hastening thereto Thus doth the spirit leade forward the manner of our growth to iustifie the freedome and so the wisedome and faithfulnesse thereof And this shall further appeare vnto vs by the second propertie of the Winde that though we heare the sound thereof yet we know not whence it comes nor whither it goeth which as it euidenceth still the free worke of the Spirit so it also discouereth gratiously the manner of our growth thereby As first In that we may heare the sound thereof though wee cannot discerne the substance of the same so is it with the Spirit we may take notice of it working both by it enabling of vs in well-doing and also by the effect thereof quieting our hearts therein by the testimonie of our conscience and scaling vp the approbation thereof by the fruit thereof assurance of our saluation and ioy in the spirit from the same yet least we should imagine the Spirit tied only to this effect or that wee deserue the same out of the worth of our well-doing and so incroach vpon the worthinesse of our head therefore we shall but heare not see fully for that remaines for another life some notice we shall haue of the truth of it working though we cannot fully discerne the Mysterie thereof And we shall but heare the sound thereof some such feeling thereof we shall haue as may assure vs that the grace of God is not in vaine though we may want of such euidences which may euince the perfection of Grace as are most fit for this state of growing our faith shall be mingled with some doubting our graces with some mixture of Corruption that as we may discerne the truth thereof so we may also discerne the imperfection of the same that so we may daily hasten to perfection by daily denying of our selues and labouring to be found in Christ not hauing our owne righteousnesse And therefore Howsoeuer we haue not the perfect sight and feeling of our growing in Grace neither enioy sensible comfort in the same at all times alike yet is this so farre from challenging the truth of Gods grace in vs as that rather it doth euidence vndoubtedly the power thereof seeing in regard of the combate betweene the flesh and the Spirit there must necessarily fall out such differences of the working of the Spirit and also of our apprehension therof Wheras if it were alwaies in one key and temper it is a plaine argument that there is no such combate and so no true conuersion Only here let it suffice vs that our God knowes what is best for vs and will worke as it pleaseth him that his grace may still be free And if euer we had any true feeling of the worke It is an euidence that we shall haue it againe or else that which shall be better for vs knowing that here we liue by Faith and not by sight 2. Cor. 5.7 and that the power of God must be perfected in our weakenesse 2. Cor. 12.8 Remembring now what is added in the third place as a liuely euidence of the working of the Spirit that we know not whence it came nor whether it goes Therein giuing vs to vnderstand that though we shall know so much of the working of the Spirit as shall be sufficient for the present yet is it still a free worker we may be to seeke if we will walke by sense of any worke that is past as if that all our former measure were but in hypocrisie and wee may be to seeke of what shall follow after if we tie God to any particular way subiect to our apprehension and do not see a farre off by faith resting vpon the promises of our God aboue our worthinesse yea aboue our capacitie thereof because we must still grow in knowledge and so grow in grace yea though we doe liue by faith both in discerning whereunto we are come and whither we may goe in generall yet seeing we know but in part 1. Cor. 13.9 and so at the best so farre can beleeue as that still we must desire the Lord to helpe our vnbeleefe Math. 8. therefore neither can wee discerne all the particular waies of God whereby he hath led vs hitherto neither shall we be able to follow God in all his waies whereby he wonderfully bringeth light out of darknesse and by his secret power sustains enables vs in our growth aboue all that we can thinke or desire that he may haue the only glorie of all his mercies Ephes 3.20.21 Thus doth this Metaphor of the winde euidence the manner of our growing in grace that euen aboue our apprehension yea contrarie to sense and ordinarie courses as the ship many times sailes by side and contrarie windes toward the Port and is faine sometimes to forgoe her Burthen yea her Anchor to that so she may escape the storme and ride safely to the hauen so are we led along in this worke of Grace To this end consider we further that our New birth and growth in grace is coÌ„pared to a combate expressing therein as the manner of it growth which is by a continuall bickering and contâ—ntion betweene the Spirit and the Flesh so thereby also giuing vs some direction how to discerne the manner thereof euen by a continuall fight and wrastling within vs whence arise these conclusions That as the spirit preuailes two waies either by strengthening vs to ouercome the present tentation or else by leauing vs to the particular tentation for the present thereby either to arme vs better against the same hereafter that so wee may after a foyle attaine a more glorious victorie or though it leaue vs to be foyled by the particular tentation yet it doth by that foyle preuent and ouercome that which might be more dangerous Therefore 1. that we then grow in grace when we make aduantage of our foiles to preuent after falling or are recompenced in our foiles with more humilitie and Repentance to be prepared to further trials 2. That whatsoeuer dutie we performe if there be not both a strugling before hand by the flesh to hinder the act thereof and a combate after by the spirit to purge the same of hypocrisie formalitie c. we haue little comfort either of the truth thereof or of our growth therein 3. That the discerning of the manner of our growth is rather by the issue and successe of the combate then by the present wrastling Because for the present through violence of tentation and heat of affections striuing there against our Faith being now exercised is so intentiue in the encounter that it hath enough to doe to keepe it owne therein and therefore no maruell if as it need not so it cannot discerne for the present sensible growth therein 4. Seeing our greatest valour in this life is rather to discerne more deeply our corruption and to be humbled for the same therefore we shall best discerne the manner of our growth rather by a more liuely sense and hatred of
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
mercies Therefore necessarily must our weakenesse be dayly subdued by the power of God which otherwise would preuayle to ouerthrow the Worke or else wisely turned to the furtherance of the Worke that the glorie of both may onely redound to the Lord Both the glorie of his Power in subduing or more weakening Corruption dayly which of it selfe necessarily encreaseth and of our selues wee are no way able to subdue As also the glory of his Wisedome in weakening and subduing Corruption by such meanes and in such manner as in all likelyhood of flesh serues more to enrage and encrease the same as by Afflictions Desertions and such like Yea wonderfully turning about the sence and power of Corruption not onely to the weakening thereof but also to further vs graciously to a greater encrease of Grace From whence doe arise these comfortable conclusions to discerne the Measure of Grace and further vs therein First that seeing the Power of God is seene in weakenesse Therefore as wee may not looke for any further Measure of grace in this life then what is accompanied with much weakenesse so wee may heereby discerne that to bee a competent and thriuing measure of grace which sâ—rues most to discouer corruption tends most to the abâ—sing and subduing thereof So that the more wee feele the burthen of corruption the more wee are sure that wee grow in Grace the more wee discerne the deceitfulnesse of the heart and peruersnes of our thoughts the more light and grace wee haue receiued Yea the more wee are abased and emptied of all confidence in our owne abilitie the more wee are interessed in the power of God The more wee discerne our faylings in the best and renounce our owne righteousnesse the more wee liue by Faith in the righteousnesse of Christ and so thereby shal be more enabled to Perfection Secondly seeing the Glory of God is Perfected in Infirmitie Therefore if in all our actions wee ayme at Gods glory subbordinating our chiefest good thereunto and still denying our selues and best righteousnes that he onely may be glorified in the beginning and leading forward of the worke This is a gratious euidence of the Measure of our Growth hereby wee may reape found comfort in the greatest sense of our infirmities But of this more heretofore in that Rule that wee must liue by Faith and not by sense A seuenth Rule hereto is That seeing Affliction is a gracious Meanes and Triall of our spirituall Growth therefore hereby wee haue some light to discerne the Measure thereof especially in those Afflictions which strip vs of reioycing in the flesh Which vsually is no meane encouragement to striuing in well-doing that wee may haue prayse with men serue our present turnes 1. Such are Slanders and Reproaches for well-doing Ill requitall when wee haue done our best because happily wee haue mingled some carnall Ends therewith And 2. Disappointment of hopes for present occasion both spirituall and outward 3. No comfort in Prayer hauing the Word but rather greater sense of Corruption If now in these strange Crossings and Confusions wee can so carry our selues as though wee must be humbled herein because some cause is in our selues yet still we must and can go forward holding to the testimony of our conscience in the truth of what wee haue done and yet renouncing the verdit thereof to be iustified thereby can still in obedience to our God through the power of Christ wrastle against these confusions as that still we proue more serious and spirituall in well doing not so much to stop the mouth of the wicked as to approue the sinceritie of our hearts vnto our God and grow more familiar with him weaning our selues from popularitie and by-respects and retyring our selues into the secrets of the Almightie this is gracious euidence of our encrease in a good measure of grace of our hastning to perfection and eternall glory Assuring our selues that though in regard of corruption now more discouered and opposing we are like to meete with more affronts both from within and without Yet as these do call for a greater supply of Gods grace to subdue them so they argue a greater measure of heauenly light by discerning and striuing against them and so shall interesse vs in a greater measure of Gods power to master the same yea shall bee a meanes to prouoke vs to a more earnest stirring vp of the spirit in vs to assist vs in the conquest enable vs to a more diligent vse of our spirituall weapons to encounter the same and yeeld vs more experience of the wisedome and power of God enabling vs herein be more humbled in the sense of our owne traiterous heart dayly labouring to betray vs herein so dayly more prouoked to the denyall of our selues that we may still be found in Christ and by his power enabled to perfection And comforting our selues that as our greater measure of tryall argues a greater measure of Grace because the Lord will lay no more vpon vs than what wee shall be able to endure and will giue an issue to the tentation according to his grace and as it shall bee best for vs therefore shall his grace bee sufficient for vs to beare the brunt that wee may not be ouercome thereof and the same grace that sustaines in the combate will enable vs to such a conquest therein as that still we may hold of Gods free grace for our humiliation and waite vpon the same for our present deliuerance and hunger after the full measure therof for our finall deliuerance out of all our troubles The last rule for the triall of the measure of our spirituall Growth and comfort therein is that Golden Rule of the blessed Apostle Namely That all things worke together for the best to those that loue God euen to those that are called according to his purpose That is Seeing the worke of our sanctification is of Gods free grace so leading forward the same that as may serue to our maine Good euen to attaine the Goale and also the maine ende euen the glory of our God And therefore though we are like to meete with many interruptions of sinne and afflictions to hinder the worke in regard of our owne inward corruption and the malice of Satan and outward occasions working their part yet seeing the Lord promised to perfect the worke hee hath begunne in vs therefore will he herein especially make good his word to supply vs with such outward meanes as may further the same namely the continuall operation of his spirit furnishing â—s with all helpes hereunto By the power whereof euen all outward and contrary meanes shall be wonderfully turned about to the best vnto vs euen to further our reckoning against the day of Christ So that if wee finde this experience in our selues that we make aduantage of troubles and sinnes to further vs hereunto wee may safely conclude that the grace of God is not in vaine in vs. That we haue attained to a glorious measure
stumble thou dost further helpe me with thy prayers to giue thee yet further light for still I professe my selfe to be growing and shall not faile God willing to giue thee further testimonie thereof as occasion and grace shall be ministred that so thou maist yet more cleerely discerne this wonderfull Mysterie Meane time I desire thy patience to beare with such faylings as either for want of exactnesse which neither my leasure will afford nor weake measure can compasse or for fayling in circumstance which I professe my selfe not curiously to stand vpon may be offered vnto thee Requiring thy wisedome to compare spirituall things together and so still crauing thy further Patience till God offer further leasure and measure of Grace and thy renued Prayers for both I commend this to thy Christian view and charitable censure and thee and thine holy endeuours in this or in any thing whatsoeuer may further thy reckoning in Christ to the gratious Protection and Blessing of our Wonderfull Councellor In whom I rest thine and the Churches seruant Th. Cooper The Contents of this Booke 1 THe entrance to the Treatise 2 That we must grow in Grace Proued 1 By the command of God 2 By the grounds of the New Birth 3 By the meanes of our Calling 4 By the Condition of the New Birth 5 By the Resemblances thereof 6 By the Metaphors expressing the same 7 By the vse and bâ—nefitâ— thereof 8 By the Prayers of the Saints 9 By the contrarie condition of the wicked 10 By the continuall malice of Satan against the New Birth 11 By the continuance of the Meanes hereto 12 By the end of Sanctification Vse To conuince the Papists of Merite and falling from Grace To confound the carnal Christian To reproue the weake Christian Instruction to grow in Grace Triall hereof Comfort herein Chap. 2. What this Spirituall Growth is 1 The description thereof 2 The explication of it 3 Iustification and vse thereof Chap. 3. Of the Causes and Meanes and Helpes of this spirituall Growth And these Either Within 1 Principall 2 Instrumentall and these Principall the Word Conscience 1 Instrumentall as sauing knowledge 1 Of the power of Corruption 2 Of the Measure of Grace attained with the vse thereof 2 Instrumentall cause Experience both 1 Of former failings and 2 Of former thriuing 3 Of the combate betweene the Flesh and the Spirit with the vses thereof 2 Causes without Direct 1 Vse of Gods ordinances The Word Sacraments Prayer publike Examples of the Saints Indirect Afflictions with the vse thereof 3 Helpes hereto are 1 Soundnesse of Iudgement why 2 Synceritie and how 3 Daily Repentance 4 Daily Thankfulnesse 5 Priuate Prayers 6 Conuersion of others 7 Watching ouer our hearts and examination thereof how this to be done 8 Daily encrease in knowledge and how 9 Contentednesse and why 10 Watching in our Christian libertie and how 11 Daily growth in Faith and how 12 Putting on the spirituall Armor daily and how 13 By Patience and 14 Continuall supplication 15 Conscience of the Sabboth 16 Constant keeping of the daily sacrifice 17 Daily preparation to Afflictions 18 Nourishing tendernesse of Conscience 19 Hauing the feare of God alwaies before our eies 20 And so to maintaine an holy iealousie ouer our selues 21 Not resting in any measure receiued 22 Daily Preparation to Death 23 Daily Resignation into the hands of God 24 Spirituall wisedome in Redeeming the time In auoyding troubles c. and how 25 Maintaining spirituall Ioy and how Chap. 4. Of the manner how we grow in Grace expressed by the Metaphors and Resemblances of the New Birth As that it is like 1 A New Creature with the sense and vse thereof â— To seede with the sense and vse thereof 3 To Light with the sense and vse thereof 4 To the Wind where of the sense application thereof 5 To a combate with the sense and vse thereof 6 To a Mysterie with the sense and vse thereof both generall and particular Chap. 5. Of diuers Rules for the better discerning and triall of the Manner of our Growth and comfort therein whereof the First is That we must liue by Faith and not by sense where 1 What this meaneth 2 Conclusions hence to encounter diuers tentations concerning the manner of our Growth and to satisfie vs herein 2 Rule herein is to compare spirituall things with spirituall things Where 1. What this meaneth 2 The Application thereof for Discerning and Comfort 3 Rule for discerning hereof is according to those seuerall callings imposed on vs with the sense and vse thereof 4 Rule is That we must bring forth fruit in due season Where 1. What is meant thereby 2 The application thereof for triall and comfort 5 Rule That God accepteth the will for the deed where 1 The sense thereof 2 The vse for the triall comfort 6 Rule That by the manner of the Mortification of the Flesh the manner also of spirituall Growth may be discerned where 1 How the Flesh is mortified 2 Grace accordingly is encreased with the vses thereof Chap. 6. Of the measure of Spirituall Growth where 1 Of the measure propounded 1 By the Law 2 By the perfect paterne 3 By the end of Holinesse 2 The triall of this Measure 1 By particular Gifts and the improuement of them 2 By Spirituall experience 3 By seuerall callings 4 Varietie of seasons 5 Encrease of Meanes 3 More particular Examination thereof 1 Generall 2 Particular as 1 By the Law 2 By the Gospell as 1 Faith 2 Repentance Chap. 7. Of certain Rules for the discerning iudging of the true scantling Measure of our Spirituall Growth 1 Rule That God requireth accâ—rding to the Meanes he vouchsafeth with the sense and vse thereof 2 That his Grace shall be sufficient for vs with the sense and vse thereof 3 That the spirit worketh freely as in the Manner so in the Measure thereof with the sense and vse thereof 4 That the power of God is seene in weakenesse with the sense and vse hereof 5 That as there are diuers measures of Glorie so also of Grace and yet in each sufficient with the sense and vse thereof 6 Rule by our enduring Afflictions with the sense and vse thereof 7 That all things shall worke together for the best with the sense and vse thereof Chap. 8. Of the Marks of Spiritual Growth and Triall thereof where 1 Of such as Generally respect our our selues as 1 Knowledge and that 1 Of the power of Corruption 2 Deceitfulnesse of the Heart 3 Satans sleights 4 The Mystrie of Christ Where of the triall of Faith 2 Sanctification 3 Of the measure of sanctification attained Or others as also 2 Of the speciall Markes Chap. 9. Cases of Conscience concerning spirituall Growth 1 Case how wee can iustifie our growing in Grace when we daily fall into many euils and decay sometimes in some speciall gifts Resolution hereof By considering 1. Gods wisedome and that 1 In bringing light out of darknesse
are grown more moderate in our affections more sober in our iudgments cōcerning indifferent things more charitable in iudging others more wise in prouiding necessary things auoiding vnnecessary troubles such like seeing all this may be the fruit of the spirit of meeknes wisdom so an euidence of our spirituall growth 4 Because we are more sensible of corruption hūbled therewith this howsoeuer with the world may seem either hypocrisie or guilt of cōscience yet indeede it is the power of grace that giues this light and it seemes to prouoke in vs a greater hatred against sinne and watchfulnesse against the same and makes vs more iealous and lowly in our best actions By these and such like may wee be prouoked to esteeme worse of our selues then indeed there is cause and so had need of spirituall experience to discerne of things that differ that so knowing the true scantling of our estates we may prouide accordingly A second experience necessarily furthering our growth in grace is concerning the manifold sleights and methods of Satan Which we shall attaine vnto 1. By dayly viewing and searching of our hearts as being the sinke wherein he wallowes and the matter whereupon he workes 2. By a serious meditation on the word whereby wee shall be enabled to discerne his deepnesse 3. By feruent prayer vnto our God to reueale these sleights vnto vs. 4. By a wise obseruation of his deepnesse and two maine pollicies either in lulling vs a sleepe or affrighting vs with false feares or rackeing true causes vpon the tenters of extremity especially If we be acquainted with the trouble of conscience for therein he vtters all his wayes 2 If we take notice of his dealings on the bed of sicknesse and summons to death for now he will bestirre himselfe on all hands as being his last opportunity 3 If we obserue such accidents as doe vsually mingle themselues with our sweetest cōforts for here we may discern him most dāgerous to poyson these sweets vnto vs. And so to this end shall be often conuersant in the cases of our brethren in whose seueral tentations we shall discerne the rather the deepnesse of Satan because now God cals vs to releeue vs and we haue a promise of good successe By these meanes wee may attaine much gratious experience Among other these especially will steed vs for our spirituall growth As that it is his maine policy 1 To seuer the end from the meanes whereby he nourish in hypocrisie formalitie prophanenesse securitie and so excludeth all hope of conuersion perswading that we may be saued though wee vse not the meanes thereto Or else he seuers the end from the meanes suggesting that though we vse the meanes neuer so effectually yet we may misse of the end seeing our meanes are no way proportionable therto Whereby he either driueth to despaire or else at least hindereth and discourageth in practice A second maine Policie is to ioyne those things which are contrary in the worke of saluation or else to disioyne those that are to be ioyned 1 To ioyne nature with grace our owne will and abilitie with the mercy of God 2 To mingle the wisdome of man with the word of God to further saluation 2 To disioine those things which must concurre and agree together as 1 The word and the spirit 2 Power and weaknesse 3 Faith and doubting 4 Perfection with imperfection as being both in one subiect and both seruing to testifie the truth of grace and further proceeding therein These and such like policies as they are the grounds of all the rest so the experience of them serues very graciously to further our spirituall growth of which more particularly in the Treatise of Delusions A third kinde of experience is of the power and wisdome of God in preuenting or turning about these tentations and sleights of Satan to our good of which also in that prepared discourse Besides these causes and furtherances to spirituall growth there are also many others in their places auaileable hereunto As 1. the conscionable vse of Gods holy ordinances the word preached to strengthen faith to discouer inward corruption 1. Pet. 2.2 and subdue the same 2 The holy participation of the sacrament of the supper as that which specially seales vp Christ vnto vs repaireth our decaies nourisheth spirituall life strengthens to perfection 3 Holy conference to quicken and supply each others wants 4 Meditation of all these to incorporate them into our substance 5 Prayer to sanctifie vs to the vse of these things and them to vs that we may benefit thereby and so commend the issue and successe vnto God Accessary hereunto are 1 Afflictions to purge out corruption to weane from the world to try our faith to make vs more compassionate to our brethren to acquaint vs with the power of God To quicken in holy duties and recouer out of decayes to encrease our Patience that it may bring forth the perfect worke so nourishing our hope of glory and thereby prouoking to a daily purging of our selues that we may be pure as he is pure 1. Ioh. 3.3 Iacob 1.2.3 Rom. 5.2.3.4 Examples of the Saints which are gone before vs which encourage vs to go forward by shaming vs in our childish and cowardly weaknesse and directing vs in the meanes whereby we may encrease Heb. 11. Iam. 5.12.13 1. Cor. 11.1 To this end also serue gratiously these helpes As 1 Soundnesse of iudgement and vnderstanding concerning the power of godlinesse Phil. 1.9 1. Tim. 1.7 As that 1 We cannot bee too holy Psa 119.82 That when we haue done our best we are but vnprofitable seruants Luk. 16.10 1. Cor. 13 2 That wee must follow after the best graces and labour to be formost in holinesse 3 That God requires of vs according to the meanes and therefore wee must abound in all righteousnesse Math. 25.28 That wee must follow men as they follow Christ 1. Cor. 11.1 4 That onely the word must be the rule and square of holinesse Isay 8.20 5 That whatsoeuer is not of faith that is out of the testimony of the conscience conuinced by the word is sin Rom. 14. A second helpe to grow in Grace is that we doe all duties in sinceritie and vprightnesse that is as vnto God and in his presence not vnto men and for their sakes 2 As from God from warrant of his word And 3 For God That is simply for his glory and 4. also through God that is by all holy meanes that so God may be all in all And that 1 As whereby we shall haue the testimony of a good conscience in what we doe and so by the vertue thereof haue boldnes with God 1. Ioh. 3.20 And so enabled by his power to goe forward in well doing 2 Hereby we shall approue the will of God and so cherish and stirre vp the spirit in vs that thereby we may be enabled to encrease in holinesse And so 3 Hereby we shall see
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
and so enabled dayly to liue by Faith in the Sonne of God Gal. 2.20 that so in him wee may grow vp to perfection And seeing wee grow to perfection by the dayly sense and striuing against corruption Therefore also by Faith wee dayly discerne our weakenesse as presenting vs still the perfect Glasse of the righteousnesse of Christ by which comparing our selues wee truely discerne how farre short wee are of that perfect Paterne And lest the sense of our fayling might quite discourage and cast vs off from well-doing therefore also are wee sustained by Faith in Christ as to be humbled for corruption so to make benefit thereby eueÌ„ to send vs vnto Christ shrowd vs vnder his perfection and so withall to receiue new strength therefrom to subdue corruption and grow in grace yea that wee may not sit downe in any measure howsoeuer exceeding others or our selues therefore doe wee looke by faith vnto Iesus our champion Heb. 12.1.2 and casting away euery thing that presseth downe we runne with ioy the race that is set before vs and finish our course with ioy A second Rule for the discerning of the manner of our growth is To compare spirituall things with spirituall things That is Whereas the Naturall man conceiues not the things of God effectually to saluation â— Cor. 2.13 Rom. 8.7 because he is wholly flesh which is enmitie against God And the regenerate man being partly composed of flesh and partly of spirit though he can iudge rightly of heauenly things because the spirit hath reuealed the same vnto him yet seeing hee is not all spirit but partly flesh therefore by the flesh may be mis-led to iudge vnwisely of the wayes of God in leading on this worke of grace therefore to preuent this Deceit The Rule is to compare spirituall things with spirituall things that is 1. Whereas the Law is Spirituall As the Gospell 1. The Spirituall meaning of the Law must be coÌ„pared with the Spirit of the Gospell the exactnesse of it ought to leade vs to the perfection of Christs obedience and this will serue to discouer the manner of our growth That we daily are more confounded in our exactest well-doing by the strictnesse of the Spirituall Law and so cast vpon the Spirit of Christ for acceptance and further growth This I take to be the right manner of our Spirituall growth to see a necessitie of Christ in all our actions both to begin and also to accept and perfect the same Phil. 2.13 2. Whereby as hauing receiued the Spirit of Christ we are now lead by that free-worker who is not tied to one meanes or manner of working but as it pleaseth him worketh diuersly and yet all Spiritually Therefore for the further triall of the manner of our growth we must now compare the workes of the spirit together not comparing the waies of the spirit with the waies of the flesh nor measuring the worke of the one by the tentation and oppositions of the other for so we shall be alwaies to seeke But wisely comparing the former workes in our beginnings of grace with the present operatioÌ„s in our proceedings hitherto 2 And the principall and necessary workes of the spirit with the accessary and subordinate that is such as simply concerne our being in Christ with such as tend to our well being and bettering or comforting therein 3 The secret workes of the spirit in the heart cherishing inward life to our owne sense with those that breake out to the expressing thereof to others 4 The motions of the spirit with the effects thereof the power of the spirit preuailing against particular tentations with the desertions and withdrawing thereof for the present measure of assistance and yet sustaining to beare the burthen and make aduantage thereof 5 The worke of the spirit in quickning and strengthning faith contrarie to sensâ—â—â— And the worke of the same spirit in expressing that power by seeling and assurance and lastly The passiue fruite of the spirit enabling vs to suffer for Christ with the actiue worke thereof in doing his will In a word if together with these wee can compare the purposes of the spirit with the practise thereof and the promise of the spirit with the performance of the same laying together both how farre wee are come thereto what by faith we apprehend these if wee can rightly discerne and compare together wee shall gaine great light to discerne the manner of our spirituall growth For hereby we shall discerne it to be the meere worke of the spirit in that it can bee scanned by no other but the spirit and so though we know not how to pray or how we grow and encrease in this or that grace yet seeing the spirit helpeth our infirmities euen aboue what we aske or thinke Rom 8.26 Eph. 3.21 therefore wee then most certainely grow when we are led by the spirit aboue any abilitie in our selues and yet may be to seeke of the spirit when wee haue done our best for comfort and present issue And hereby also may we wisely discerne the manner of our spiritual growth That whereas wee must compare and fit spirituall things to spiritual things as both hereby to discerne for our selues and expresse them for the information of others Therefore hereby may wee discerne the manner of our spirituall growth First that it is begun and led forward as by the spirit which only is able to effect the same and is specially destinated and appropriated to this worke as both illightning our vnderstandings to conceiue what naturally we are ignorant of and also inclining our affections to the embracing therof to which they are naturally auerse so seeing the spirit worketh by it owne meanes euen by the spirituall word as being ordained and onely effectuall hereunto Therefore if as our beginning of grace hath beene from the word so we are led forward by the power therof in our proceeding therein being able to denie all our actions from this ground to square them al to this rule and to aime them all to the maine ends thereof hereby shall we wisely discouer the manner of our growth Espâ—cially if wee can discerne the Mysterie of this word specially labouring the inward purging of the heart and for the effecting thereof tolerating some outward failings though seemingly coÌ„trary to the strict rule therof yet being subordinate to the maine end to procure and trie inward soundnesse doe therefore fall in very fitly therewith and furthers the same And in all these working so secretly that neither can wee at all times discerne the same for the present neither at all shall we be able to fadome the depth thereof no more then our own harts because both are still a mysterie By these considerations may wee comfortably discerne the manner of our spirituall growth As that First we discerne as a speciall worke of the word in conuincing our hearts of sinne and subduing and enclining the same to hunger after Christ
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