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
life but onely aimed at and laboured to Phil. 3.13 Whereas this doctrine of merite ouerthroweth it selfe in that they which pleade merite acknowledge also such a falling in those that are truly iustified as that they may bee so farre from going forward or perseuering to the end that they shall fall away without recouery 2 This also refuteth their opinion of finall Apostasie Whereas the state of a Christian is alwayes growing though not sensible to vs yet wrought secretly by the spirit thogh we know not sometime whence it came nor whither it goes Ioh. 3.8 3 This reproues such as flatter theÌ„selues in the state of Grace when yet they grow not but either 1 Haue onely some sodaine flashes and tasts of goodnesse to their further condemnation Heb. 6.4 2 Or haue onely slight meanings and purposes like the morning dew which vanisheth away either altogether without fruit or else if any fruite appeare it is but summer fruite lasting onely in time of prosperity but when affliction comes it withereth Luke 11.8 3 Or their fruite is not of any growth to perfectlon as measured by the false ballance of the Time Custom Example and such like carnall rules as if they could bee too holy might be more precise then wise 4 Or such as are alwayes at a stay in Religion contenting themselues with such and such a measure as may serue the present occasions of this life not being able to see a farre of within the vaile into the hope of glory 5 Or lastly such as remit of their former sinceritie and zeale out of wisedome and policy as if the times would not beare such strictnesse as if lesser would serue the turne then heretofore 6 And so such as fall away from that they seemed to haue ending in the flesh though they seeme to haue begunne in the spirit as Demas Galat. 3.2.3 4. This also reproueth such weake Christians answere not these courses 1. Either by sticking in the beginnings of Christ and not labouring still to grow in knowledge and all spiritual wisdome Heb. 6.1 2 Or not keeping a dayly and constant course of holinesse that they may still grow in grace 1. Thess 5.15.16 3 Or that haue left their first loue and so buy their decayes deerly with many a bitter pang of conscience make their life vncomfortable and proue a reproch to the Gospel and offence to their brethren Reuel 2.34 Or that because they cannot alwayes discerne the worke of the spirit in leading them forward do therefore feare that they haue either neuer soundly begunne or that they are fallen away without recouery Psa 77.11 12. Or that through Ignorance and want of spirituall wisedome esteeme the teÌ„pering of their zeale with patience discretion to be a decay and so condemn theÌ„selues others as decliners wheras this is a gratious proceeding in grace as arguing more wisedome more humilitie more abilitie to doe good to others more readinesse to worke out our owne saluation A second generall vse of this doctrine of growing is for instruction and that both to teach vs how to grow in grace and so to discerne this growth of which hereafter As also to make triall of our growth in grace by such infallible endeauours as may euince the same of which also in it speciall place The last vse of this doctrine is for comfort And that many wayes As first to refresh the weake Christian both in those soundings and decayes which he is subiect to as also in that want of feeling of the worke of grace how it is led forward of which also in the Conclusion THE CONTENTS of the second Chapter WHat spirituall Growth is Where 1 The description hereof 2 The explication of this description 3 The iustification thereof 4 The vse of the same CHAP. II. WHat spirituall growth is Namely First A fruit of the holy Ghost Secondly Giuen vnto vs freely by Christ our head Thirdly Whereby receiuing life and vertue from Christ into euery part and facultie of soule and bodie in some true measure by the assistance of the same spirit we improue this spirituall guift of sanctification according to the meanes afforded vnto vs in the encrease of euery part 1 The. 5.23 and so do make encrease of the whole vnto the edifying of the same in loue Ephes 4.16 till the whole come vp in the vnitie of the faith and of the knowledge of the Sonne of God vnto a perfect man Ephe. 4.13 vnto the measure of the stature of the fulnes of Christ Eph. 3.19 that we may be filled with al the fulnes of God so being made perfect intire wanting nothing comming behind in no guift 1. Cor. 1.7 Our harts may be established vnblameable before God euen our father at the comming of our Lord Iesus with all his Saints 1. Thess 3.13 being hereby made meete for that glorious inheritance with the Saints in light Col. 1.12 and so waiting for the coÌ„ming of our Lord Iesus 1. Cor. â—7 that he may change these vile bodies that they may be fashioned like vnto his glorious body according to the working whereby he is able to subdue all things vnto himselfe Phil. 3.21 That we may be for euer with the Lord. 1. The. 4.18 To raigne with him for euer in that kingdome which cannot be shaken Heb. 12.28 Which is immortal and vndefiled and fadeth not Mat. 25. prepared for vs before the beginning of the world and reserued for vs in the heauens to triumphy with and praise our God wholy and continually for euermore Thus I take our spirituall growth may be described And this description may bee thus explained Namely First I say it is a fruite of the holy Ghost Sect. 2. implying that Christ Iesus hauing merited saluation for vs as acquitting vs in Gods Iustice by the vertue of his sacrifice from the penaltie of the Law by satisfying the same for vs enabling vs through his power to such a measure of holinesse whereby we shall be made fit for eternall happinesse for the reuealing and bestowing of these benefits vpon vs giues vs his spirit to seale vp vnto vs the truth hereof and by working faith in vs enables vs thereby to apply the same vnto our selues for our encrease in grace and so leades vs forward by his speciall assistance in the worke of grace that wee may attaine to the full measure of the age of Christ 2. I adde that this grace of spirituall Growth is a free guift froÌ„ Iesus Christ who being giuen for vs by God our Father to be our redemption doth also giue himselfe to vs by his spirit both to apply that worke of our redemption to our selues in particular by faith and also by the power of faith in grafting vs in him we grow vp in him which is our head dayly receiuing new sappe and vertue from this roote to encrease in all power and vertue of holinesse till at length wee attaine to the full stature of the age of Christ
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
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
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