of their faylings shall bring forth yet more fruit in their old age though not sensible to the world which must stumble at them yet apparant to the spirit yea also in some measure to their owne hearts For the manifestation hereof a second Conclusion is to bee added Namely That the desertions and fallings of the Saints both into sinne and tentations thereon are farre different from those of the Hypocrite and Reprobate and so such as are neyther totall nor finall but rather tend to their exceeding good and furtherance in the worke of Grace As may appeare by these foure circumstances First by the extent of God in leauing his children to these desertions Secondly by the causes of these desertions Thirdly by the measure of them and Fourthly by the issue of the same Concerning the purpose of God in exercising his children with these great abasing and desertions It is not as the world imagines because they are greater sinners then others and so howsoeuer they made glorious shewes in Religion yet now are found out in their hypocrisie and iustly confounded therein Iob 4.5 6. Neither is it as the Saints themselues doe foolishly imagine that the Lord in anger meets with them for their sinnes and so hath iustly forsaken them for then in stead of finite and moderate stripes they should feele an vnsupportable weight and be vtterly swept away therewith But the maine ground of Gods dealing with them is his free grace and singular goodnesse 1. To reforme in them former faylings 2. And so to preuent them from future and those most dangerous euils 3. To manifest his wonderfull power in sustaining them vnder the burthen 4. And to prouoke them to hunger after his euerlasting presence 5. For the more glorious triall of their precious Faith 6. And to discouer vnto them the power of their Head Christ Iesus Col. 3.3 in whom their life is hid wonderfully when it seemes not to expresse it selfe at all euen as when one is in a swoune the spirits retire to the head or heart and are safely preserued therein howsoeuer the body seemes to be deuoid of life or motion 7. Yea to enable hereby to deale more effectually and yet tenderly with others vpon experience of their own tentations and abasing 8. And so to walke more humbly and closely with their God in the rest of their Pilgrimage These I take to be some of those gracious purposes which the wise and mercifull God discouereth in these grieuous abasings of his Children All which as they proceede from his exceeding loue so they tend to his great glory and their exceeding good For as the reforming of
being perfect and intire in him wanting nothing and all this of free guift he that hath begunne the worke leading it forward by his mightie power vnto saluation that hee may haue the onely glory thereof Philippians 2.12.13 1. Pet. 1.5 And so leading it forward that still both for the Manner and Measure thereof it is free and independent in regard of vs. 3 I make manifest the manner of the working of Christ in vs by his spirit whereby wee are enabled to grow vp in him in soundnesse to perfection Namely that by the vertue of Christ not some one or Jew faculties of the soule are enclined and renued by him but that euery part and facultie of the soule yea each member of the body receiue life and nourishment from the head as to it gratious enabling to the worke of intire obedience so to it further growing and encrease vnto perfection therein Ephes 4.16 And to the acceptance of both persons and seruice in the merite of Christ 4 I proceed to discouer the manner of this spirituall growth namely that as it is by continuall supply of the meanes both inward the blessed Spirit discouering dayly our failings and leading to the outward meanes for recouery and enabling in the vse thereof both for recouery out of fayling and supply of such graces as may further perfection As also outward the word to build vs vp in knowledg and faith and so in obedience The sacrament to minister spirituall nourishment and such like so herein also setting downe a liuely triall of our Growth by the vse of these means that it is both according to them they must be the Rule and Tuchstone therof as also Answerable to the Meanes in proportion that where more meanes there a greater measure of Growth to be expected where lesse there if our Growth be lesse we may haue some comfort that we are not altogerher barren how soeuer if this want of meanes be not from our selues in making scarcitie where there is plentie but from the diuine dispensation in chastising his people with scarcitie for the abuse of plenty here we may comfort our selues either that what is affoorded shall be sufficient because God will require no more then he giues or what is wanting in the outward means our God will supply by his Annointing to refresh vs inwardly if we haue not bin despisers of the publick and ordinary meanes 1. Ioh. 2.19 5. Lastly the finall cause and ends of this spirituall growth are propounded and auerred tending to the perfiting of the worke of grace in vs and so preparing of vs to the life of glory which are in respect of vs. 1. Our perseuerance 2. Our perfection hereupon 3. Our glorification 2. In respect of God 1. The accomplishment of his promises 2. That he might haue the glory of the perfecting of his worke 3. That our perfection may be wholy employed in setting forth his great name and glory THE CONTENTS of the third chapter OF the causes meanes and helps of spirituall growth 1 Causes both internall and principall 1 The power of Christ 2 The inhabitation of the spirit 2 Instrumentall generall 3 The renued heart Specially therein 1 Sound knowledge and that 1 Of the power of corruption 2 Of the measure of grace attained 2 Spirituall experience and that 1 Of the deceitfulnesse of the heart in misleading either way 2 Of the sleights of Satan 3 Of the power of God in preuenting and disappointing these or turning them to good 2 Outward meanes and causes And these instrumentall Namely 1 Constant vse of Gods ordinances As first Hearing the word preached 2 Receiuing the Sacrament 3 Prayer 4 Meditation 5 Conference Accessarie as 1 Afflictions 2 Examples of the Saints Helpes hereto are 1 Soundnesse of iudgement and wherin 2 Sinceritie and how 3 Dayly renued repentance and why 4 Propounding the example of Christ and why 5 Looking to the reward in heauen 6 Dayly thankefulnesse and how 7 Labouring dayly the conuersion of others 8 Constant watch ouer our hearts and how 9 Dayly encrease in sauing knowledge and how 10 Contentednesse in our estates 11 Sobrietie in the vse of Christian libertie 12 Dayly encrease of faith and how 13 Putting on dayly the spirituall armour 14 Patience 15 Continuall prayer 16 Conscience of the Sabaoth 17 Daily constant holinesse 18 Daily preparation to afflictions and how 19 To nourish tendernesse of conscience in all things and how 20 To haue the feare of God alwaies before vs. 21 To bee continually iealous of our selues 22 To nourish spirituall pouertie and hunger after the best graces 23 Daily preparation to our death and how 24 Daily resigning of our selues into the hands of God 25 Spirituall wisedome why and how 26 Maintaining spirituall ioy why and how CHAP. III. Of the causes of spirituall growth IT appeareth hitherto that we must grow in grace as also what spirituall growth is Now we are further to consider the causes of this growth These are 1. Internall that is within vs. And these are meritorious and effectuall of themselues Such are 1. The power of Christ dwelling in vs. 1. Col. 19. which is both the meritorious cause of our growth as whereby we obtaine grace from God to enable vs to grow as also the principall efficient cause thereof As by it vertue subduing mightily in vs the remaindures of corruption and body of sinne and supplying such graces as may further our spirituall growth as also enabling vs in the vse and improuement of them to that end especially presenting them in the perfection of his merit that aboue their worth they may be acceptable vnto God his Father and so by vertue of our vnion with him dayly leading vs forward to perfection A second effectuall cause of this growth is the holy Ghost which being giuen vnto vs by Christ dwelling in vs doth work effectually in vs to a dayly discouery and subduing of corruption by reprouing for sinne yea for righteousnes conuincing all naturall abilitie and remaindure of goodnesse in vs all conceited righteousnes in the law or any thing saue in Christ yea stil conuincing the imperfection of all inherent righteousnes attained so still interessing in Christ and so by it power encreasing grace The inward instrumentall meanes it The renued heart which being now quickned and actuated by the spirit becomes ministerially a fellow worker therewith in all such workes as may any way further our spirituall Growth 1. Cor. 3. More particularly these Graces in the heart are speciall instrumentall causes of our Growth in Grace 1 A sauing knowledge and that 1. Of our particular estates and this twofold 1. Both of the power of corruption that remaines and cleaues vnto vs also of that truth measure of grace whereto we haue attained For as the true discerning of corruption and the power and measure thereof in vs is a meanes dayly to worke in vs a denyal of our selues and renouncing all abilitie in vs as of our selues to
and so animates and quickens the whole so is it in the New Man it is wholly created of God a new in righteousnesse and holinesse Col. 3.10 without any helpe of Nature nay contrary thereto Whence it followeth 1. That seeing as is the beginning so is also the leading forward of the worke meerely by the free power and goodnesse of God As Nature was a meere Patient in the beginning of the worke so though now being renued by grace it becomes in part an Agent yet this is not of it selfe but meerely by the power of Grace enabling it to euery action and degree of encrease both for the matter and manner thereof 2. So that hereby we may discerne the Manner of our growth If we finde the Spirit daily quickning and furthering the worke both stirring vp the good motion as the ground thereof and enabling to put the motion into practice giuing comfort in the practice by the acceptance thereof in Christ aboue the worth thereof And hence arise these comfortable rules to meet with diuers tentations incident to the New birth both for our triall and comfort therein That whereas we finde our selues though truly conuerted yet sometimes to be vnapt to holy duties finde little comfort in them lesse power to resist corruption and so may thinke the worke to be not only interrupted but quite vndone Yet if we consider that it is a creation not only in the beginning but in the proceeding too Psal 51.10 though we may despaire in regard of our selues yet must we now by faith still rely on our God who calleth things that are not as if they were Rom. 4. And yet seeing this Creation is by meanes though in themselues most vnlikely yet effectuall by the power of God hereto therefore for our recouerie and proceeding we must wait vpon God in the meanes for the renuing of his worke in due season Secondly hence it followeth That as in Nature though there be a quickning of euery part at once yet it is in this order that first the faculties are first created whereby we are enabled to action and then the actions follow from those faculties in their order and time as the organs are created and fitted thereto so is it in the worke of Grace the faculties are created in euery part at the first in the Vnderstanding Conscience Will Affections c. yet doe not these faculties execute their seuerall operations at the first by reason that the organs of those faculties are either yet not created or not fitted for vse Whence follow these conclusions for the triall of the Manner of growth and comfort therein 1. For triall that seeing the facultie must leade to and enliue the action and of all faculties though the Will be predominate yet the Vnderstanding must begin to discerne what is to be done or vndone and Knowledge must informe and binde the conscience to the doing thereof and so the Will consequently is attempted and subdued to the performance or leauing thereof Therefore if we finde this order in our growth we may vndoubtedly conclude a truth of the worke whereas in the Naturall man and hypocrite this order is peruerted and depraued oftimes Many things are done not so much out of knowledge or conscience but by example of others or sudden motions sometimes of Satan and our corrupt wils vpon outward respects and so on the contrarie 2. For comfort that if we finde this order that knowledge leades conscience and conscience attempts the will and this by Grace is subdued thereto though by reason of tentation or defect of other meanes or abilitie the worke be not done yet this is a good euidence of growing in grace If the will be still more constant thereto and desirous thereof in the disappointment of the good act and more auerse to the euill committed hating what we doe euill and louing more the good vndone vsing and renuing the meanes for the accomplishment of the one and declining the meanes for the renuing of euill A second condition of the Naturall creature is that it groweth vp euen from the first in euery part as being quickned by the soule which is the whole in the whole and whole in euery part enliuing and so encreasing the same And so it is in the New creature Euery part and facultie is liuely quickned by Grace at first though it execute not presently the operations thereof In regard of the defect of the instrument and so euery part growes vp together according to the measure thereof As we grow in knowledge so in conscience of obedience so in humilitie for it imperfection so in patience c. Whence arise these comfortable rules both for the triall and comfort of the manner of our Growth 1 For triall that if we find a genenerall affecting of euery part as well an hatred of sinne in the will as a conuiction of conscience for the same as well a loue vnto goodnesse as an hatred of sinne as well a purpose of heart to leaue it and do the contrary as a sight of it in the vnderstanding and then we may bee sure of the truth of the worke seeing that the Hypocrite may by the power of Conscience naturally especially being Illightned by the spirit discerne sinne and so be conumced of it but yet his heart being not renued by grace neither can he hate it vnfainedly or is willing to part with it vpon the best termes neither is able in any measure to forsake the same vpon the true ground in obedience and loue vnto God but only vpon by-respects out of loue to himselfe he may so leaue some sinne as to enchange it for a more sweet and profitable or else he must leaue it because abilitie and opportunitie serue not thereto or else he leaues with condition to resume it againe vpon a better opportunitie and aduantage And so as he willeth no good at all so if he doe any it is not from the power of grace but from outward respects neither doth hee continue therein otherwise then may serue his carnall ends making hereby amends for some grieuous sinnes or seeking to further and cloake them more dangerously hereby 3. As in the New birth though there be a facultie of euery quality power yet there is not a present execution and vse thereof As there is in the first borne a facultie of speaking going reason c. yet no present vse thereof so is it in the New creature Though by the spirit all graces are begun in vs in regard of the facultie of them yet for the vse of them we must expect in those seasons when they may best serue for Gods glory and our building forward in Christ Reasons hereof are 1. Because some graces arise out of other As first Faith is the ground of all other graces all other proceed from it Patience ariseth out of experience and so hope from thence 2. Some graces are only fittest for diuers seasons as Patience in the time of affliction
our best we yet finde not our labours answered with that successe and comfort for the present as we doe desire and expect yet may not this challenge the worke of the Spirit as if it were not effectuall in enabling vs to wel-doing and crowning the same Though we pray with conscience and are not heard in what we prayed for Though we heare and little profit by it because our hearts are not melted our affections inflamed with loue and zeale at all times we rather finde contrarily corruption increased hardnesse of heart discerned c. Though we desire to repent and labour to abase our hearts before our God yet wee cannot doe it with teares we cannot forsake such euils as we are grieued for and hate vnfainedly All these notwithstanding I say we may not therfore conclude that the Spirit hath not assisted vs or approues not of our labours Because still the Spirit is a free worker Both free to affoord vs what measure of grace it pleaseth in doing these things which though it be farre from perfection yet it is such as for the present is fittest both that God may still haue the Glorie and we may be cast vpon his power for the enabling of vs in our weakenesse and also cast meerely vpon his free-grace for the acceptance and crowning thereof And therefore if now we aske and are not answered in our particular desires for the present yet if we are supplied with what may be better for vs namely with Patience to wait on our God with Faith to rest on God though we feele no present answer for our comfort with more zeale to continue in Prayer with more watchfulnesse and earnestnesse therein Is not this the free worke of the Spirit which granteth vs what best pleaseth the same as to gaine glory vnto God in letting vs hereby see our failings and enabling vs to bring forth more fruit so thereby to lead vs a long by the Power of God farre beyond our abilitie to perfection If now the Lord dealeth more abundantly with vs then wee could thinke or desire Is not the wisedome and free mercy of our God admirable herein Are not his waies though past finding out yet free and faithfull to perfect his worke in vs Thus though we heare and finde not comfort and ioy therein but rather are more abased in the sense of our Corruption herein also appeareth the libertie of the Spirit who is not tied to recompense vs at all if we consider our deserts much lesse to answer vs in one particular as if it had no other way to worke But if in sted of yeelding vs ioy and comfort in hearing it affoord vs that which may best further our reckoning vnto the day of Christ by discouering daily corruption yet more and more and preuenting those Spirituall euils of Pride Vaine-glory Securitie c. which may be occasioned by what we desire which might rob God of his Glorie and our selues of the comfort of present wel-doing and so of power to encrease As these are the workes of the Spirit to discouer corruption to preuent these euils so are they fitter for vs in this state of our Imperfection to encrease humilitie May we not reape comfort in this that wee can still renounce our selues and be abased in our owne eies And doth not the Lord now in a wonderfull manner not only answer our generall end which is to goe forward to perfection but therein also supplies vs euen with that particular which we did desire though not for the present yet in due season though not after the same manner which we expected it yet by such a manner as may still iustifie the free working of the spirit and so thereby confirme vnto vs the faithfulnesse of our God who will perfect the worke which he hath begun in vs that he may haue the glory of all his mercies And so though we cannot mourne for our sinnes with such plentie of teares yet if by the worke of the Spirit this is discerned of vs and we are more humbled for the same though not expressed outwardly yet inwardly with groaning and bleedings of the heart doth not this euidence the free worke of the Spirit in suppressing our Repentance in that manner asâ— best pleaseth himselfe and yet in such a manner as happily though it crosse our particular desire of expressing our sorrow by teares which may sauour of the flesh and tend to the satisfaction thereof as being subiect to vaine-glorie hypocrisie c. yet it furthers our maine desire to approue the sinceritie of our hearts vnto God to be vile still in our owne eyes that God only may haue the glory to interesse thereby in the Power of God that thereby we may be lead along to perfection And therefore though we cannot forsake what particular sinnes wee are grieued for and heartily detest yet doth not this challenge the worke of the Spirit as if it were ineffectuall altogether but rather euidenceth the libertie of the Spirit who worketh in vs according to his good pleasure though not what we desire in particular yet what wee ought to desire principally namely the casting away of such maine euils as hang fast vpon vs and most hinder our growth in grace and the furnishing vs with the most necessarie graces which may further our perfection And therefore howsoeuer though we heartily desire and endeuour to be rid of some infirmities which doe daily encomber vs and seeme to abase vs daily in our owne eyes and yet cannot attaine the same yet is the worke of the Spirit hereby more free and glorious both increasing hereby our desires and hatred thereof and also accepting the same as sufficient for the present And withall vsing in it singular wisedome the Remaindure of such corruptions as soueraigne Antidots to purge out and preuent the encrease of more dangerous euils of Spirituall Pride Vaine-glory Securitie 2 Cor. 12.8 9. and such like and so by the purging out of these roots of bitternesse gratiously weakens the power of such infirmities as we carrie about vs and prouokes vs to a greater watchfulnesse ouer them and to a more earnest desire to put off this body of sinne that we may be wholly rid of them Rom. 7.24 that so God may be all in all And withall Recompencing gratiously the remainder of corruption in vs with such necessarie graces of sinceritie humilitie patience and the like that so hereby we may be better enabled to subdue them and so grow vp to perfect holinesse in the feare of God that God may haue the only glorie of all his goodnesse Thus doth our wise God bring light out of darkenesse raising out of the remaindure of Corruption more sight and hatred thereof more detâ—rall of our selues more repose in God more affiance and resting in Christ more patience to beare afflictionâ— more charitie and compassion to â—akers more alienation from the World more humilitie and abasing in our owne eies more hungring after perfection and more
hastening thereto Thus doth the spirit leade forward the manner of our growth to iustifie the freedome and so the wisedome and faithfulnesse thereof And this shall further appeare vnto vs by the second propertie of the Winde that though we heare the sound thereof yet we know not whence it comes nor whither it goeth which as it euidenceth still the free worke of the Spirit so it also discouereth gratiously the manner of our growth thereby As first In that we may heare the sound thereof though wee cannot discerne the substance of the same so is it with the Spirit we may take notice of it working both by it enabling of vs in well-doing and also by the effect thereof quieting our hearts therein by the testimonie of our conscience and scaling vp the approbation thereof by the fruit thereof assurance of our saluation and ioy in the spirit from the same yet least we should imagine the Spirit tied only to this effect or that wee deserue the same out of the worth of our well-doing and so incroach vpon the worthinesse of our head therefore we shall but heare not see fully for that remaines for another life some notice we shall haue of the truth of it working though we cannot fully discerne the Mysterie thereof And we shall but heare the sound thereof some such feeling thereof we shall haue as may assure vs that the grace of God is not in vaine though we may want of such euidences which may euince the perfection of Grace as are most fit for this state of growing our faith shall be mingled with some doubting our graces with some mixture of Corruption that as we may discerne the truth thereof so we may also discerne the imperfection of the same that so we may daily hasten to perfection by daily denying of our selues and labouring to be found in Christ not hauing our owne righteousnesse And therefore Howsoeuer we haue not the perfect sight and feeling of our growing in Grace neither enioy sensible comfort in the same at all times alike yet is this so farre from challenging the truth of Gods grace in vs as that rather it doth euidence vndoubtedly the power thereof seeing in regard of the combate betweene the flesh and the Spirit there must necessarily fall out such differences of the working of the Spirit and also of our apprehension therof Wheras if it were alwaies in one key and temper it is a plaine argument that there is no such combate and so no true conuersion Only here let it suffice vs that our God knowes what is best for vs and will worke as it pleaseth him that his grace may still be free And if euer we had any true feeling of the worke It is an euidence that we shall haue it againe or else that which shall be better for vs knowing that here we liue by Faith and not by sight 2. Cor. 5.7 and that the power of God must be perfected in our weakenesse 2. Cor. 12.8 Remembring now what is added in the third place as a liuely euidence of the working of the Spirit that we know not whence it came nor whether it goes Therein giuing vs to vnderstand that though we shall know so much of the working of the Spirit as shall be sufficient for the present yet is it still a free worker we may be to seeke if we will walke by sense of any worke that is past as if that all our former measure were but in hypocrisie and wee may be to seeke of what shall follow after if we tie God to any particular way subiect to our apprehension and do not see a farre off by faith resting vpon the promises of our God aboue our worthinesse yea aboue our capacitie thereof because we must still grow in knowledge and so grow in grace yea though we doe liue by faith both in discerning whereunto we are come and whither we may goe in generall yet seeing we know but in part 1. Cor. 13.9 and so at the best so farre can beleeue as that still we must desire the Lord to helpe our vnbeleefe Math. 8. therefore neither can wee discerne all the particular waies of God whereby he hath led vs hitherto neither shall we be able to follow God in all his waies whereby he wonderfully bringeth light out of darknesse and by his secret power sustains enables vs in our growth aboue all that we can thinke or desire that he may haue the only glorie of all his mercies Ephes 3.20.21 Thus doth this Metaphor of the winde euidence the manner of our growing in grace that euen aboue our apprehension yea contrarie to sense and ordinarie courses as the ship many times sailes by side and contrarie windes toward the Port and is faine sometimes to forgoe her Burthen yea her Anchor to that so she may escape the storme and ride safely to the hauen so are we led along in this worke of Grace To this end consider we further that our New birth and growth in grace is coÌ„pared to a combate expressing therein as the manner of it growth which is by a continuall bickering and contâ—ntion betweene the Spirit and the Flesh so thereby also giuing vs some direction how to discerne the manner thereof euen by a continuall fight and wrastling within vs whence arise these conclusions That as the spirit preuailes two waies either by strengthening vs to ouercome the present tentation or else by leauing vs to the particular tentation for the present thereby either to arme vs better against the same hereafter that so wee may after a foyle attaine a more glorious victorie or though it leaue vs to be foyled by the particular tentation yet it doth by that foyle preuent and ouercome that which might be more dangerous Therefore 1. that we then grow in grace when we make aduantage of our foiles to preuent after falling or are recompenced in our foiles with more humilitie and Repentance to be prepared to further trials 2. That whatsoeuer dutie we performe if there be not both a strugling before hand by the flesh to hinder the act thereof and a combate after by the spirit to purge the same of hypocrisie formalitie c. we haue little comfort either of the truth thereof or of our growth therein 3. That the discerning of the manner of our growth is rather by the issue and successe of the combate then by the present wrastling Because for the present through violence of tentation and heat of affections striuing there against our Faith being now exercised is so intentiue in the encounter that it hath enough to doe to keepe it owne therein and therefore no maruell if as it need not so it cannot discerne for the present sensible growth therein 4. Seeing our greatest valour in this life is rather to discerne more deeply our corruption and to be humbled for the same therefore we shall best discerne the manner of our growth rather by a more liuely sense and hatred of
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
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
our further enabling this is a gracious euidence of the Measure of our Growth 2 Seeing the Grace of God is free and so constant as to perfect the worke hee hath begun in vs and therefore wee shall certainely in due time attaine perfection therefore if in all our endeuours and proceeding wee still relye on Gods free grace both for the acceptance of our persons that wee may bee enabled to well doing as also for the vndertaking and prosecuting of the worke meerely held of his free grace specially in the issue thereof submit wholy thereto and comfort our selues in the acceptance of our persons aboue all worth of our well doing and in the truth of Gods promises beyond al present performance of the same liuing still by faith in Iesus Christ and seeing a farre off by faith into the glory which shal be reuealed shall endeauour still to cast away euery thing that presseth downe and shake off the speciall sinne that hangeth so fast on vs that so wee may runne with ioy the race that is set before vs. This is a sure euidence of our spirituall growth hereby wee shall approue and improue dayly the measure thereof Lastly seeing whatsoeuer wee are or shall be is of Gods free bountie and superaboundant grace therefore if in whatsoeuer we are or doe we ascribe all to the meere goodnesse of God doing all our workes for vs and crowning all our workes in vs enabling vs to doe aboue what wee can desire or thinke and accepting what wee doe aboue any abilitie or worth in and of our selues Hereby wee may truely euidence the measure of our spirituall growth the more wee can depend vpon the absolute goodnesse of God and so may gratiously improue and further our hastning on to perfection A fourth rule hereunto is That As there are diuers measures of glory so there are also diuers measures of grace sutable thereunto And yet each shall haue sufficient to make vp his particular measure and this according to the free grace of God who giueth to each as it pleaseth him And this according to his vnspeakeable Wisedome to reserue the glory of his mercie intirely vnto himselfe yet so as that 1 In the diuersitie of measure each shall haue sufficient to the end they are ordained 2 Each shall hereby be more seruiceable to each other for the present common good and future maine End euen the glorie of God 3 And so each shall hereby prouoke other more effectually in their seuerall measure to their maine End the glorie of God and their owne saluation Out of which Ground arise these most comfortable Conclusions 1 That seeing the wise Lord dispenseth seuerally according to his pleasure therefore wee must bee contented with what hee hath disposed and yet not neglect the meanes whereby wee may both confirme what wee haue and also encrease it in our seuerall occasions 2 That seeing in this Diuersitie yet each shall haue sufficient therefore wee may neyther enuie the greater measure of others nor bee deiected in our owne lesse but rather with thankfulnesse blesse our God that it is more then wee deserue and in all chearefulnesse and diligence improue the same finding this as an euidence of the truth of the Measure and our good husbandry therein that we so rest in the same as still to hasten forward to the Price that is set before vs and measure our selues and others as wee follow Christ and endeuour to be partakers of his fulnesse that God may bee be all in all in vs. And hereunto serues a fift Rule That the Spirit worketh freely as in the manner so especially in the measure thereof That is Whereas the worke of Grace is the onely worke of Gods Power and Goodnesse and that onely for his glory therefore seeing nothing in vs can further or hinder him therein it must needs follow that as by his Spirit hee begins the worke in vs freely when and how hee pleaseth so also doth hee most freely lead forward the same both by what meanes manner seemes best to his diuine wisedome yea then doth most expresse this admirable libertie when by reason of greater oppositions without and tentations within his glory may bee the more preserued or impeached And this fals out in the greater measure of our Groweth Because now we shall be subiect to more inward buffettings of spirituall Pride vaine glory Hypocrisie or the like to hinder our true iudgement thereof or the further thriuing therein And now we shal be more priuie to the deceitfullnesse of our hearts and power of corruption which without his speciall grace may distract and confound vs in the same Yea we shall want greater oppositions from without by slaunders persecutions and to discourage and deiect therein And therefore herein the liberty of the spirit doth appeare more wisely and gloriously either suspending some opperations thereof which might cause those spirituall ends or leauing vs to some outward euils to purge out those that are inward and yet sustaining vs wonderfully with secret euidences to controule the deceitfulnes of the heart and satisfie vs gratiously against the chalenges thereof and to comfort vs also in the greatest sence of inward corruption Yea mightily arming vs with inward power to ouercome all outward oppositions and recompensing the same gloriously with more inward vnspeakable and glorious ioy And yet in all these working most freely both concerning the time and measure and meanes as pleaseth him That he may haue the only glory of all his workes and flesh may bee confounded in all confidence therein Of which more Particularly in the Cases hereafter From whence arise these most comfortable Rules for the Triall of the measure of our Growth and proceeding therein As first that seeing the Spirit worketh freely euen from the Beginning to the end of the worke therefore we must discerne the Measure of our Growth by the Free working of the Spirit both affording what measure of ability it pleaseth him in weldoing as also giuing such successe thereto as may still euidence it absolute libertie and reserue the glorie intirely vnto God that so wee may neyther bee puffed vp with good successe to hinder further proceeding nor confounded in the contrary to challenge the truth of the worke 2 That in our greatest measure wee still depend vpon the libertie of the Spirit affording comfort therein and abilitie to improue the same aright and so still to goe forward and also wisely tempering our best endeuours with many interruptions and disappointments that so the flesh may be abased and all carnall glory confounded But of this before in the opening of that Resemblance A sixt Rule hereto is That the Power of God is seene in our weakenesse and his glorie perfited in our infirmities That is Seeing our estate in Grace is imperfect at the best by reason of inward Corruption still accompanying the same and also of outward Tentations hindering thereof and all this that God onely may haue the glorie of all his
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
also concernes others excepting faith which is onely proper and auaileable to our selues The iust must liue by his faith though the same be common to all the elect in respect of the meanes thereof and end of the same yet in regard of the Power and Vse thereof in the application of Christ each must liue by his peculiar faith Thus of the Generals The speciall Markes concerning our selues to trie our encrease in Grace haue partly beene opened before as included in the generals only we may adde those other that are before deliuered in the Chapter of the measure of this Growth All which or most of them may also serue for triall hereof in regard of others Thus concerning the Markes and euidences of Spirituall Growth It followeth in the next place that wee consider of the seuerall lets and hinderances of Spirituall thriuing together with such Remedies as are sutable thereunto THE CONTENTS of the 10. chapter Cases of Conscience concerning Spirituall Growth 1. How we can iustifie our growth in Grace notwithstanding wee daily fall into many euils 2. How this Growth in Grace may specially bee discerned and approued seeing it is a Mysterie and discernable onely by faith 3. How we may be sayd to grow constant in Grace and yet we doe and may leaue our first loue and are subiect to much hardnesse of heart and many spirituall defections which seeme to imply a going backeward rather then forward 4 How wee may be sayd to grow in Grace seeing as in the Naturall birth there is a decay of the outward instruments of good as of Light Memorie Vnderstanding Hearing so these also decaying in the regenerate which are instruments to entertaine the meanes of Spirituall Growth It may therefore seeme that there must needes bee a decay of such effects as doe ordinarily arise from those Meanes as of Zeale Conscience Courage which are quickned and inlarged by the Meanes 5 Whether it being apparant that the Saints oft-times by grieuing the Spirit doe cause a suspension of the operations thereof so farre as that the Saints are forced to question the verie truth thereof yet then we may be sayd to grow in Grace 6. whether the Saints necessarily must receiue comfort in these distresses or shall recouer their former feeling and comfort there CHAP. X. Cases of Conscience to bee resolued concerning growing in Grace 1 HOw can wee bee said to grow in grace when as yet we dayly go on in sinne and so shall do so long as we liue Answer First these grounds must be layd 1. In regard of God 1. His wisdome in bringing light out of darkenesse and shewing his power in our weakenesse And therefore Howsoeuer there may bee a continuall failing and humbling in sin yet seeing our God bringeth light out of darkenesse though wee may and doe sinne yet our God can and doth turn this to bee matter of our Spirituall Growth 2. And seeing the Lord sheweth his power in our weaknesse therefore doth he by his power not onely restraine the corruption of sinne committed but raiseth also thereout matter of our Growth 3 And seeing the Lord all-wise and sufficient perfects his glory by our infirmities as thereby 1. Stripping vs of all boasting in our owne righteousnesse And 2. Sending vs dayly to bee renued in Christ And 3. So hasting vs out of the dayly sense of our corruption to desire perfection And 4. Giuing vs experience by the sense of our failings to bee more watchfull against the same 5 More iustly to hate them And 6. More earnestly to desire to bee rid of them therfore howsoeuer there may bee infirmittes in vs yet shall these tend to the perfection of Gods glory and so to the enabling vs to bring forth more fruite 2 The promise of God auayles hereto Not only generall That all things shall worke together for the best to those that are called according to his purpose Rom. 8.28 And therefore our afflictions yea our sinnes shall turne to our good yea to the best But his speciall promise stands good here that he will loue vs to the end and therefore perfit his worke in vs Iohn 13.1 Phil. 1.6 3 Ground for the satisfying of the Conscience herein is the consideration of the state of our sanctification in this life which is not perfection without sinne at all but militant consisting of a dayly combate betweene the flesh and the spirit Which is not onely a striuing and working of the conscience only against sinne to which it is moued or which it hath committed which is in the wicked by reason of the remaindures of Natures light and that knowledge they haue receiued from the illightning Spirit affrighting the Conscience either when sinne is moued or committed to make them more inexcusable if they doe commit it or not repent yea happily to restraine the Act or custome thereof according to their carnall desire for worldly ends But this strife against sinne in the regenerate consisteth of these particulars 1. In the vnderstanding Which being truly informed by the true light of Gods sacred Truth doth thereby discerne sinne not in generall onely but in particular both what it is they haue for the present committed as also how heynous and great the offence is not so much what hurt it doth vnto them as how it hath offended the Maiestie of God how dishonoured his great Name how reproached our holy Profession how offended and scandalized the weake Brethren how opened the mouthes of the wicked to blaspheme the Name of God and hardened them in their sinne especially how grieuously they haue offended against the Blood of the Couenant how they haue grieued the Spirit of God and depriued themselues iustly of the sweet fellowship and fauour of their God how they haue hindered themselues thereby in such Duties of Prayer hearing the Word Meditation and such like how they haue disarmed themselues hereby and so lye open to many other Euils and Satans Tentations yea how they haue hardened their hearts hereby and so are exceedingly to seeke in the maine worke of Repentance yea hereby growne carelesse of their Watch and so haue beene ouertaken with many fearefull snares of carnall wisedome securitie presumption yea subiect to fall into prophanenesse vnder-valuing and lesse esteeming of the precious Pearle These and such like are the apprehensions of sauing knowledge when any sinne is committed Especially This is one singular worke of this heauenly light that the more we faile the more quick-sighted are we growne in discerning the power of corruption and deprauation of the Originall staine the more doe wee labour to search the depth of our corrupt harts the more skilfull doe wee grow to discerne Satans subtilties more acquainted doe wee proue with the wisedome and mercie of our God in ordering our corruption to his glory and our maine good and yet so become more wise to preuent future assaults Thus fareth it with the Saints in discerning the nature and heynousnesse of sinne But with the Hypocrite
it is otherwise Though he be illightened by the Word to discerne both it generall corruption and particular faylings yet doth it carnall reason either labour to preuaricate and peruert that light to the excusing and extenuating of sinne or else it measures sinne by it owne false light and such deceitfull Rules as carnall wisedome affordeth herein as Custome Example Letter of Gods Law Lawes of Men streame of the Time Worldly esteeme and Opinion thereof which calls Light darknesse and darknesse Light and so thereby peruerteth and by degrees extinguisheth the true Light or else subiects it basely to the blind light of Reason and Sensualitie Thus as the Hypocrite labours only to discerne and iudge of sinne either by false lights or by peruerting the true so doth hee fare in iudging thereof accordingly not so much weighing or at all considering how therein God is offended as onely how men are scandalized thereby not so much apprehending therein how God hath been iniured his Word violated as being sensible only what wrong redounds to himselfe thereby and that not so much to the Soule or for the time to come as only to the Body and present estate not laboring so much to know the heynousnesse of sinne in the Glasse of Gods righteous Law as how to extenuate and excuse the same by the deceitfull Light of carnall reason and vaine imagination labouring by all meanes rather to hide his sinne from the eye of men though it be apparant vnto God that so they may be more easily ensnared therewith or made partakers of the same by partaking in some measure thereof in applying deceitfull remedies to what they know 2. As for the affecting and breaking of their hearts with the sense thereof their maine studie is how to harden their hearts the more either by smothering sinne within in not acknowledging the same or else by plaistering it ouer with such vnfit and deceitfull plaisters which though they may giue some ease for the time or make shew of soundnesse yet they cause more inward rottennesse and rankling of the sore And therefore here through the peruersenesse of their iudgement concerning the benefit of Christ they are maruellous skilfull to deceiue and harden their harts by a false application of the blood of Christ as if it serued only either to hide their sinne that they need not take notice thereof or vse to qualifie it so that they may rest securely therein as if it were an euidence that they had right in Christ who came to saue sinners or that this were the best euidence of the power of Christ in them that they are more senselesse thereof or might more safely wallow therein as if they might be more bold in sinne because his merite is sufficient to expiate whatsoeuer they can commit as if the more they committed the more they might hope to haue benefit by Christ And therefore as they are not sensible of grieuing the Spirit though by it they may and shall eftsoones be challenged and affrighted with the horror of their sinne yet now do they grow more cunning to deceiue themselues herein as esteeming these Items of the Spirit either to be fits of melancholy or else some false alarums of Satan or their owne cowardly hearts not knowing their libertie or being too scrupulous in it not knowing their worth in Christ not daring to improue the same nay rather then faile they will not here stick to flye in the face of God when their sinne thus stares them in face as if God enuied their happinesse in crossing their lusts and sawcing them with such bitternesse or rather that he doth it but to trie their courage if for a little gnawne or fainting they will giue ouer the chase and betray their libertie vpon such false allarums And therefore now their maine studie is either to neglect such sharpe items as not concerning them or else to wipe them away by wading deepe in sinne that so they may put out the true light altogether and therby become past feeling that so they may goe on securely and make vp the measure of iniquitie as if therein consisted the maine of their happinesse Yea though the Lord herein vsually failes not to arrest them with many fearefull Sargeants within and crosses without yet all these proue yet further meanes to the hardning of their hearts and encrease of rebellion as enraging the heart more desperately against God as if hee did them great wrong and enflaming the heart more vehemently with the desire of sinne the more they are outwardly restrayned in the act thereof And so prouoking more greedily to the apprehending of such false rules and occasions whereby they may more securely attaine their desires and by limitting others to their scantling and drawing them into the same excesse with them may thereby more safely iustifie and maintaine whatsoeuer wickednesse Thus do the wicked differ from the godly in the iudgement and knowledge of sinne The like may be obserued in the second degree of Apprehension namely the conuiction of Conscience therewith For touching the godly they indeed howsoeuer they may for a time lie in some slumber after sinne is committed yet still their heart is awake in some notion thereof some present touch they shall haue by the daunting of their spirits that all is not well yea their rectified will now will not faile to snubbe them that they haue done what they should not doe yea somewhat now will appeare vnto them that loue hath left vndone to preuent such a snare whereinto they are fallen by omitting thereof Yea now they find that euen this slumber importeth some withdrawing of the spirit and presageth some fearefull effect to follow if it be not speedily preuented their heart will now misgiue them that all is not well it was much better before with them they found more life in Prayer more boldnesse in Gods presence their sleepes are broken and troublesome ending in sicker sits and their peace is interrupted and darkened with thicke clouds threatning some sharpe storme and therefore they are desirous to bee throughly awakened yea though it be to their greater confusion and present terror that so they may preuent the storme approaching This is once that in their greatest slumber now they grow more and more sensible of their former state and so conclude it was better with them then now and so grow also more sensible of their present estate and labour yet more to be conuicted and abased therein ready to entertaine all holy occasions which may effect the same Thus is it with the Saints in their greatest slumber in sinne But it is farre otherwise with the Hypocrite As vsually hee hath no remorse for his sinne because it is the chiefe ioy and delight of his soule so doth hee labour by all meanes to harden his heart therein condemning his former abstinence to bee but precisenesse or madnesse that lost him the experience of such sweetnesse and content and reiecting all meanes which may awake him
prepare them to Christ though others of another spirit eyther hardned in sinne or puffed vp with conceit of naturall and ciuill righteousnesse had need of more battering and abasing to make them yeeld to God And therefore the Law must haue his place in all though not in the same measure of working For as it falls out among diseased ones all that seeke to the Physician are not in a like measure distressed some onely haue some grudgings of sicknesse and yet for feare of further extremitie seeke helpe to preuent it others are fallen into some sits before they seeke helpe others are dangerously sicke before they vse the meanes So is it with Christians in their conuersion some haue onely some grudgings and yet in wisdome runne to Christ to preuent extremities others againe are forced to flye vnto him vpon sense of some pangs though not in extremitie Whereas some are put euen to the plunge of life with the extremities of despaire before they seeke vnto him So that all are not alike distressed and yet all seeke to the true meanes of comfort and so are relieued according to their seuerall necessities and occasions And thus of the third Case As for the other Cases of the insensible worke of the Spirit whereby it may seeme that wee grow not because wee discerne it not and such like these haue been sufficiently answered before Another maine Case there is concerning the supposition of falling into the sinne against the Holy Ghost which the Saints are often troubled withall This wee shall by Gods grace satisfie elsewhere in our next Endeuours concerning the cure of a wounded spirit There remaineth yet one speciall case to be resolued Namely That whereas some of the Saints haue walked so constantly with God as that they haue beene not onely freed from such grosse euils as others haue fallen into but also shined most gloriously in an holy and constant course of obedience to the great glory of God and good example of others seeing euery one should shine to glorifie God in most powerfull and constant obedience and the chiefe causes of the fayling of others in both these proceed from themselues by grieuing the spirit and so suspending some operations thereof What course therefore is to bee taken to preuent these fearefull falls and to keepe a constant gate of the Spirit to preserue vs from falling in a faire and constant practise of vniuersall obedience For resolution hereof know wee That as the maine courses of our broken and interrupted courses proceed from our selues so the only ground of our standing is from our gracious God who hath supplyed vs with such meanes for preseruation and constant obedience that if wee be not wanting to our selues wee may and shall certainely continue a most sweet and comfortable course of holinesse Consider wee therefore first that the way to keepe vs in a constant course of obedience and so of continuall feeling of the comforts of the spirit is First a constant attending vpon the meanes both publikely as 1. The powerfull Word preached 2. The receiuing of the Sacraments often with due preparation 3. Often exhorting and stirring vp each other to holy duties 4. Specially conscionable keeping of the Sabbath and so 5. Walking in our euill callings with all faithfulnesse and diligâ—nce and yet with contentment and retired affections weaning our soules from the loue of these earthly things by the experience of such distractions and want of satisfaction therein Thus for the Publike For Priuate Courses First for Resolution 1. Resolue wee in all things to cleaue fast vnto the Word to doe all things according to the spirituall sense and scope thereof not to attempt any thing besides or contrarie thereunto 2. Seeing the Word commandeth perfect holinesse and in Christ enableth thereunto and yet corruption remayning dayly hinders therein therefore secondly resolue wee that though wee are not nor cannot be perfect in this life yet wee must labour thereto in the vse of all meanes constantly not thinking that wee haue alreadie attained much lesse that wee may bee too holy but still labouring to goe on to perfection and dayly conuincing our imperfect righteousnesse that still wee may denye our selues in the acknowledgement of our imperfections and labour to bee accepted in the righteousnesse of Christ and dayly grow vp in him to perfâ—ction 3. Seeing by the power of Christ enabling vs we shall certainly attaine to the full and perfect measure therefore resolue wee still to follow men as they follow Christ not to sticke in the beginnings of Christ no not in any measure attained but still to follow hard after the marke for the price of our high calling in Iesus Christ Thus for Resolution Now for Endeuour and Practise let our care be dayly for constant endeuour in these things First in awaking with and to the Lord in thankefulnesse for nightly occasions and meditation thereof affecting the heart with the goodnesse of God and rowsing vp the same with renewing the Couenant 2. In seasonable renewing our Repâ—ntance for what hath passed formerly especially our bosome sinne which will now plead for continuance watching against the occasions thereof and arming our selues with Faith and resolution against the same 3. In a serious watching ouer our thoughts and first motions to euil to preuent delight therein so practise thereof 4. In feruent Prayer to God for acceptance of our persons and pardon of our sinnes and so for strength to walke before him in all constant obedience 5. In a sober attempting of our callings with feare and yet diligence and simplicitie as therein seruing God and not men 6. In a wise vse of our libertie both in diet and recreations carrying our selues therein with spirituall affections and ayming at spirituall ends 7. Entertaining in all occasions such sweete motions of the spirit which may draw vs apart to our God and humble vs in our estranging from him may put vs to the search of our estates and send vs dayly to approue our hearts vnto God and draw neerer vnto him in truth boldnes 8. Labouring still to cleere the euidences of our saluation by quickening our faith in the promises renue our experience of former comforts and stirring vp any present experiment that either in our selues or others hath happened for the present to confirme faith or humble for sinne or warne against future stormes 9. Wisely entertaining all occurrents which may put vs either vppon the admiration of Gods wonderfull power and wisedome in turning things about to his glory by confounding the policies of men and securing his Church by them or else may binde vs to more thankefulnesse and confidence in our God by our particular preseruations from many euils which others haue fallen into or supply of such secret comfort which the world cannot be partaker of 10. Not neglecting to store vp such particular sound assurances as are offered in Prayer hearing the Word Meditation Conference c. 11. And mourning seriously for the want of
enough to wrong his Bedfellow but in stead of making her amends her deare husband must be murthered that so all hope of giuing him satisfaction might be preuented and so her sinne hereby encreased and her conscience perplexed And marke I pray you the particulars in this sinne all as so many circumstances tending to aggrauate the same First the notable trecherie of Dauid herein arguing yet a greater measure of carnall wisedome and so aduisednesse in the pursuit thereof Behold though Vriahs death be plotted yet still must hee bee entertained with great kindnesse and sent away with fauour yea a Letter must bee sent as in his commendation to the Campe and yet including the sentence of his death And who must carry it but Vriah himselfe that so the former sinne may be further conceited and the trecherie proue more notorious in the eye of the generall Thus poore Vriah goes as a sheepe to the slaughter and carries the fire in his bosome to consume himselfe carries the knife along with him to cut his owne throate and yet must come nigh no other herein but great fauour from his Lord good successe in his message And now he comes to the campe he comes to receiue his doome and will you see how and when hee receiues it behold a heape of diuellish conspiracies Ioab must be the instrument thereof who should haue preuented it and rather rewarded him for his former good seruice and so he must be pertaker in the sinne and concealement thereof Yea Vriah must be then murthered when hee is in his calling fighting for his Lords life when when his Lord plots his death Oh vnspeakeable treachery yea hee must be murthered in hote blood when passion preuailing his soule might bee distracted or endangered and it must bee done too vnder a colour to trie his valour by setting him in the foremost rankes contrary to his place that so he might be more distracted by this alteration and put to some desperate exigent yea there must be a recoyle of his company hee must be left alone to grapple with the enemy that so the treacherie of his followers might more amate his soule and plunge him in despaire and so death suddenly surprizing him he might be swallowed vp thereof and which makes vp the measure not only Ioab the Captaine but euen the whole host must hereby drinke deepe of the cup of his iniquitie yea bee also endangered by the fall of so valiant a Captaine Oh see how costly a thing sin is how luxurious spreading how deceitful dangerous it begins in pleasure it goes on in subtiltie and great perplexitie it ends not but in blood and extreme crueltie For marke I pray you did not Vriahs blood crie for vengeance and did not the wrath light heauily vpon the Authours head Yea certainely holy Dauid payed dearely for his sinne The more hee hardned his heart by adding to the measure of his sinne the more need he had of sound and strong purgations to clense him hereof And had he not his fill of sorrow for this little dram of pleasure Yea certainly the wise Physitian lets him alone for a while to slumber herein that it may appeare to bee his onely arme that can raise vs out thereof Well may wee sinke our selues more deepely therein and sleepe in sinne though it bee vnto Death yea till wee stinke in the Graue But it must bee the power of God that can onely awaken vs it must bee onely his mercie to raise vs vp againe that so hee may haue the glory of his excellent goodnesse And how I pray doth the Lord recouer his seruant Is it not by plunging him deepely into this pit of sorrow Indeed hee beginnes with a sweete and gracious promise of pardon thereof but not before that Dauid had shamed himselfe in confessing thereof that so the sense of Gods mercie might preuent extremitie of despaire now the conscience was throughly awakened by his ordinance and so might also leade on to a kindly sorrow for sinne vpon hope of further application of that gratious pardon and preuenting of such iudgements which might further tend to the dishonour of God and yet this tender of pardon is not obtained before there bee an inward sense of sinne and open confession thereof that so the Lord seconding his ordinance by the seasonable effect thereof his seruant might be preuented of presumption and so led on gratiously to wait vpon God in his sound healing and recouerie And marke I pray how the Lord doth herein proceede with him though he hath a proclamation of pardon and some hope no doubt thereof yet how long is it before it be sealed vp vnto him what strange interruptions and spirituall distresses come betweene the proclamation and sealing thereof to his comfort First he that heard the proclamation of the pardon of his sinne yet hee heares it with such bitter preambles ingredients it is prepared vnto him with soure hearbs such heauy news as might make him see himself altogether vnworthy thereof and so waite vpon God for his sound recouery Secondly he shall be encountred with multitudes of sorrowes as hee had multiplyed his sinnes The sword shall not depart from his house who had smitten with the sword and hee that had abused the wife of his friend shall haue his own wiues abused by his neighbours and children ver 10 11. And so the Lord will meet with him also in his kinde meating vnto him such measure as hee had wayed to others that so he might acknowledge the righteousnesse of God and by seeing his sinne more cleerely in the glasse of his iudgements so seasonably proportioned vnto him in their seuerall times in measure in the branches thereof hereby hee might renew and perfect his repentance Thus roughly doth the wise Lord begin with his seruant and yet mercifully too denouncing but a temporal iudgement to such high handed and desperate sins that so his seruant might be in hope of eternall mercie howsoeuer he might feele some temporary chastisements And thus doth this Physicke worke with his seruant It brings him to an hearty confession of his sinne in thankefulnesse vnto God for not exacting the extremitie of his iustice and so if it may be for remitting or qualifying the temporall iudgement that it might not tend to the dishonour of God And yet because howsoeuer he had carried the matter secretly yet it could not but bee whispered and bruited to the dishonour of God Ioab was but an hollow friend and might blab it out the detayning of Bathsheba might proclaime the same giue ill example to the subiect cause religion to be traduced Therefore marke I pray you how the wise Physitian tempers his potion His sinne shall bee pardoned and yet chastised too that so Dauid may see that there is great difference betweene the proclamation of the pardon and applying thereof that so his heart may be better fitted by the humiliation of the flesh and spirit to prize and hunger thereafter