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
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
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
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
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
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
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
is the estate of a Christian as not liuing in and of himselfe but in and through the Sonne of God by faith so comfortable is our Christian life by faith as hauing such daily experience hereby of the wonderfull wisedome and power and goodnesse of God and so thereby hauing gracious fellowship and meruellous familiaritie with our glorious God so sweete is our experience hereby Rom. 8.29 in finding all things to worke together for the best euen because through Faith we can measure them by the issues thereof so comely and conuenient is this life of faith in that hereby we preserue intirely the Prerogatiue vnto God that he may haue the only glory of the worke and yet by faith are graciously quickned and enabled to follow hard after the marke Phil. 3.13 and lay hold of eternall life As hauing by faith receiued already the earnest of our Inheritance and so prouoked by faith to persue the same with more eagernesse yea enabled by faith to the daily purifying of the conscience from euill workes that so we may draw neere by faith with boldnesse vnto the Throne of Grace and thereby by claime the performance of Gods Promise that he that hath begun the worke Phil. 3.6 would perfect the same yea by faith we daily proceede from faith to faith from one degree thereof to another till at length we attaine the end of our faith 1. Pet. 1.5 which is the saluation of our soules Thus is the life of a Christian the life of Faith euen from the beginning to the very end thereof And this should teach vs First To labour more and more the knowledge of this great Mysterie of Christ that so our faith hereby may be confirmed and encreased And so according to our enlarged Knowledge of this great Mysterie to enflame our hearts with more holy admiration at this wonderfull secret that thereby our hearts may be more rauished with the loue of Christ and our loue may be expressed in more glorious reioycings and thanksgiuings for this vnspeakeable gift 2. This may lessen vs to endeuour more and more an holy conformity vnto Christ in all Actiue and Passiue obedience as both euidencing hereby the power of faith and so enabling hereby still to grow from faith to faith to more assurance of faith by the euidence of this glorious image To more victorie of faith in ouercomming all oppositions to more cleerenesse of faith in seeing a farre off into the things to come and so hastning by Faith for the enioying of them And thus of Instruction A second vse is of Reproofe For 1. Doth not this challenge their presumption this take vpon them to iudge not only of their owne but of the growth and proceeding of others by such carnall rules as sense affordeth as by outward profession flashes of zeale vaine boasting of themselues 2. Doth it not conuince their arrogancie that boast of perfection in this life seeing our best measure heere is but thriuing in grace and herein also we are not only subiect to many flawes and interruptions but at the best can apprehend no further thereof then that still wee are to seeke and so happy that wee may still seeke that so wee may still finde that wee cannot further comprehend but that still wee must bee comprehended either that which wee doe must be accepted aboue the worth thereof or else we are like to lose our labour for the present and let goe our hold for the time to come 3. Doth not this condemne their folly that measure their estate by one constant gate and tenour thereof as if either it were a set station not to be moued or else such a motion as had not it stoppes and interruptions they neuer doubted they were neuer of other beleefe they are holy enough and seeing either they must grow and goe on or else they were neuer in the right way and it is their euidence that they are in the right that their pace is broken and different at the best 4. And are not they iustly then to be reproued that being in the right doe yet notwithstanding question their estate because they finde some faintnesse in the iourney meete with some rubs catch some fals yea sometimes misse their way Is not this the case of the best proficients are not the best wrastlers and souldiers subiect to these aduentures Is not this an euidence of the combate betweene the Flesh and the Spirit must not the power of God be seene in weakenesse and his glory perfected through infirmities 5. Doth not this conuince their securitie that say in their hearts they shall see no euill nor meete with disasters that imagine they can hold the Winde in their fist and tie the spirit to one manner and measure of working as if they could not fall or smart for their folly Doth not the spirit blow where and how it listeth Is not our portion heere in teares in much weakenesse and manifold contradictions Must not the light of the righteous shine more and more vnto the perfect day Is it not subiect to many changes and vicissitudes that so it may fit vs to that vnchangeable glorie and perfection Thirdly 3. Vse of Comfort Herein also may be gathered many sweet and vnspeakeable comforts in whatsoeuer distractions and pressures the Saints of God may be subiect vnto As that seeing our growth in grace is in such a manner and such a mysterie Therefore as euen there is a naturall growth in sleepe so the Spirituall man may grow in grace though he discerne it not Nay as vsually in sicknesse there is a greater measure of growth then at other times so euen in those distempers and strange distresses which may seeme to threaten dissolution and vtter wracke yet such is the singular wisedome and mercie of God that euen by these contraries he encreaseth the spirituall thirst purging thereby the soule of such pestering humours as hinder Spirituall concoction and digestion and so quickning the appetite and stomack to spirituall nourishment and so cleering thinning the vitall bloud for better distribution into each parts whereby the flesh is not only renued as a yong childe but also enlarged and extended to further growth Speciall cōfort herein More particularly hence ensue many speciall Cordials in some such maine and desperate extremities which doe most appall and deiect afflicted spirits As 1. In Spirituall desertions of sin First In the case of Spirituall desertion and that Either when the Lord leaues vs to be ouertaken with some grosse or fretting sinne Which howsoeuer it may seeme to challenge vs of quenching the spirit that so all may seeme to be lost yet since this may fall out rather through our owne negligence rather then wilfulnes and rather by the violence of tentation then our owne purpose and delight therein howsoeuer wee may grieue the spirit by our carelessenesse and scandall following thereupon and so depriue our selues of the comfort thereof which now is not
seasonable least it may harden in sinne yet shall wee finde such a worke of the Spirit as may conuince for sinne and prouoke iust reuenge for the same which shall now yeeld seasonable ioy for the mastering of such an enemie and so enable to walke more warily against future encounters and more tenderly and wisely also in iudging and recouering others so gracious is the Lord to bring light out of darkenesse that though by our carelessenesse we haue grieued the spirit and so are bereft of that assistance as might keepe vs from some such grieuous sinne which may awaken out of securitie yet the sense of this sinne procuring heartie sorrow and iudging thereof shall thereby proue the meanes to subdue the same And this mastery of corruption though it be bitter to the flesh and so may be cause of further sorrow yet withall it shall proue most comfortable to the spirit as hauing quieted the conscience graciously hereby and so recouered boldnesse in the presence of God that so in his fauour we may recouer that vnspeakeable ioy which shall neuer be taken from vs. The like may be applyed in that other fearefull case of relapse into the same sinnes againe 2. Comfort in Relapse into the same sinnes Which seeing it hath beene the lot of the deerest seruants of God that Moyses shall faile againe in infidelitie and Abraham lye againe concerning his wife therefore as notwithstanding these sinnes they recouered the fauour of God so may we also hope for the like mercie though we fall againe into the same infirmities For who shall restraine the spirit to blow as often as it listeth seeing the ground of it breath is in it selfe and not from vs seeing it Power is illimited and it breath most free and absolute seeing it wisedome is infinite to turne daily failings to the best and his faithfulnesse euerlasting to perfect his owne worke shall not this prouoke vs to loue the more Luke 7. by how much more is forgiuen vs shall it not more tend to the glorie of Gods mercie the more he forgiues shall we not hereby proue more comfortable examples to raise vp great sinners shall we not haue better experience to accomplish the same A second desertion followes vpon the former namely 3. Comfort in desertions of corrections that by reason of such grieuous sinnes the Lord withdrawes himselfe from vs as a chasticement thereof and so we are ouertaken not only with outward afflictions that may bring vs to the knowledge of sin but also with inward anguish and horror of spirit to scourge vs soundly for the same Which though it proues an occasion to challenge our estate as being forsaken of God and so many times plungeth into the very iawes of despaire yet why may not this proue soueraign and profitable vnto vs as well as Physicke compounded euen of poison recouers desperate diseases Is not the wisedome of God more admirable herein to cure contraries by contraries Is not the power of God more glorious in sustaining in these extremities Is not his mercie more glorious in releeuing vs by an inuisible hand and intermingling such sparkes of hope with these flames of despaire as that though our selues cannot discerne the same yet others that stand on the shore and haue passed through such hellish stormes may both sensiblie discouer the same and apply it to our sustaining and recouery in due time And doth not the spirit herein worke wonderfully for the triall of our faith Iob 13.15 that though the Lord kill vs yet we shall trust in him Is not our loue vnto God wonderfully confirmed that now will follow him though he seeme to forsake vs that now fasten vpon him when he seemes to shake vs off Is not our sinceritie graciously approued that though we finde no comfort in his seruice nothing but thunder and lightning from his ordinance yet we shall rest on his owne ordinances though they encrease our maladies we dare not but obey God nay we must vse these meanes euen because he hath commanded them Surely as of all afflictions this is most grieuous so aboue all other the issues hereof are most glorious and comfortable and the longer we are in cure the soundlier shall we be healed and being healed shall be more thorowly comforted The like may be said concerning all such other desertions and afflictions of the minde 1. As decay in grace 2. Deadnesse in holy duties 3. Not answering our best endeuours for the present and such like as shall be made manifest in my Treatise of The Cure of a wounded Spirit which shall shortly follow for the publike good And thus of the Manner of Spirituall growth together with some such vses as arise thereout both for reproofe instruction and comfort THE CONTENTS OF THE FIFTH CHAPTER 1. Concerning our life by faith and not by sense 2. To compare Spirituall things with Spirituall 3. That we must bring forth fruit in due season according to our callings 4. That God accepteth the will for the deede 5. That by the manner of the mortification of the flesh the manner also of Spirituall Growth may be discerned CHAP. 5. OF CERTAINE Rules very necessarie to discerne the Manner of our Spirituall Growth and to comfort vs therein HItherto of the Manner of our Spirituall growing in grace Whereby as we may in part be satisfied in regard of such cauils which carnall reason may obiect against the same So for our further instruction and satisfaction herein Obserue we further these Rules First That we must liue by faith and not by sense 2. Cor. 5.7 that is to discerne the Manner of our Growth not so much by what we presently discerne or by the present effect of such meanes as we haue vsed thereto for this may deceiue vs many waies as by the power of God 1. Pet. 1.5 in blessing the meanes aboue what we can thinke Rom. 4.21 much more feele for the present And so by the power of faith being able to discerne a farre off what is fittest for Gods glorie and what is prepared for vs to be capable of glorie we shall be so farre satisfied in the manner of our growth as so to be thankefull for any worke we finde though it answer not the meanes or our expectation for the present as still to be humbled for what we discerne not or what we doe discerne not correspondent thereto and so still to hunger after the righteousnesse of Christ by whom we may be satisfied both in the present measure that it shall be accepted in the Couenant and so enabled thereby to a daily further measure that so at length wee may attaine to perfection And this both by comparing what is past with what is present that so we may discerne whereto we are come and by thankefulnesse make way for further supply as also by things past and present looking to what is to come that so wee may not sticke in any measure receiued but rather hasten
lodge for a night away and taking sparingly thereof as the dog laps the water of Nilus and so hies away for feare of a snatch yea being vsed as strangers in the world which loues her owne And doth not this estate of infirmitie effect or occasion all these is not the power of God seene in our infirmities to sustaine vs in all these Consider I pray you doth not the daily sense of our weaknesse and affections partly carnall giue vs wofull experience of the vnsufficiencie and deceitfulnesse of these earthly things so schooles vs by our harms not to set our hearts vpon them doth not the earnest and first fruits of the Spirit though but in weaknesse yet leade vs to an higher pitch then these base and earthly things as no way suteable therunto and so teacheth vs to renounce them in comparison of what is before vs what already is begun in vs Consider againe what makes vs so iealous and daintie in the vse of these earthly things but the conscience of our weakenesse being so apt to abuse them or to be ouer-set with them what makes vs so sparingly to drinke of these broken Cesterns that though they bee sweete in the mouth yet they are bitter in the belly what makes vs to take them with a kinde of fulnesse and loathing but that wee haue tasted how sweete the Lord Iesus is and so finde no relish in any thing else but with him account all other things as dung in comparison of him Surely if to the hungrie bitter things are sweete how is it that wee so hunger after Christ though hee be bitter to the flesh but that wee are not yet fully satisfied with him and yet haue tasted much sweete in that bitternesse And seeing the soule that is full despiseth the honey combe how can wee but despise these bitter sweetes seeing we haue found sound contentment in Iesus Christ Consider yet once more what is it that makes vs to bee accounted strangers in the world Is it not that New name we haue receiued which no man knowes but hee which hath it Is it not the earnest of the Spirit which the world knowes not of What makes vs to bee entertained as strangers of the world is it not because wee are signes and wonders among them nouelties singularities and so seditious and vile persons not worthy to liue What makes vs still to walke as strangers in the world is it not because it is not our rest wee looke for a cittie which is aboue Thus are wee also trauellers and pilgrimes to our natiue Countrey And so wee are Growing in Grace that still wee may come neerer home so wee hasten to perfection that wee may come to our iourneys ende If wee were perfect we should neither bee strangers nor pilgrimes and because wee are strangers and pilgrimes therefore wee are subiect to fleshly lusts that wee may ouercome them therefore our condition is vnperfect that by these meanes wee may bee perfected Thus doe these conditions euidence our state of infirmities and corruption as being necessarie consequences thereof and yet gracious meanes to free vs from the same and to haue their happy issue in this glorious libertie And could wee bee sustained in this state of infirmitie but by the mightie power of God Could wee manage wisely these estates without the speciall assistance of the Almightie and could wee apprehend and rest vpon this power of God so farre aboue and contrary to sense but by the power of Faith could wee ascribe vnto the Lord the glorie of his power but onely by Faith in the denyall of our selues and all carnall wisdome whatsoeuer Obserue I pray you Is our state in weakenesse and much imperfection what must sustaine it in that weakenesse but the power of God Is it not his onely and mightie arme that brings forth the birth which hath no strength of Nature thereto nay to which the power of Nature in it wisedome opposeth it selfe When the Man-childe is borne in a manner dead and readie to be swallowed vp of the Dragon what now can musle the mouth of this roaring Lion but the mightie power of the Lion of Iuda When the childe must flee into the Wildernesse when there is no meanes of preseruation all dangers are apparâ—nt what can preserue it there but the great power of God When it faints and swounes through Spirituall desertion what must sustaine inward life and recouer it againe but the power of God When the stranger misseth his way what can bring him in againe but the mightie hand of God When the Trauailer is surbated with ouer hast and tedious trauaile what must heale him by rest and repentance but the power of God What must leade him in these fogs and mists and sometimes also in the darknesse for there also he must trauell but the power of God like a pillar of fire What must secure him against the scorching heat of the day but the power of God in the cloudie pillar And how can he discerne or apprehend this Power of God in these manifold weaknesses but by the eye and hand of Faith Is it not faith that giues a being to those things that are not and so breedes hopes euen of things not sâ—ene and so in hope of that which wee see not breedes patience to wait for it and so Patience brings forth the perfect worke that so we may be perfected to enioy what we did beleeue And what sustaines and eleuates our Faith against hope to beleeue in hope and so apprehend what is impossible Can it be any other then the Power of God vnto whom all things are possible who calleth those things which are not as if they were Was not this Abrahams ground of Faith that he was perswaded that God was able to performe it Rom. 4 21. yea able to doe that which was impossible in Nature euen able to raise vp Isaac from the dead Behold the power of God is the ground of our Faith Heb. 11.19 and can wee then apprehend this power of God in our weaknesse vnlesse wee liue by faith in apprehending things inuisible and impossible Vnlesse wee rely vpon the power of God How can we discerne this spirituall growth being thus managed by the power of God in such weakenesse vnlesse we plâ—w with this Heifer euen liue by faith and not by sense Nay doth not the spirit add that by this strength of Faith in beleeuing against hope as resting vpon the power of God Abraham gaue glory vnto God Rom. 4.22 ascribed vnto the Lord the glory of his power in the denyall of himselfe as confounding all carnall wisedome by beleeuing against hope Thus must wee liue by faith to discerne the power of God in our weakenesse and so to ascribe vnto the Lord the glory of this wonderfull prouidence To conclude this point that wee may see a necessitie of faith in discerning the manner of our growth consider wee those resemblances which haue beene formerly layd
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
not in themselues if otherwise they condemne themselues and iustifie God howsoeuer they speed they know it is best for them and therefore hitting or missing they glorifie God But with the wicked it is not so either they must speed well at all times or else God loues them not and therefore if they speed not well from him they know another way to the Wood rather then fayle they will trie what Satan can doe and if hee fayle then farewell all This is once If they succeed they may thanke themselues and not God if otherwise they may blame God and not themselues howsoeuer they speed the Soule fares the worse and therefore hitting or missing they forsake God more and more Thus is the difference in regard of the successe more particularly to discouer the successe of the spirituall combate in the elect betweene the Flesh and the Spirit and so to apply the same for the resoluing of the present scruple concerning the falls of Gods children how they may stand with their spirituall growth and further the same As by these differences hitherto it is apparant that the Saints euen in their greatest fayling are not wholly destitute of the spirit of Grace to sustaine them from vtter sinking therein but enioy also some gracious measure thereof to their recouerie thereout so more particularly may wee find that herein as there is alwaies some true wrastling of the spirit against the flesh so are there not wanting many liuely euidences herein which doe plainely argue a dayly weakening of corruption and a continuall encrease of grace and so an hastening to the life of glory That corruption is dayly more weakened is euident 1. That by their dayly faylings they attaine to a more cleare insight of the power of originall contagion and so more vnfainedly loath the same yea more earnestly desire to be rid thereof proue more warie against the occasions of the same and more skilful to repell the tentations thereto and grow more tender and compassionate towards others yea by the experience of dayly faylings those secret and dangerous euils of Pride Hypocrisie Securitie are graciously discouered and loathed and the deceitfull heart dayly put to it triall and cast vpon the free goodnesse of God in Iesus Christ and so by him enabled dayly more and more to renounce it selfe and so still to be found in Christ not hauing it owne righteousnesse that so in him it may bee more then conquerour as preuayling through him so farre forth that it so subdues such sinnes as directly opposâ— faith that it neuer after fals into them againe actually thogh it may often be moued therto to prouoke more earnest watchfulnes againe resistance therof And for all other sins still it makes conscience of the least allowes it selfe in none specially labours against the raigning sins either of it own corruption or the times aboue all keeps it iudgement sound according to the wil of God what it ought to do and declines that so still it may iudge conuince it selfe for the same to preuent securitie and insensible hardnes of hart so to nourish quicken faith in the merit of Christ to the dayly weakning subduing of the body of sinne Thus is corruption dayly weakened and so is Grace also dayly encreased specially such graces as are simply necessarie to saluation and doe most further perfection As Faith without present feeling casting vs wholly vpon the power of God and preuenting such reioycing in the flesh as might encroach on Gods glory And so Humilitie in the dayly denyall of our selues and yeelding to Gods corrections so dayly Repentance aboue all sinceritie and vprightnesse labouring to approue our hearts vnto God in the dislike of what wee doe and desire of the contrarie approuing his righteous will though it be to our owne confusion and condemning our selues before him in what wee may be approued of men because hee knowes that in vs which wee find not in our selues and requires that of vs which wee are farre short of Thus doe the Saints thriue in grace euen when they faile in sinne and so find the truth of that gracious promise that all things shall worke together for the best vnto them And thus of this first Scruple concerning the dayly faylings of the Saints how notwithstanding they grow in Grace Case 2. How the Saints may bee said to grow in grace when by reason of sinne they haue so grieued the Spirit and in a manner quenched the same as that to their seeming they haue lost all and so are vtterly fallen away from grace The resolution hereof consisteth in these things 1. In a true confession that the deare Saints of God haue thus farre fallen and haue hence thus conceited of themselues 2. In a wise discouerie of the grounds and causes of these their falls 3. In explayning how in these dangerous defections they yet differ from Reprobates 4. And so thereupon expressing how notwithstanding these desperate gnawnes yet still they grow in grace and hasten on to perfection That the Saints haue thus farre falne it is manifest by these examples 1. By the example of Dauid who though a man after Gods owne heart yet fell into most greeuous and wilfull rebellious multiplying his transgressions with such an high hand as that hee proceeded from the sinne of adulterie which happily was of carelesnesse or weakenesse being taken therein on the sodaine From hence I say through shame of that sinne or delight to continue in it hee proceeded to yeeld to carnall wisedome for the hiding of that sinne vnder his tongue and that by many wilfull and aduised sleights First by seeking to make Vriah drunke that so he might hide his sinne by companying with his wife which though it might haue hid the sinne yet would thereby haue encreased it both in that hereby it was hidden and so must needs harden more the heart of Dauid as also in that hereby Vriah must bee made pertaker of the sinne in sharing in the now-adulterous bed and so frustrating the law of God for the punishment of the adulteresse yea hereby also encreasing the sinne of Bathsheba by couering the shame thereof and so excluding repentance yea herein also exceedingly encreasing the sinne that the conception of Bathsheba might bee destroyed or hindered by this mixture of seede and so the murther of the infant might be thereby procured Thus many wayes was Dauid confounded by this first policie and yet behold hee hardens his heart more and more and proceeds in his rebellions against the Lord. And now when hee could not make Vriah pertaker with him in his sinne behold how hee makes vp as it were the measure thereof in resisting these good motions which were offered from Vriahs refusall to awaken his conscience and bring him to repentance and turning them to the further encrease of his sinne and drawing in others to be pertakers thereof Now the last plot must be murther of his faithfull seruant It was not