life but onely aimed at and laboured to Phil. 3.13 Whereas this doctrine of merite ouerthroweth it selfe in that they which pleade merite acknowledge also such a falling in those that are truly iustified as that they may bee so farre from going forward or perseuering to the end that they shall fall away without recouery 2 This also refuteth their opinion of finall Apostasie Whereas the state of a Christian is alwayes growing though not sensible to vs yet wrought secretly by the spirit thogh we know not sometime whence it came nor whither it goes Ioh. 3.8 3 This reproues such as flatter theÌ„selues in the state of Grace when yet they grow not but either 1 Haue onely some sodaine flashes and tasts of goodnesse to their further condemnation Heb. 6.4 2 Or haue onely slight meanings and purposes like the morning dew which vanisheth away either altogether without fruit or else if any fruite appeare it is but summer fruite lasting onely in time of prosperity but when affliction comes it withereth Luke 11.8 3 Or their fruite is not of any growth to perfectlon as measured by the false ballance of the Time Custom Example and such like carnall rules as if they could bee too holy might be more precise then wise 4 Or such as are alwayes at a stay in Religion contenting themselues with such and such a measure as may serue the present occasions of this life not being able to see a farre of within the vaile into the hope of glory 5 Or lastly such as remit of their former sinceritie and zeale out of wisedome and policy as if the times would not beare such strictnesse as if lesser would serue the turne then heretofore 6 And so such as fall away from that they seemed to haue ending in the flesh though they seeme to haue begunne in the spirit as Demas Galat. 3.2.3 4. This also reproueth such weake Christians answere not these courses 1. Either by sticking in the beginnings of Christ and not labouring still to grow in knowledge and all spiritual wisdome Heb. 6.1 2 Or not keeping a dayly and constant course of holinesse that they may still grow in grace 1. Thess 5.15.16 3 Or that haue left their first loue and so buy their decayes deerly with many a bitter pang of conscience make their life vncomfortable and proue a reproch to the Gospel and offence to their brethren Reuel 2.34 Or that because they cannot alwayes discerne the worke of the spirit in leading them forward do therefore feare that they haue either neuer soundly begunne or that they are fallen away without recouery Psa 77.11 12. Or that through Ignorance and want of spirituall wisedome esteeme the teÌ„pering of their zeale with patience discretion to be a decay and so condemn theÌ„selues others as decliners wheras this is a gratious proceeding in grace as arguing more wisedome more humilitie more abilitie to doe good to others more readinesse to worke out our owne saluation A second generall vse of this doctrine of growing is for instruction and that both to teach vs how to grow in grace and so to discerne this growth of which hereafter As also to make triall of our growth in grace by such infallible endeauours as may euince the same of which also in it speciall place The last vse of this doctrine is for comfort And that many wayes As first to refresh the weake Christian both in those soundings and decayes which he is subiect to as also in that want of feeling of the worke of grace how it is led forward of which also in the Conclusion THE CONTENTS of the second Chapter WHat spirituall Growth is Where 1 The description hereof 2 The explication of this description 3 The iustification thereof 4 The vse of the same CHAP. II. WHat spirituall growth is Namely First A fruit of the holy Ghost Secondly Giuen vnto vs freely by Christ our head Thirdly Whereby receiuing life and vertue from Christ into euery part and facultie of soule and bodie in some true measure by the assistance of the same spirit we improue this spirituall guift of sanctification according to the meanes afforded vnto vs in the encrease of euery part 1 The. 5.23 and so do make encrease of the whole vnto the edifying of the same in loue Ephes 4.16 till the whole come vp in the vnitie of the faith and of the knowledge of the Sonne of God vnto a perfect man Ephe. 4.13 vnto the measure of the stature of the fulnes of Christ Eph. 3.19 that we may be filled with al the fulnes of God so being made perfect intire wanting nothing comming behind in no guift 1. Cor. 1.7 Our harts may be established vnblameable before God euen our father at the comming of our Lord Iesus with all his Saints 1. Thess 3.13 being hereby made meete for that glorious inheritance with the Saints in light Col. 1.12 and so waiting for the coÌ„ming of our Lord Iesus 1. Cor. â—7 that he may change these vile bodies that they may be fashioned like vnto his glorious body according to the working whereby he is able to subdue all things vnto himselfe Phil. 3.21 That we may be for euer with the Lord. 1. The. 4.18 To raigne with him for euer in that kingdome which cannot be shaken Heb. 12.28 Which is immortal and vndefiled and fadeth not Mat. 25. prepared for vs before the beginning of the world and reserued for vs in the heauens to triumphy with and praise our God wholy and continually for euermore Thus I take our spirituall growth may be described And this description may bee thus explained Namely First I say it is a fruite of the holy Ghost Sect. 2. implying that Christ Iesus hauing merited saluation for vs as acquitting vs in Gods Iustice by the vertue of his sacrifice from the penaltie of the Law by satisfying the same for vs enabling vs through his power to such a measure of holinesse whereby we shall be made fit for eternall happinesse for the reuealing and bestowing of these benefits vpon vs giues vs his spirit to seale vp vnto vs the truth hereof and by working faith in vs enables vs thereby to apply the same vnto our selues for our encrease in grace and so leades vs forward by his speciall assistance in the worke of grace that wee may attaine to the full measure of the age of Christ 2. I adde that this grace of spirituall Growth is a free guift froÌ„ Iesus Christ who being giuen for vs by God our Father to be our redemption doth also giue himselfe to vs by his spirit both to apply that worke of our redemption to our selues in particular by faith and also by the power of faith in grafting vs in him we grow vp in him which is our head dayly receiuing new sappe and vertue from this roote to encrease in all power and vertue of holinesse till at length wee attaine to the full stature of the age of Christ
the failing of our best actions and so be cast off from any confidence in our selues lest spirituall pride and security ouer take vs and so we shall discerne still a necessity of proceeding 4 And so by this sense of our failings we shall be daily cast vpon the power of Christ by whom we shall obtaine acceptance of our persons Phil. 3.10 and so of our imperfect seruice and so enabled by his righteousnesse to goe on to perfection Phil. 3.13 5 Seeing our best actions are subiect to much mixture of our corruption and so sufficient to make them our persons to be reiected of God so to prouoke him to leaue vs to our owne councels either to hypocrisie as to rest in the outside or forme thereof and so to iustifie the same and boast therein and so to rob God of his glory and so to be giuen vp to prophanenesse and grosse euils as to punish our pride so to confound our hypocrisie prouoke to sincerity therefore here is speciall vse of this sincerity as to seuer the truth of well doing frō the corruption therof so to appeale vnto God in the truth of our hearts and iudging our selues for our corruption and failing that we may not be iudged of the Lord. 3 Seeing loue couereth a multitude of sinnes Therefore A third helpe to grow in Grace is That all our workes be done in loue Ephes 1.15 That is as out of loue vnto God aboue all which is true sinceritie so out of loue to each other 1. so respecting our priuate that we ayme also at the common good 2. bearing with one anothers infirmities though not to bolster them therein yet to preuent despaire and win them with meeknesse 3. yeelding many times with our priuate lest we should offend them in outward matters 1. Cor. 8.14.15 4. Esteeming others better then our selues Rom. 12.10 and honouring the weaker by seruing them in all tendernesse and brotherly care 5. straining our selues in our pouerty to releeue their necessity Heb. 6.10 2 Cor. 8.11 1. Cor. 13.6 6. and hoping stil the best of them in their greatest failings 7. and so raising them vp with the spirit of meeknesse 8. easily receiuing not ought against them 9. or if we know any thing interpreting it to the best 10. and couering their infirmities with compassion and mercy 11. Not enuying their greater measure and so discouraging of them by reproches And 12 Nor yet despising their lesse measure in comparison of ours 13 But reioycing in their proceeding and imitating them therein 14 And beleeuing what wee see not either by sense or faith what is or is likely 15 Yea suffering with them in their distresses either spirituall or outward Rom. 12.12.13 Ephes 18. by mourning for them mourning with aduising how to recouer helping them by all holy meanes therein as praier c. 16 Louing still their persons though we hate their sinnes 17 Yea when they do vs wrong forgiuing of them seeking to ouercome euill with good Rom. 12.16 by feeding them c. 18 Yet doing there most good where we are tyed by the lest bond Gal. 6.10 19 And all this for the good of their soules 1. Pet. 1.22 20 And that accordingly as wee haue receiued the guift withall chearefulnes a large heart 2. Cor. 9.11.12 And this is a speciall meanes to grow in grace 1 Because euery member as it receiueth life and growth from Christ so from him each is knit and so ioyned together as that it so receiueth life from him that it communicateth it ioyntly to each other as being one in him and one in another so that one member cannot thriue without another and the helping of one is the helping of another Euen as the soule of man so animateth euery part in it place and order as hereby each part is seruiceable to another so furthereth the encrease of the whole hereby so is it in the body of Christ which being animated by his spirit therby knit together fitly and compacted by that which euery ioynt supplyeth according to the effectuall working in the measure of euery part maketh encrease of the body to the edifying of it selfe in loue Ephes 4.16 Col. 2.19 So that no knitting together no holding of the head Col. 2.19 No growing vp seuerally because no growing together And the reason hereof is the wisedome of God in communicating his graces diuersly not to euery member all nor to any the measure of any at the first That so hereby there might be an encrease of loue in communicating this varietie of gifts and so by this communication of their diuers gifts to each other there might be a supply to each of what is wanting thereby as an encrease of the whole body so an encrease also of euery seuerall member thereof so that as without this mutuall supply each particular member cannot grow at all so neither shall any bee perfected without the other seeing there is a generall Resurrection to perfect the whole Hebrewes 11.36.37 4 Seeing wee are subiect to much distraction both in what we should do and how to doe it as also to much selfe loue in ouer prizing our estates beginning in grace therefore that we may grow herein It is necessary that we still propound vnto our selues the most perfect paterne euen looking vnto Iesus the author and finisher of our faith Heb. 12.2 That so hauing that patterne alwayes in our eye to preuent distraction and also to humble vs in the sense of any present measure that so still wee may deny our selues and labour to bee found in Christ not hauing our owne righteousnesse that so in him we may be enabled to further growth 5 And seeing at the beginning of our calling wee are for the most part carnall more flesh then spirit and so apt to abuse our holy liberty as an occasion to the flesh very prone to look into things present and to affect our wages here before we haue done our worke Therefore a good helpe to spirituall growth is not to pore on things present but to looke forward vnto things to come Heb. 11.26 euen to that great recompence of reward which is set before to follow hard after the marke for the price of our high calling in Christ that so now considering how short our scantling of holinesse is to that marke though happily these earthly things may bee short thereof we may wisely in the apprehension thereof cast away euery thing that presseth down euen all by-respects to these base things and so run with ioy the race that is set before vs leuelling all our actions at that soueraigne end and in that hope dayly labouring to be pure as God is pure that so we may be made meet for that glorious inheritance with the Saints in light 6 Seeing euery good and perfect guift proceedeth from the father of lights in whom there is no variablenesse nor shadow of change Iacob 1.12 Therefore howsoeuer wee haue
the manner of our spirituall growth As first that seeing the Lord loueth truth in the inward parts and accepteth the will for the deed therefore if still we purpose more then we haue done though we haue done our best as hereby wee chalenge the imperfection thereof and yet improue a truth thereof so thereby wee renew our strength in Christ in whom we may be enabled to grow on to perfection Secondly seeing the will is accepted for the deed though wee bee preuented of the act by tentation or want of oportunitie and meanes yet if still we desire and affect well-doing more earnestly and vse the meanes to actuate same hereby we shall discerne approue the manner of our growth And therefore that we so grow in grace as we thriue in the inward man specially in holy and heauenly affections and constant endeauours to all goodnesse A fifth rule to discerne the manner of our spirituall growth is a wise obseruation of the mortifying of the flesh and the manner thereof First because of contraries the same reason may be giuen and the same Spirit worketh both by the same Power of Christs Sacrifice effectuall as well for the one as for the other Consider wee therefore that the slesh is mortified not at once but by degrees so is it with the manner of our Growth wee are not perfect at the first but by degrees euen growing and encreasing all our life long Secondly the flesh is mortified in euery part and facultie of soule and body at the first in truth though not in perfection so is it in our spirituall growth wee grow in euery part soule body and spirit though not to perfection at the first yet in truth and sinceritie Thirdly the flesh is mortified continually without intermission because the vertue of Christ in vs is constantly operatiue though sometimes wee discerne not the same so doe wee continually grow in grace though wee doe not sensibly discerne it euen as in sleepe and such like particular bindings of bodily sense wee yet continually grow naturally though wee discerne not the same Fourthly as the flesh is subdued in the maine by the abasing of the flesh in particular faylings our particular slips prouing meanes to discerne and take vengeance more effectually vpon the body of sinne and originall corruption outward faylings prouing effectuall to purge out spirituall euils yea auaileable also further to recouer graces decayed and supply such as are yet wanting aboue all procuring a greater loathing of corruption and more earnest longing to put off this body of sinne such also is the manner of our spirituall growth 1. As that decay of sâ—bordinate and lesse necessarie graces proues a means to stablish and encrease those that are prime and simply necessarie as Faith Repentance and secondly Fayling in particular duties proues the meanes to further the more constant practise of the generall as dayly humiliation wahtcsulnesse sobrietie c. 3. Conscience of dayly infirmities daily casts vs out of our selues vpon the free mercy of God in Iesus Christ 4. Sense of particular slips daily prouoketh to labour and approoue sinceritie and truth of heart 5. Yea the more we are cast behind in any particular dutie the more wee hasten forward to the maine price of our high calling in Christ Iesus 6. Yea by how much we finde defects in all outward duties which are apparant vnto men the more wee shall endeauour the inward conformitie of our thoughts and spirituall affections to the will of our God 7. And looke how farre wee discerne failing in any dutie by so much the more shall wee discerne the obâ—iquitie of nature not yet perfectly mortified and so bee more abased in our selues and cast vpon the free grace of God that so Christ may dwell in our hearts by Faith and by the power of his grace wee may attaine to perfection Gal. 2.20 8. Looke how Corruption is mortified not by any absolute casting out thereof that it may not be at all in vs but by a suppressing of and keeping vnder the same that it may not raigne ouer vs Rom. 6. as that wee are more vnwillingly led captiue thereby or lesse patiently endure the tyrannie thereof that with more chearefulnesse and indignation we resist the same and with more facilitie and delight subdue the tentation that with more watchfulnesse and iealousie wee stand prest against future assaults and so grow more acquainted with the deceitfulnesse of sinne and thereby more experienced to vndoe the snares thereof So is it in our spirituall growth Though wee may not looke for such perfection of Grace in this life as to bee wholly spirituall fulfilled with all measure of euery Grace yet if wee labour not to bee destitute of any necessarie Grace that may be fit for the present occasion and so find more abilitie and delight in the practise thereof abounding therein with thankefulnesse and constancie finding lesse tediousnesse and interruption therein and still endeauouring the encrease and freedome thereof and to this end watching ouer such lets especially pride and hypocrisie which may infatuate the same and aiming mainly at truth and sinceritie therein aboue all labouring the acceptance of our well-doing by faith in the Sonne of God and so still denying our best righteousnesse that we may bee found in him Thus may wee discerne our spirituall growth thus may wee iustifie and approue the same 9. As the subduing of corruption is rather in endeauour what we would doe then what we can doe in this life and this endeauour is specially approoued in cleauing constantly to the meanes enabling vs herein and also in renuing our combate more eagerly after greater foyles So is it in our spirituall growth it is rather what wee desire then what we can doe for the present that must comfort vs herein And our desire of these must bee continually quickned by the conscionable vse of the meanes and more enflamed encreased by sense of failing and opposition therein These are comfortable euidences of this spirituall growth thus may we approue the true manner thereof THE CONTENTS OF THE SIXT CHAPTER Of the Measure of Spirituall Growth where First of the Measure wee must propound 1. By the Law 2. By the perfect Patterne 3. By the end of Holinesse Secondly the Triall of this Measure 1. By particular Gifts and improuement of them 2. By speciall Experiments 3. By seuerall Callings 4. Varietie of Seasons 5. Increase of Meanes More particular Examination thereof by the Commandements in Generall Particular Of the Law Of the Gospell as Faith Repentance CHAP. 6. Of the Measure of our Spirituall Growth and the Triall thereof ACcordingly as is the Manner so is also the Measure of our Growth A very Mysterie not discernable by Sense alwayes no not by Faith so onely comprehended as that still we shall be to seeke in the Measure thereof The best Grounds therefore of the Measure of our growth is according to the patterne and rule by which we must grow
with such bitter distresses These as they may be partly gathered by that which before hath beene obserued concerning the seuerall ends and purposes of God therein as being so many speciall causes thereof so more particularly to discouer the wisedome of God herein if wee consider the condition of our Regeneration which is subiect to falling in regard of it mixture with the flesh as also fitted to encrease and perfection in respect of the predominancie and dayly preuayling of the spirit These will affoord vs both some light to discouer the causes of these faylings as also minister some grounds of comfort for our sustaining therein and recouerie out of the same That wee are subiect to fayling in respect of the mixture of corruption so it is the wisedome of God to ordaine and dispose of these faylings for the further abasing and confounding of the flesh And as it necessarily falls out that beeing left vnto our selues wee must needes bee relapsed into manifold euills so it is the wisedome of our God sometimes in part to leaue vs to our selues for the aduancement of his free grace both in manifesting hereby that hee is not bound vnto vs so in making good herein his faithfulnesse towards vs in sustaining vs by his power where hee seemes to haue vtterly forsaken vs and contrarie to our expectation relieuing vs by his mercie though not according to our apprehension and desire in the particular yet answerable to his most gracious wisedome in reseruing the glorie thereof entirely to himselfe and also answerable to our maine desire to fit vs for him and prouoke vs to hunger after him And therefore though wee may not challenge our God for leauing vs to our selues seeing it is our corruption that immediately and directly causeth our fall so much lesse haue wee any iust occasion to condemne his mercy in leauing vs to our selues seeing hee doth so onely leaue vs as that still hee vpholds vs by his power and will no further leaue vs but that still hee keepes vs within the bounds of his grace and so by the power thereof will recouer vs againe and turne our faylings to our greater encrease yea euen in the very fayling so worketh in vs by his Spirit as to effect an encrease of grace euen in and by the very act of sinne For though hee neuer forsake vs till wee forsake him and so hee is iust in leauing vs yet is his mercie wonderfull in so leauing vs for a while that wee may forsake our selues and so labour yet more and more to bee found in Christ that wee may grow vp in him to perfection For the further cleering and manifestation hereof know we that our God both commandeth vs to be holy as he is holy to be perfect as our heauenly Father is perfect and so also changeth and renueth vs in the spirit of our mindes and wills by the spirit of his Son which hee giueth vs in our first conuersion that whereas before we were darkenesse now we are become light in the Lord that wee may walke before him as children of the light in all holy and constant obedience not liuing any longer vnto our selues in the seruice of our lusts but liuing onely vnto our God that hath bought vs with so deare a price that wee might glorifie him in body and soule and spirit for they are his in all manner of conuersation continuing and abounding therein by the power of his spirit that worketh mightily in vs euen to the perfecting of the worke of his glorious grace in vs that wee may be made perfect and entire wanting nothing euen to the comming of our Lord and Sauiour Iesus Christ. Thus hath the Lord renued vs to the image of his Sonne ingrafting vs by faith in him to be accepted throgh his righteousnesse and enabling vs by faith to liue and grow vp in him euen to a perfect stature to the full measure of the age of the Sonne of God And thus did Enoch Iob Zacharie and Eliza both and so haue many other euen to this day walked with God in a constant course of holinesse though not without infirmities yet free from grosse and scandalous sinnes vnrebukeable heereof in respect of men howsoeuer not without corruption and manifold imperfections in the pure and righteous eye of God before whom though they knew nothing by themselues yet they were not iustified by their owne righteousnesse that they might bee freely iustified by the righteousnesse of Christ and so dayly grow vp in him to perfect further holinesse If wee would know the reason herof the Apostle answers vs That the power of God may be seene in our weakenesse and his glory perfected in our infirmities If wee yet demand why all the Saints haue not walked alike in the same constant course of vnblameable holinesse but that some aboue other haue falne into foule and grosse offences as Noah Dauid Peter and the like There may be these reasons giuen hereof First in regard of God And that 1. His free working in vs by his spirit who worketh not in all alike lest he should seeme to be bound to vs or to one manner of working in vs lest wee might imagine that the righteousnesse in vs and not imputed to vs gaue vs acceptance with our God but worketh diuersly according to the councell of his will for the manifestation of his power and free mercie not in conuerting all at one time nor in the same manner nor leading forward all in the same particular current but conuerting some at one time others at another and that diuersly according to their seuerall conditions before their conuersion and speciall vses in the Church of God afterward yet both by the same meanes the power of his spirit in his ordinances and also to the same maine end euen the saluation of their soules such is the conuersion of the Saints different and so is also their leading on to perfection both in regard of the different dispensation of the diuine power as also in regard of such different tentations whereto they are subiect as their vses are diuers in the Church of God and yet all to the same end euen the glorie of God and their saluation For as there is a different vse of men in the Church some to more publicke and waighty occasions others to priuate and inferiour ends so also in regard hereof as they are furnished with great gifts so are they subiect to greater tentations both from themselues in wardly of Hypocrisie Pride vaine Glory Securitie c. as also from without as from the World Ambition Worldlinesse Couetousnesse c. and from Satan especially now more enuying such as most labour the ouerthrow of his kingdome and seeking by all meanes to hinder the worke of God by them whence it commeth to passe that as greater gifts are subiect to more spirituall euils of Pride Hypocrisie Securitie c. so it pleaseth the wise Lord for the preuenting or purging out hereof to leaue his
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
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
The former of these that wee are in Christ is grounded vpon a double Mysterie as the spirit layes it downe Namely 1. That Christ which knew no sinne was made sinne by God his Father for our sake 2. That we might be made the righteousnesse of God in him 2. Cor. 5.21 And so is also the later Mystery so saith the Spirit If Christ bee in you there is the Mysterie The grounds hereof are these that follow The body is dead because of sinne there is one Mysteri◠and the spirit is life because of righteousnesse there is the other And each of these grounds do afford vs gratious light to discerne both these Mysteries seuerally as also how they make vp that main Mystery of our attonement and vnion with God in Christ For concerning the former ground as it specially discouers the workes of iustification by Christ so it also vnfoldeth two wonderfull mysteries whereby our iustification is effected namely one That Christ which knew no sinne was made of God sinne for vs shewing therin 1. The meanes and manner whereby he did iustifie vs namely by offering vp himself in our stead as a surety to pay what we ought and a sufficient expiation by his blood to the payment thereof 2. The necessarie effect of this royall payment in vs namely that we might bee made the righteousnes of God in him that is that being engrafted in him by faith and thereby applying to our selues what he did for vs we might be esteemed righteous of God and before him And so do we become to be in Christ by faith being ingrafted in and so made one with him And so being ingrafted into him by the power of his spirit wee are changed from our barren old stocke into his Image and fatnesse enabled to bring foorth wholesome fruite by his spirit which dwelleth in vs and he by his spirit euen to die vnto sinne as hee hath dyed for our sinne and to liue vnto righteousnes And this is the other ground of the other mysterie namely that Christ is in vs expressing the worke of our sanctification necessarily following on the former in order thogh one in time with it and by the same means euidencing our being in Christ by his being in vs and making vp the perfect knot of this vnspeakeable vnion he in vs and we in him and both one Behold the mysterie of the riches of the glory of this mystery euen of Christ in vs and wee in Christ Two mysteries yet both aiming at one euen our reconciliation to God and both ending in one our vnion with God and conformitie to him yet one of them in order being before the other as affecting it our being ingrafted into Christ being the cause of his transforming into vs and yet both together in time As wee cannot receiue Christ by Faith but by our ingrafting in him and so become his and so no sooner are wee ingrafted in him but presently he dwels in vs by his spirit and so receiueth vs thereby to conformitie to him that so we may haue fit communion with our head as being wholly gouerned by him Hereby we may try our knowledge in the mysterie of Christ whether wee haue true fellowship with him or no. And that First by our ingrafting in him And that 1. By the ingrauen word taking vs from the wild Oliue and ingraffing vs vpon the true Oliue Secondly by faith ingraffing vs in him and quieting vs therein And This Faith is discerned First by this that it is a mysterie working secretly and by degrees sometimes inuisibly sometimes by contraries captiuating sense and reason and confounding the wisedome of the flesh giuing a being to that which is not and annibilating that which is 2. This mysterie of faith apprehends Christ only wholly euē to resurrectiō 3. It giues boldnes in Gods presence 4. Ouercomes all oppositions 5. It neglects not the least means of help 6. It preuailes beyond and contrary to meanes 7. It rests in the likeliest or greatest meanes 8. It prepares to troubles And 9. Is more then conqueror ouer thē 10. It is not curious concerning it owne weaknesse or Gods wisdome 11. It makes not haste but waits vpon God in performing of his word 12. It purifieth the heart Act. 15 9. 13. Holds on it course though with some interruptions 14. And so cōmits it selfe in weldoing into the hands of God Thus for faith Whereby we are ingrafted into Christ 2. For sanctification whereby Christ dwels in vs. This is discerned 1. By the grounds that what we do be of faith 1. Cor. 14. 2. By the manner of it breeding in vs by degrees As 1. In affection then in action 2. In weaknesse then in strength Yet all parts truely at first seasoned therewith Though each part do it seuerall dutie in it fit times therein 1. In subduing corruption and that which is neerest to the roote as euill thoughts c. then in actuating obedience and this 1. As agrees best with the patterne 2. Chiefly in heart and desire 3. Closely to approue vnto God 4. Wisely in it fittest seasons 5. Sincerely as in Gods presence 6. Humbly in disclaiming merite 7. Charitably to the good of others 8. Cheerfully as from the heart 3. Our sanctification is tried by the measure thereof As first that is generall 1. Expressing in all faculties of soule and body 2. Extended to all Gods commandements 3. Intended in all things from the intire purpose of the heart 4. Extended to all times euen to our liues end 5. And to all persons as well enemies as friends Gal. 6.10 6. And in all occasions as well aduersitie as prosperitie 4. Our sanctification is freed by the ends thereof 1 Not present onely but future good 2 Not for the body but the soule 3 Not for our sakes but for Gods sake 1. Cor. 10.31 4. Not to merite thereby but to doe our dutie in thankefulnesse to God Psal 116.12 13. 5. Not for our selues alone but for the good of our brethren 6. Not to win heauen but to prepare thereto 2. Pet. 1.13 14. 7. And so hereby to make sure hereof 2. Pet. 1.10 8. Remembring that as wee liue by faith in Christ not in our selues so Christ liues in vs by his holinesse that so we not liue vnto our selues but vnto his glory that hath bought vs with so pretious a ransome Thus of sanctification and the euidence thereof whereby wee may auouch our spirituall growth And thus of the fourth thing wee must know to approue our encrease in grace namely the mysterie of Christ The last thing we must know to euidence our Growing in Grace is the measure of sanctification wee haue attained of which before Thus of the first Generall namely knowledge and seueral obiects thereof The next generall conducing hereunto is faith of which euen now The third generall is the obedience of faith of which also before And these are generall euidences in regard of our selues to euidence our spirituall growth The same
furnished with meanes dayly to thriue in grace and by our care on this day may be the better enabled to serue him sincerely and constantly in all other occasions 17 And though the Lord hath specially separated this day for his more publicke and entire worship yet he hath redeemed vs that we might serue him in holinesse and righteousnesse all the dayes of our life Luk. 2.49 Therefore that we may grow in grace make we conscience of constant holinesse dayly by dayly examining our hearts renuing our repentance encreasing our knowledge our faith by meditation in the word prayer relying on Gods blessings in our ciuill callings and watching therein against couetousnesse discontent worldly wisedome earthly mindednesse deceit and such like least our neglecting or slubbering of dayly duties greeue the spirit procure a remisnesse and formalitie therein and so in sted of hauing more that which we haue may be taken from vs at least for the present vse and comfort thereof 18 Seeing securitie is a maine hinderance to our Spirituall growth and it is the mercie of our God to exercise vs daily with some afflictions in diuers kinds to preuent the same therefore that we may daily grow in grace let vs prepare our soules daily to afflictions submitting to whatsoeuer our gratious Father shall lay vpon vs making them glasses to see our daily failing and purgations to emptie vs of them vsing them as spurres to prouoke vs daily to perfection by weaning from the loue of the world and giuing daily experience of the power of Christ in vs. 19 Whereas it much furthers our growth in grace to haue a good conscience in whatsoeuer we doe therefore labour we to maintaine tendernesse of conscience in all things as well to conuince vs of secret euils and so to preuent grosse offences as also to humble vs in wel-doing and cast vs vpon Christ as to prepare vs more conscionably to all holy duties to cary vs more vprightly and constantly through out the same and still to prouoke vs out of the sense of our daily failings to renue our strength in Christ so in him to grow vp to perfection 20 To this end also haue we alwaies the feare of God before our eies to preuent hypocrisie and securitie and 2 Cor. 7.1 21 Nourish we daily an holy feare and iealousie ouer our selues yea Pro. 28.13 when we doe our best and feele greatest comforts least Spirituall pride beget securitie and confidence in the flesh and so produce luke-warmnesse and falling into grosse euills Reuelations 3.17 22 Aboue all take we heede of contenting our selues with any measure of holinesse already attained but that we may grow in grace grow we in humilitie and daily deniall of our selues forgetting what is behinde that we may hasten to that which is before euen for the price of our high calling in Christ Iesus Phil. 3.13 23. And seeing our liues are vncertaine and our master may come in an houre we know not of therefore that we may grow in grace prepare we dayly for our death and so for indgement adding dayly to our Christian stature and abounding in the worke of the Lord that so we may be found in peace at our masters comming 1. Cor. 15.58 24 Resigne our selues dayly into the hands of our gracious father committing our selues in well doing continually vnto his faithful keeping that so he may quiet our hearts in what we haue receiued by enabling vs to a conscionable vse thereof and so furnish vs with whatsoeuer may yet further our perfection vnto the day of Christ 25 Seeing our want of spirituall wisdome is a maine hinderance to our growth in grace as casting vs oft-times into many vnnecessary troubles and so to much distraction and horror thereby and casting vs vpon many doubtfull and intricate occasions both of matters of knowledge concerning things vaine and curious as also vpon many a rash and vndiscreete practice to wound the conscience and hinder our peace and so our proceeding in grace therefore labour we to attaine the Spirituall wisedome First by cleauing fast to the Word And secondly experience of Gods former dealings Thirdly by comparing Spirituall things with Spirituall things Fourthly and looking as well to the end as the beginning thereof that so wee may still make choice of the most familiar and excellent decline doubtfull and vnnecessary occasions submit our spirits to the spirits of the wisest and so maintaine loue which is the bond of perfection Col. 3.15 26 Lastly seeing though fulnesse of ioy be expected in another life yet heere also the Saints may enioy some comfortable measure thereof Psal 4.4 5. in all occasions and the more they partake thereof the more they are encouraged in holy duties and enabled to go forward therein Therefore labour we to maintaine this Spirituall ioy First by entertaining the motions of the Spirit And secondly the occasions of wel-doing Thirdly by walking constantly with our God And fourthly comforting others Fiftly by daily repentance for sinne And sixtly renouncing our best righteousnesse Seuenthly daily cleering the euidences of our election That so we may daily grow in grace and follow after perfection And thus of the causes and helpes to grow in grace It remaineth yet to consider the manner of our growth in grace CHAP. 4. Of the manner of our Spirituall growth with diuers comfortable obseruations therein and vses thereof HItherto of the Necessitie Nature and Causes of this Spirituall growth It now followeth that we discouer the Manner thereof as beeing a part of the reuealing of this great mysterie and very necessary for the triall of the truth thereof and also to resist such tentations as doe oppose the same or hinder the increase thereof To this end it shall be necessarie to enter into the Sanctuarie of the Lord and thereinto obserue such Mysteries wherein this wonderfull Mysterie is wisely infolded to stumble carnall wisedome and yet gratiously vnfolded to satisfie the humble spirit The first Mysterie wherein this sacred Truth is infolded is the New Creature 2. Cor. 5.17 The Spirit vouchsafing to resemble our Spirituall renuing in the second Adam by our Naturall beginning in the Old 1. Both because there is very great and neere similitude betweene them and also 2. That this of Nature being familiar to each capacitie the other of grace may be better discerned thereby and yet 3. Might stumble heere in carnall wisedome either in stretching the similitude to square euery way to the establishing of Natures abilitie and helpe to grace or to confound carnall wisedome in the discerning thereof if it looke with no other spectacles then those of Nature Labour we then in the feare of God to search the secrets of this Mysterie by the power of the Spirit that so we may hereby discerne the Manner of this Spirituall growth To this end consider we first that as the New birth in regard of the better part is immediatly created a New of God and infused into the body
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