The vvonderfull mysterie of spirituall growth Describing the necessitie, nature, manner, measure, and markes thereof. As also, laying downe necessarie rules for the wise discerning of the same. And resoluing many speciall cases of conscience incident hereunto, tending to the comfort of distressed spirits, and so to the attaining of perfect holinesse. Diuided into two bookes.

THE WONDERFVLL MYSTERIE OF SPIRITVALL GROWTH .

Describing the Necessitie , Nature , Manner , Measure , and Markes thereof .

AS ALSO , Laying downe necessarie Rules for the wise discerning of the same .

And resoluing many speciall Cases of Conscience incident hereunto , tending to the comfort of distressed Spirits , and so to the attaining of perfect Holinesse .

Diuided into two Bookes .

LONDON , Printed by Bernard Alsop , and are to be sold at his house in Distaffe Lane , at the signe of the Dolphin . 1622.

TO THE RIGHT HONOVRABLE MY very good Lord , the Lord Cranfield ; L. high Treasurer of England , Master of his Maiesties Wards and Liueries , and one of his Priuie Councell : All encrease of Honour and true Happinesse . RIGHT HONORABLE :

AS the Soule is far more ● excellent then the Bodie ; this being but of the Earth earthly , but the other of the Heauen heauenly : so whatsoeuer concernes the adorning of the pretious Soule , is farre preferred before all bodily furniture and complement whatsoeuer . And seeing our wise God , though he hath conioyned the Soule and Body to ether , to make one perfect Creature , yet he hath subiected the Body to the Soule , for the perfection thereof : therefore herein doth consist the perfection of the Creature , when the bodie and the things concerning the same , performeth it due homage to the soule , and imployeth it best meanes for the adorning thereof , which as it cannot doe without the information and actuating of the soule , by which it is enliued , and therefore ought in all duty and th●nkefulnesse to returne it streames to the fountaine , and honour the soule with that power which it receiued from the same : so hereby doth it procure true honor to it selfe , when it in all things furthers the soule to that end to which it was created . Now as the Soule is the life of the Bodie , so God is the life of the Soule . And as the maine vse , and end of the Bodie , is to doe homage to the Soule : so the end of both soule and bodie , is to glorifie God . And by how much the bodie more furthers the soule herein , by so much more doth it attaine the end of it Creation , and so aspires to that glorious estate , that this corruptible may put on incorruption , and this mortall may be swallowed vp of immortalitie . And this is that true happinesse to which man was created : as of nothing of himselfe , because he was a creature , so by nothing in and of himselfe effectuall to this happinesse : because hereunto hee must become a new creature in Iesus Christ . Indeed the Lord made man righteous at the first , and so capable of this happinesse : but he sought many inuentions , and tooke the forbidden way , and so lost the true substance of happinesse , while he hunted after the shadow thereof . And so it was good for him to be lost in himselfe , that he might be found in Christ : who is made vnto him Righteousnesse , and Sanctification , and Redemption : that he which reioiceth , might reioice in the Lord .

Behold the end of our Creation , God made all things for his glory . Behold the Meanes to accomplish this end : Man must be stript of all glorie in himselfe , by his fall , that being Redeemed by the pretious bloud of Iesus Christ , he might wholly consecrate himselfe in all holinesse and righteousnesse , to the glorie of his Redeemer , as being wholly enabled by the power of Christ hereunto , and perfectly accepted by the righteousnesse of his Christ imputed vnto him ; and led forward by the free grace of God in Iesus Christ to the finishing of his saluation in the feare of God , as hauing all things working together to the best vnto him , and being kept by the mightie power of God through faith vnto saluation .

This is the subiect of this Treatise . This the maine vse thereof : euen to teach a Christian wherein consists his true happinesse , namely in Christ , and not in himselfe , and to informe him how to trie himselfe , whether he be in Christ or no : namely , if he grow vp in Christ which is his Head , vnto a perfect stature . And this also is an vndoubted triall , that all outward encrease is sanctified vnto vs : namely , if it further our Spirituall Growth in Christ , that we may lay vp a good foundation thereby , against the life to come . The reasons why I haue consecrated these Meditations to your Honours Protection ; Are , first : Because the Lord hauing aduanced your Honour marueliously by the great fauour of our Soueraigne , to most high and eminent Place and Honour ; you may hereby lay vp a good foundation against the life to come , by honouring the Lord with your greatnesse , and kissing his glorious Sonne Iesus , in countenancing his Word , and patronizing his seruants , and worthily opposing the Enemies of the Gospell : which through our securitie and remisnesse haue renewed and encreased their hopes in this day of their abasing . Surely , as it is strange that darkenesse should en●rease in the midst of so glorious a light : so it is more then time to labour the speedie dispelling thereof , least it obscure more and more our glorious light , and in the end banish the same .

And who more fit to encounter this darkenesse , then such glorious starres that are aduanced in the Firmament of our state ? May it not be said vnto such as Mardokey said to Hester , being aduanced in such times : who knoweth whether thou art come to the kingdome for such a time : I hope I shall not neede to adde what Mardokey premiseth . If thou hold thy Peace at this time , comfort and deliuerance shall appeare to the Iewes , out of another place : The Lord knoweth how to deliuer his in the day of Tentation , and to catch the wicked in their owne snares . Blessed be God , that as he hath suckled your Honour , euen from the cradle , with the syncere milke of the Word : so no doubt , by this time , he hath made you a strong man in Iesus Christ : and as he hath furnished you with all outward meanes for the maintenance of the Truth ; so he will enable you by his grace to improue your Place and Authoritie more and more hereunto : that so you may grow vp more and more as well in fauour with God , as with men , and stablish your outward greatnesse , by encrease in goodnesse and care to aduance the Kingdome of our Lord Iesus . And this I shall not cease daily to pray vnto our good God for : humbly entreating your Honour to accept of my poore endeuours hereunto : who as heretofore for many fauors , so now especially much more shall rest bound vnto your Honor for this Protection . And so commending your good Lordship to the euerlasting tuition of the Almightie ; I rest euer in him

At your Honours and the Churches seruice Th. Cooper .

An Introduction hereunto , To the Christian Reader .

IT is more then high time ( Beloued in our Lord Iesus ) that wee should in these euill daies prouide against a storme , by casting vp our accounts , and cleering our euidences in the fauour of God : seeing we haue had such tender thereof a long time , in so gre●t Measure and varietie ; and by the symptomes of the season : our generall vnprofitablenesse therein , and refusall of the same ; accompanied with many warnings , summoning vs thereto , and yet so desperatly reiected by our securitie and prophanenesse : we are not vnlikely to be called shortly to account for the same . And therefore as one borne out of due time , and hauing spent the most part of my best daies in the wayes of death ; seeing it hath pleased God to respite me hitherto and renue my spirituall life , by offering yet more gratious oportunitie and meanes to improue the same : I haue thought it high wisedome now at length to endeuour the Redeeming thereof , by establishing my selfe and others in the worke of Grace , to the daily encrease , and building vp of the bodie of Christ ; that so we may all grow vp to a perfect stature , euen to a perfect man in Christ Iesus .

To this end , because words are but winde , and preaching without sealing and confirming thereof by Practice & Experience , is of smal or no moment to build vp forward to perfection ; I haue therefore endeuoured to ioyne with my publike Ministerie ▪ my priuate experiments in the worke of Grace : that so I might not be as sounding Brasse , or as a tinckling Cymball ; partly for the approuing and improuing of the worke of Grace in my selfe , and also for the triall and encrease thereof in others .

And this hath beene the cause of my Publishing diuers Treatises in their places , as my experience and occasions haue ripened the same .

As First , The Lord hauing renued our life and meanes by that wonderfull deliuerance from the Gunpowder Treason , I haue therefore laboured to commend that great Mercy vnto Posteritie in diuers Treatises both Latine and English , vpon the 64. Psalme , and vpon the Historie of H●ster vnto the Church of God : That this being written for the Generations to come , the People so wonderfully new born and renued may praise the Lord , yea , Posteritie might magnifie God for the great things he hath done for vs .

Next , that we might be truly thankfull vnto our God , in offering vnto him our soules and Bodies as a reasonable sacrifice all the daies of our life .

To this end I published the Christians daily Sacrifice : as being a liuely Image of this Spirituall Sacrifice : and a gratious direction , how to offer the same daily vp vnto God in truth and righteousnesse .

Thirdly , because contraries are best knowne by their contraries : in that our Profession and practice of sinceritie is reproached and hindered by the faire shew of Hypocrisie , so neerely resembling , and so iustling out the same ; therefore haue I laboured to discouer the differences betweene sinceritie and hypocrisie , that so by the wise discerning of things that differ : wee may wisely decline the Counterfeit , and more carefully entertaine the true Paterne .

Fourthly , Because the outward prosperitie of the time , hath beene much abused to securitie and spirituall Pride : and so hath beene a meanes of much decay in zeale and courage for the truth ; therefore I haue supplied hereto a Preseruatiue against Apostasi● , that so we might strengthen the things that are ready to die , and remembring from whence we are fallen , might repent , and doe the first workes ; least our Candlesticke be iustly taken from vs .

Fiftly , Because it hath pleased God to exercise me with many Buffetings of Satan , to preuent these Spirituall euils : and so thereby hath acquainted me in some measure with his sleights and methods ; yea , hath called me by the Magistrate to communicate my Experience herein , vpon occasion of the practise of Witchcraft , questioned by some in these Atheistical daies : Could I do lesse then publish my Experience herein ? haue I not giuen some light hereunto , in The discouery of the Misterie of Witchcraft ?

Sixtly , Seeing the fulnesse of the Gentiles is well-neere come in , as a plaine euidence of some great alteration , both by some grieuous Iudgement for our contempt of the Gospell , as also by some great Mercie , ensuing thereupon , in the calling of the Iewes for the perfecting of the Churches Glorie in this life . Therefore haue I giuen warning also heretofore : In the blessing of Iaphet , wherein the calling of the Gentiles , and fulfilling thereof , is auouched as a Presage of some great storme hanging ouer our heads , euen by the Gentiles abusing and reiecting the Gospell , and also a comfort of some gratious calme after that heauie storme , by calling in of the Iew●s to make vp the breach , and repaire the old waste places to dwell in .

And that we Gentiles that are with them to make vp one sheepfold vnder Christ , our only sh●pheard , may be better fitted to that glorious Vnion .

To this ende haue I laboured to make sure the foundation , by discouering on the contrarie the hop●lesse & fearefull estate of the worldling in his desperate aduenture , by losing his pretious soule for the gaining of this transitory world , that so we may not run with ●he present streame : and also by laying downe the maine euidence of our sound building vpon the Rock , in that sacred mysterie of the Gouernment of the Thoughts ; being the surest and most comfortable euidence of our true estate in Grace .

And now behold that we may yet minister a word in due season : when was there euer more neede of Growing in Grace ; when generally there is deceit thereof in the most , and decay therein euen of the Best ? when euer more neede of fighting the good fight of Faith , and laying hold of eternall life , by labouring and following hard after perfection ; when we are summoned by Rumors of wars , nay by our owne vnprofitablenes , To giue account of our stewardship ?

This is the end and vse of this Treatise .

Which I am bold to call a wonderfull Mysterie : not only by the warrant of the Holy Ghost , That great is the Mysterie of Godlinesse : but also in regard of the Meanes effecting the same ; Christ Preached in a Mysterie : yea in regard of the entertainment thereof in the world , esteeming it as a Mysterie , because it is sealed vp thereto , but specially in that , euen to vs , that are acquainted therewith : It is yet a wonderfull Mysterie , not being able to conceiue the measure thereof , not being able to expresse , what thereof we doe conceiue .

And I call it a Mysterie of growing in grace : because it pleaseth the Spirit to resemble it vnto vs by Mysteries : And the way to discerne the truth and manner thereof , and so to attaine the measure of the same , is still in and by a Mysterie : By the Mysterie of the Word Preached , as only effectuall thereto ordinarily : and in a Mysterie not discernable by sense , no not alwaies by Faith , that still we may liue by Faith in the iudging thereof , and by the power of Faith be led forward to perfection therein .

And therefore if I speake of this great Mysterie vnto thee in a Mysterie : I aduise thee in the Feare of God , to get that spirituall Eie-salue by prayer and repentance with thy God , that so thou maist so farre discerne the same , as that still finding somewhat herein , whereat carnall wisedome may 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 b●nefit● 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 . ● 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 acc●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 , & shewing his power in weaknesse . 2 Gods Promise . 3 Estate of Sanctification . A Combate what it is . 1 In the vnderstanding , how the Saints differ from Hypocrites . 2 In the conscience , where the difference is laid downe betweene the Elect and Reprobate . 3 Difference in the will and affections . 4 Difference in their Resolution . 5 In their Endeuour .

Errata .

Pag. 17. li. 5. for answer r. as answer . p. 33. l. 20. r. thrift for thirst . p. 49. l. 11. r Fruit for truth . p 49. l. 17 , for vs r. them . p. 57. l. 13. for with r. with them p. 57. l. 23. for least r. best . p. 59. l. 7 for the measure r. the full measure . p. 96. l. 1. for to r. doe . p 101. l. 25. for suppressing r. expressing . p. 149. l. vlt. for enuies r entends . p 172. l. last for deny r. deriue p. 176. l. 1. for sinne r. simply . p. 205. l. 9. for accessorie r necessarie . p. 206. l. 21. for one r. our . p. 212. l 16. for drawing r. drowning . l. 25. r. as lights . p. 220. l. 24. for let r. Lot . p. 221. l. 4. for Spirits r. speeches . p. 222. l. 23. for ties r. duties . p. 245. l 25. for men r. euen . p. 258 l. 14. for want r. not want . Ibid. l. 22. for ends r. euils . p. 264. l. 21. for hauing r. hearing p. 265. l. 15. for relying r. retiring . p. 268. l. 11. for outward . r. inward . p. 269. l. 13. for warring r. warnings . p. 275 l. 25. for aymed r. armed . p. 288. l. 22. for blame r. blaine . p. 302. l. 5. for eiffecting r. effecting Ibid. l 13. for receiueth r. renueth . p. 303. l. 14 for it rests r. it rests not . p. 306. l. 5. for we not r. we may not . p. 307. l 25. add of which in the Cases , and before in the Helps . p. 234. l. 24 for sincertie r. sincerely . p. 335. l 12. for that him r. in him . p. 336. l 15. r. for there r. thereto . p. 338. l. 23. for meere act r. meruaile . p. 341. l. 18. for wary r. vaine p. 349. l. 25. for gnawmes r. qualmes . p. 353. l. ● . for come nigh r. account . p 364. l. 12. extent r intent . p. 371. l. 23. for Elaborate r. celebrate . p. 394. l. 17. for conseruation r. consternation . p. 400. l. 11. for hunting r. limiting .

THE CONTENTS of the first Chapter . WHerein is prooued that we must grow in grace . 1 By the Command of God . 2 By the Grounds of our new birth . 3 By the Meanes of our calling . 4 By the Condition of the new birth . 5 By the Resemblances thereof . 6 By such Metaphors as expresse the same . 7 By the Vse and benefits thereof . 8 By the Prayers of the Saints . 9 By the contrary Condition of the wicked . 10 By the continuall malice of Satan against the new birth . 11 By the continuance of the means heereof . 12 By the End , which is saluation . 13 Danger of the contrary . The vses hereof . Generally to conuince the Papists in their heresie of Merite , and falling from Grace . To confound the carnall Christian . To reproue the weake Christian. For instruction how to grow in grace . For triall thereof , and For comfort therein . A TREATISE OF GROWING in Grace . CHAP. I.

WHerein is proued by many infallible Arguments , that we must grow in Grace .

Together with the seuerall vses thereof , both of

1 Conuiction of Papists .

2 Reproofe of Carnall and weake Christians .

2 Of instruction .

3 Of Comfort .

That we must grow in grace is apparant .

1. By the Commandement and will of God . As that wee must not sticke in the beginnings of Christ , but goe on to perfection . Heb. 6.1 . That wee must bee holy as God is holy ; Which is dayly to labor to perfection of holines like vnto God , though not in measure , yet in truth , and so farre as the meanes enables vs , and our condition will endure . 1. Pet. 1.16 .

3 We must grrow in grace , and in the knowledge of our Lord and Sauiour Iesus Christ , where both the thing is commanded , and the meanes propounded whereby we must grow . 2. Pet. 3.15 .

4 And we must as new borne Babes desire the sincere Milke of the Word , that we may grow thereby . 1. Pet. 2.2 . 1. Thes. 4.3 , 4.5 . Heb. 6.12 . 2. Cor. 7.1 . Secondly , wee are commanded to imitate our Sauiour Christ in the worke of sanctification . Phil. 2.6 And therefore as hee grew in grace , &c. so also must we . 1. Iohn 6.2 . He that saith he abideth in him , must himselfe also walke euen as hee walked . Heb. 12.2 .

Thirdly , Phil. 3.17 : 18. we are also to imitate the Saints who grow in grace , encreased in strengh . Psal. 84.7 . Who bring forth more fruit in their old age . Psal. 92.14 . Yea , we are to follow them as they followed Christ . 1. Cor. 11.1 . That is growing as hee did , to perfect holinesse , and to fulfill all righteousnesse . Mat. 3.25 .

4. We are commanded to be perfect ; that is , not onely to bee sincere , without guile . Psal. 32.2 . Pro. 14.2 . but to be perfect & intire , wanting no grace , neither any measure thereof . Iam. 1.3 . Phil. 3.12 , 13. which cannot be without continuall growing and encreasing in grace . Ephe. 4.9 , 10.

5. The ground and foundation of our new birth necessarily emplyeth the same . Namely our election from the good pleasure of God . 2. Tim. 2.19 . Ephesians 1.4 , 5. which is , that wee should grow in holinesse , and perfect the same in loue . Verse 5.6 .

6 Our calling to holinesse doth e●ince as much , wee are not called to vncleanea but to holines . 1. Thess. 4.7 . yea to such holines , as wherin we must abound more and more , ver. 1. that you would abound more and more in pleasing of God .

7 And this is also iustified from the meanes of our Calling . And that both inward , namely the spirit of God , which leads vs into all truth , & daylie encreaseth in vs all sauing grace Eph. 3.15.16 . Col. 1.19 .

And also outward , namely the word preached ; which then is effectuall , when being begotten therby to a liuely hope , we grow vp therby to perfect holines 1 Pet. 2.2 . 1. Pet. 1.3 . Ephe. 4.8 . It being both seed to beget milke for babes , and bread to nourish .

8 The verie nature and condition of our new birth implyeth and testifieth the same , which being like that of children new borne , doth thereby inferre , that , as new borne babes , we should desire the sincere milke of the word , that we may grow vp thereby . 1. Pet. 2.1 .

9 Hitherto serue also those liuely resemblances , whereby this new birth is shadowed out and illustrated in the word . As first , that as by this new birth , we are now ingrafted into Christ , and become members of his body , so wee grow vp in him which is the head , euen Christ , and that as members . From Christ , as from whom the whole body fitly ioyned together & compacted by that which euery ioynt supplyeth according to the effectual working in the measure of euery part , maketh encrease of the body to the edifying thereof in loue . Ephe. 4.15.16 . Col. 2.19 .

10 Our new birth is resembled to a Vine and trees . Ioh. 15.1.2 . & Psal. 1 3. and 92.11.12 . which imply a growing and encreasing dayly .

So in particular , is it resembled to a grain of Mustard-seed , which from the least beginning encreaseth to a great tree . Mat. 13. So to Cedars , to Bay trees , for that ende , so is it resembled by Light , yea by the morning light , which shineth more and more vnto the perfect day . Prouerbs 4.19 . So also to Seed which is cast into the ground , and by degrees groweth vp to ripenesse . Psal. 97.17 .

So to a Treasure hid in the field , which first must bee digged , then refined , then framed to a Vessell then vsed . Mat. 13.

Hitherto also serue such Metaphors as are vsed to expresse our spirituall life , as that it is called a Walke , implying a dayly motion and hastening to our iournies end . 2. Colosians 7.

2. A Race to a Goale , implying a dayling , running & hastning for the prize of our high calling in Iesus Christ . 1. Cor. 9.20.21 . Heb. 12.1 . Phi. 3.13 .

Rom. 7.18.19 . 3. A Combat wherein the flesh is dayly weakened , & the spirit waxeth .

4. A Pilgrimage to our Country aboue , which inferreth a continuall proceeding and preparing thereto , Hebrewes 11.10 . Psalme 84.6 , 7.

And thus also doth the Word expresse our different measure of grace by such metaphors as doe necessarily inferre a growing therein : As that first we are infants and babes in Christ , implying our entrance and beginnings in grace . Secondly that we are strong and perfect men in Christ , inferring our growth and proceeding therein . Heb. 11.12 : 13.

As also the wisedome of our God is admirable herein , as by these different degrees to continue a propagation of his Church : that the stronger may confirme the weaker , and so dayly encrease the Church . That they may exercise their compassion in raising them vp with the spirit of meekenesse if they be fallen . Gal. 6.1 . That they may discerne of their estates by comparing them with the weake , and so be dayly enlarged with thankfulnesse for their greater measure , and exercised with humility , to remember from what weake beginnings they haue risen . And so may be prouoked to perfection out of former experience .

2 That the weaker may submit to the spirits of the Prophets , following such as are before , as they follow Christ , as knowing seeing that such haue so gained , therfore they also may in time obtaine the like measure .

Lastly , that by these mutuall differences of growth , loue on either side may be continued in bearing one anothers burthen , and walking by the same rule , whereunto they are come , which is the bond of perfection , Col. 3.14 . that so they may grow vp in the vnitie of the spirit , to the full measure of the age of Christ . Ephes. 4.13 . By edifying of each other in loue . ver. 16.

Hereunto serue the continuall prayers of the Saints , for the encrease of grace in themselues and others : for themselues . Psal. 51.11.12 .

For others , for generall Churches , as Ephesians 1.8.16 . and 3.15 . Colossians 1.12.13 . 1. Thess. 5.23 . Heb. 13.20.21 .

For particular Christians , as for Timothy . 2. Tim. 1.7.8 &c.

And so such testimonies as do euidence their encrease of faith , and so of all other graces , as 2. Thessalonians 1.3 .

The contrary condition of the wicked , who grow worse and worse 2. Tim. 3.13 . implyeth also , that wee must grow , if we be sound . 1. Ioh. 2.19

As also the danger of this Apostasie , that it were better neuer to haue knowne the way to saluation : 2. Pet. 2.21 . that there is no hope of recouery . Heb. 6.4.5 .

That it is the high way to the sin against the holy Ghost , if not the same Heb. 10.27.28 .

The continuall malice and policie of Satan against Christians euinceth this growth : who not so much labors to hinder our entrance , as our proceeding in grace . While we are his , he is quiet : but when the stronger man hath cast him out , then he vseth all force and policy to reenter againe , or at least to hinder our proceeding , either by casting in floods of persecution . Reuel. 12.8 . or by sowing Tares . Math. 13.

The different dispensation of Gods graces euen in this growth : who giueth not to all alike , nor to all at once here a like measure , and therefore according as he giues , so he requires , and enables to performe . Ro. 12. 1. Cor. 12.

The benefites that arise from our growing in grace , do also necessarily conuince the same . Which are ,

1 That hereby we are sure of sound entrance . 2. Pet. 18.9 .

2 And so make sure our election , gaine particular knowledge thereof , and so reape much ioy in the spirit , much comfort in afflictions . 2. Tim. 1.12 . Great encouragement to perfection , gaine more glory to our God Iohn . 15.2 . Math. 5.16 .

3 Encourage others to holinesse . 1. Pet. 5.9.10 .

4 Haue hereby an entrance to eternal life , 2. Pet. 1.11 .

5 Are confirmed in the hope of our glorification . 1. Iohn 3.3 .

6 And make our selues meet for that glorious inheritance . Col. 1.11.12 .

As being interessed in the promises of God hereby . 2. Cor. 7.1 .

●nd hereby made like vnto him , that we may see him as he is . 1. Iohn . 3.2 , 3.

Lastly , the continuance of the Ordinances of God , as the word , Sacraments , what vse especially should they haue in the Church , if that wee should not grow vp thereby : seeing there is more neede of encrease then begetting to the faith , there being more temptations to hinder our growth in Christ then our first receiuing of him . 1. Pet. 2.12 .

To conclude , if we consider the End of our sanctification , which is to be made meet to the enioying of the promises of life and saluation , this also necessarily inferreth our spiritual growth . 2. Cor. 7.1 . 1. Iohn 3.3 . Hebr. 12.1 .

Because , seeing our beginnings in Christ , are in much imperfection and corruption , no way competent and sutable with the glory that is set before vs : therfore we must dayly clense our selues of all wickednesse of the spirit and the flesh , that we may grow vp to perfect holinesse in the fe●●e of God , 1. Cor. 7.1 . therefore we must cast away euerything that presseth downe , and the sinne that hangeth so fast vpon vs that wee may run with ioy the Race that is set before vs . Heb. 12.1.2 Heb. 12.1 .

Therefore we must worke out our saluation in feare & trembling . Ph. 2.13

Lastly , consider we the danger of not growing , as 1. That we neuer soundly entred . 1. Iohn 2.1.15.16 .

2. That wee are certaine to fall away . Luke 8.

3 That the case is desperate : better neuer to haue knowne the way of righteousnesse : better neuer to haue been borne . 2. Pet. 2.22 . Mat. 26

4 Falling into the sinne against the holy Ghost . Heb. 10.26 .

5 And so condemnation assured and vengeance encreased . Luk. 12.47 4 This conuinceth that Popish opinion of merit , as if we could deserue saluation of our selues ; were wholy purged from sinne at our baptisme , and so enabled to fulfill the law perfectly , seeing our state in grace , is a growing from weaknesse to strength from infirmitie to perfection , which is not attained in this 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 themselues 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 tempering of their zeale with patience & discretion , to be a decay ; and so condemn themselues & 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 comming of our Lord Iesus . 1. Cor. ●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 from 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 , being perfect and intire in him , wanting nothing , and all this of free guift , he that hath begunne the worke , leading it forward by his mightie power vnto saluation : that hee may haue the onely glory thereof . Philippians 2.12.13 . 1. Pet. 1.5 . And so leading it forward , that still both for the Manner and Measure thereof , it is free and independent in regard of vs .

3 I make manifest the manner of the working of Christ in vs , by his spirit , whereby wee are enabled to grow vp in him in soundnesse to perfection . Namely , that by the vertue of Christ not some one , or Jew faculties of the soule , are enclined and renued by him , but that euery part , and facultie of the soule , yea each member of the body receiue life and nourishment from the head , as to it gratious enabling to the worke of intire obedience , so to it further growing and encrease vnto perfection therein . Ephes. 4.16 . And to the acceptance of both persons and seruice in the merite of Christ .

4 I proceed to discouer the manner of this spirituall growth : namely , that as it is by continuall supply of the meanes both inward , the blessed Spirit discouering dayly our failings , and leading to the outward meanes for recouery and enabling in the vse thereof , both for recouery out of fayling and supply of such graces as may further perfection . As also outward , the word to build vs vp in knowledg and faith , and so in obedience : The sacrament to minister spirituall nourishment , and such like ; so herein also setting downe a liuely triall of our Growth by the vse of these means , that it is both according to them , they must be the Rule and Tuchstone therof , as also Answerable to the Meanes in proportion , that where more meanes , there a greater measure of Growth to be expected , where lesse , there if our Growth be lesse , we may haue some comfort that we are not altogerher barren ; how soeuer if this want of meanes be not from our selues , in making scarcitie where there is plentie , but from the diuine dispensation in chastising his people with scarcitie for the abuse of plenty here we may comfort our selues , either , that what is affoorded shall be sufficient , because God will require no more then he giues , or what is wanting in the outward means , our God will supply by his Annointing , to refresh vs inwardly , if we haue not bin despisers of the publick and ordinary meanes . 1. Ioh. 2.19 .

5. Lastly the finall cause , and ends of this spirituall growth , are propounded and auerred , tending to the perfiting of the worke of grace in vs , and so preparing of vs to the life of glory , which are in respect of vs .

1. Our perseuerance . 2. Our perfection hereupon . 3. Our glorification .

2. In respect of God .

1. The accomplishment of his promises .

2. That he might haue the glory of the perfecting of his worke .

3. That our perfection may be wholy employed in setting forth his great name and glory .

THE CONTENTS of the third chapter . OF the causes , meanes , and helps of spirituall growth . 1 Causes both internall and principall . 1 The power of Christ . 2 The inhabitation of the spirit . 2 Instrumentall generall . 3 The renued heart . Specially therein . 1 Sound knowledge , and that 1 Of the power of corruption . 2 Of the measure of grace attained . 2 Spirituall experience , and that 1 Of the deceitfulnesse of the heart in misleading either way . 2 Of the sleights of Satan . 3 Of the power of God in preuenting and disappointing these , or turning them to good . 2 Outward meanes and causes And these instrumentall . Namely , 1 Constant vse of Gods ordinances , As first , Hearing the word preached . 2 Receiuing the Sacrament . 3 Prayer . 4 Meditation . 5 Conference . Accessarie , as 1 Afflictions . 2 Examples of the Saints . Helpes hereto , are 1 Soundnesse of iudgement and wherin . 2 Sinceritie , and how . 3 Dayly renued repentance , and why . 4 Propounding the example of Christ and why . 5 Looking to the reward in heauen . 6 Dayly thankefulnesse , and how . 7 Labouring dayly the conuersion of others . 8 Constant watch ouer our hearts and how . 9 Dayly encrease in sauing knowledge , and how . 10 Contentednesse in our estates . 11 Sobrietie in the vse of Christian libertie . 12 Dayly encrease of faith , and how . 13 Putting on dayly the spirituall armour . 14 Patience . 15 Continuall prayer . 16 Conscience of the Sabaoth . 17 Daily constant holinesse . 18 Daily preparation to afflictions , and how . 19 To nourish tendernesse of conscience in all things and how . 20 To haue the feare of God alwaies before vs . 21 To bee continually iealous of our selues . 22 To nourish spirituall pouertie , and hunger after the best graces . 23 Daily preparation to our death , and how . 24 Daily resigning of our selues into the hands of God . 25 Spirituall wisedome , why and how 26 Maintaining spirituall ioy , why and how . CHAP. III. Of the causes of spirituall growth .

IT appeareth hitherto that we must grow in grace , as also what spirituall growth is .

Now we are further to consider the causes of this growth ,

These are ,

1. Internall , that is , within vs . And these are meritorious , and effectuall of themselues , Such are

1. The power of Christ dwelling in vs . 1. Col. 19. which is both , the meritorious cause of our growth , as whereby we obtaine grace from God to enable vs to grow : as also the principall efficient cause thereof . As by it vertue subduing mightily in vs the remaindures of corruption , and body of sinne ; and supplying such graces as may further our spirituall growth , as also enabling vs in the vse and improuement of them , to that end , especially presenting them in the perfection of his merit , that aboue their worth they may be acceptable vnto God his Father , and so by vertue of our vnion with him dayly , leading vs forward to perfection .

A second effectuall cause of this growth , is , the holy Ghost , which being giuen vnto vs by Christ , & dwelling in vs , doth work effectually in vs to a dayly discouery and subduing of corruption , by reprouing for sinne , yea for righteousnes , conuincing all naturall abilitie , and remaindure of goodnesse in vs , all conceited righteousnes in the law , or any thing saue in Christ : yea stil conuincing the imperfection of all inherent righteousnes attained , & so still interessing in Christ , and so by it power encreasing grace .

The inward instrumentall meanes , it ,

The renued heart , which being now quickned and actuated by the spirit becomes ministerially a fellow worker therewith in all such workes , as may any way further our spirituall Growth . 1. Cor. 3.

More particularly these Graces in the heart are speciall instrumentall causes of our Growth in Grace .

1 A sauing knowledge : and that

1. Of our particular estates , and this twofold .

1. Both of the power of corruption that remaines and cleaues vnto vs , & also of that truth & measure of grace whereto we haue attained . For as the true discerning of corruption , and the power and measure thereof in vs is a meanes dayly to worke in vs a denyal of our selues , and renouncing all abilitie in vs , as of our selues to go forward : so the sight of our inabilitie sends vs dayly to renue our strength in Christ , in whom we shall be enabled to grow in grace . Now we shall discerne the power of corruption generally by a dayly view of our hearts in the Law . Romans 7.8 .

2. By daily obseruing of the pulse of the conscience , answering the same more particularly , we may discerne the power of corruption .

1. By obseruing the inward temper of the heart , and continuall boyling and raging thereof , with that infinite swarme of all sorts of blasphemous , vaine , filthy , absurd , and impossible thoughts and imaginations .

2. By a wise discerning of our desperate rebellion against the strict rule of the word . And

3 Most prone and greedy attempting and persecuting of our owne deuices and voluntary conceits besides , and contrary thereunto .

4. By an vnpartiall obseruing of those sinnes , to which either we are , or haue been most addicted , still to reuiue or prosecute the same .

5 By those violent and desperate oppositions of our thoughts and imaginations intruding into , and polluting our best actions and purest endeauours .

6. By discerning the subtilty of Satan inueighling vs to the abuse of our Christian libertie in things that are lawfull ; for where sin hath a cloke and colour to defend it selfe by lawful meanes , or else to creepe in therewith , there will appeare most liuely the power of corruption in deuising pretences , either on the right hand or on the left , to abuse those lawfull meanes for the effecting of what is vnlawfull .

7 And so whereas to commit sin is naturall , but to continue therein , is diuellish : the power of coruption is not so much seene in doing euill , as in the applying of such shifts and pretences for the hiding or excusing of sin , that so we may with some pretence of securitie , continue therein , and so defeat and exclude true repentance -

8 And so herein the power of corruption is specially discerned , by deceiuing the heart with a false imagination of true happines in these earthly things , that so it may settle hereon , and so renounce the happinesse of the life to come .

Thus may we discerne the power of corruption , and this wil gratiously further our growth in grace . As first ,

The spirituall Law discouering the inward corruption , and conuincing the conscience therewith , proues hereby a meanes so to abase vs in our selues , as that hereby we are sent vnto the righteousnes of Christ , and thereby enabled to a further measure of holinesse .

2. Hereby our vnruly and rebellious thoughts and affections being discerned , do proue also a gratious meanes to humble vs vnder the hand of God to labour the purging of that corrupt fountain more and more in the blood of Christ , to preuent hypocrisie , spirituall pride and securitie , which are manie hinderances to this spirituall encrease .

3 By discerning our rebellion against the prescript of the word , wee are also still more abased in our selues & so cast vpon the free grace of God .

4 The apprehension of our pronenesse to wil-worship and selfe conceits , proues a gratious means to confound the wisedome of the flesh , as the greatest enmity against God and so to interesse vs in the free goodnesse of God .

5 By discerning our most inward and bosome sinnes , selfe loue the bane of spirituall thriuing is gratiously renounced ; presumption is reuealed the mother of securitie , and so an enemy to this growth ; and sinceritie is auouched and confirmed , which is the spurre to spirituall growth and touchstone thereof .

6 By discerning our abuse of Christian libertie , wee grow to sob●ietie and watchfulnesse ouer our hearts and occasions , more wise to redeeme the time , for spirituall theft ; more skilfull to take the aduantage of our occasions , and so to grow in all heauenly meanes .

7 And so when we can obserue the subtilty of Satan detayning vs in sinne : we shall hereby labour to hasten our repentance by aggrauating and iudging sin ; grow more wise to arme our selues against new surprizalls , by taking vnto our selues the whole armour of God ; become more iealous of our selues in auoyding the occasions of euill , be more diligent in the practise of contrary graces ; more groane for our dissolution , and prepare thereto : all which are good meanes and trials of our spirituall growth .

Lastly , whereas hereby we discerne the power of corruption , in that for the maintenance thereof , it labours to fancy to it selfe present constant happinesse , that so it may be depriued of that which is to come : this also proues a gratious meanes to further our spirituall growth . As prouoking vs hereby to make cleerer vnto our selues the euidences of our saluation , to become more spirituall in the vse of all earthly things , and so to liue by faith in the vse of all comforts ; to renounce not onely all hold in present fading comforts , but euen in all spirituall graces , as to bee iustified by them : or to rest in the measure of them : to wayt dayly for the appearance of Christ ; 1. Cor. 1.7 . and in that hope dayly to purge our selues of all wickednesse of the spirit and of the flesh , that we may be pure as he is pure . 2. Cor. 7.1 . 1. Ioh. 3.3 .

Thus doth the knowledge of our corruption , further our Growth in grace .

A second part of sauing knowledg auaileable hereunto is the knowledge of our present estate in grace , which will also much further our growing therein .

Now wee may take notice of the present measure attained by these markes .

1 By the scantling of knowledge we haue attained in heauenly things , as that , Phil. 1.10 .

1 Whether we can discern the stronger meate of the Gospell , that we may distinguish of things that differ , 1● Thes. 5.1 that we can trie all things , and hold that which is good : or rather , that we stick in the beginnings of Christ . Heb. 6.1 . not being rooted in these grounds by experimentall knowledge , Col. 2.6 . but staggering in iudgement and resolution concerning the same . Because

1. Without this knowlede , we shal not onely not be able to grow forward , but are like to fal backward ; and loose all .

2 Hereby wee shall discerne the truth of our estate , and so out of the shortnesse of our knowledge shall be still sent vnto the meanes , whereby we may grow . 2. Pet. 3.18 .

2 By our abilitie to practise according to our knowledge .

And that both in the mortification of the old man . And that first in regard of the roote of corruption : As our hearts are lesse pestered with noysome and vile thoughts , in al occasions ; specially , that the motions to such as we haue bin most addicted vnto , are more rare and seldome .

2 That if they do assault vs , yet they are more deeply taken to heart , and more speedily suppressed .

3 That we are lesse troubled in holy duties , with worldly and prophane thoughts .

4 And specially find our selues lesse tickled herein with thoughts of vaine glory , customarines , formalitie , wil-worship , &c.

5 That in our ciuill callings wee are lesse swayed with thoughts of couetousnesse , distracting cares , feares and such like .

2 In respect of the truth thereof , as that we haue got the better of such sinnes as we were formerly most addicted to . Specially

That we haue preuailed against vnbeleef , & the bitter fruits therof , hardnesse of heart , and blindnes of mind .

That we haue cast out that cursed leauen of hypocrisie in our conuersing with God .

And haue also renounced deceit and fraud in dealing with men .

That wee are deeply greeued with such sinnes as wee cannot shake off : And striue more earnestly against them , by how much we haue beene more foyled thereby .

That we be more wary to auoyde the occasion of sinne .

And more compassionate and charitable in respect of our brethrens falls . And groane more earnestly after our finall deliuerance .

These are good endeauours of our spirituall growth , these are gratious meanes to further to perfection .

2 Our abilitie to practice is seene in the quickning of the new man , And that ,

First , in respect of the roote of grace : as that , generally ,

1. Our hearts are more fraught with holy and heauenly thoughts .

Specially , that our thoughts are more frequent concerning the beautie and holines , the maiesty & goodnesse of our blessed God and his word .

2. That they are more intire without interruption vpon these blessed obiects .

3. That they are more constant & feruent , rauishing the heart with the apprehension thereof , from all earthly obiects , and fixing the same more ccrtainely thereupon .

4. That they are more pure and sincere , separated from all respect to our selues , and wholy imployed vpon those heauenly obiects .

5. That they are more familiar , easie , and delightfull , giuing the mind sound contentment therein . And yet

6. Are ordered and limited with more wisedome to their speciall obiects , to preuent distraction , and customarinesse therein .

7 And so furthered , not onely by kindling the affections to what wee haue in hand , that we may be quickned to practise ; but also by accomplishing what is desired , by seasonable practise .

And this is a second meanes of our growth in grace , and it is discerned generally in the performance of such duties as belong to our callings , specially of

Such as concerne our generall calling . As that

We performe duties to God , as with more zeale and power , so with more humilitie and reuerence in the denyall of our selues .

2 That wee performe them in singlenesse of heart , not as vnto men but vnto God . And therefore

3 Are as carefull to performe them in secret as openly .

4 And grow more constant and familiar therein .

5 And yet discerne most of our faylings and corruptions therein .

More particularly .

1 That we are more powerfull and frequent in meditation , as being the life of all holy meanes and duties .

2 And are more frequent and feruent in prayer , to sanctifie our persons and actions before God . Yet

3 Making more conscience of the publicke ordinances of God , wherby faith may be dayly quickned and encreased .

4 Adding withall a daily examination of our hearts & wayes . And specially

5 Making conscience of the Sabaoth

6 Renuing our repentance daily for all knowne sinnes . And still

7 Casting our selues vpon the free grace of God in Iesus Christ . Still

8 Endeauouring to practise more then we can do . And yet

9 Comforting our selues from the purpose of our hearts in our particular faylings . Rom 7.19.20 .

Thus for our generall calling .

Concerning our ciuil calling , obserue

1 That dependance on the prouidence of God with it . 1. Pet. 5.6 .

2 A speciall reference of our endeauours to his holy wisdome for the issue thereof . And

3 Contentednes in whatsoeuet it pleaseth him to dispose as being best for vs

4 Vsing diligence in the meanest , Phil. 4.12 . which our God hath allotted vs .

5 And wayting wth patience the successe of our labours .

6 Seasoning our worldly occasions with the meditation of Gods prouidence . And

7 Being faithfull in the measure the Lord hath disposed , by

8 Referring our labors to the publike good , and

9. Dispensing liberally to the necessities of the Saints .

10 Bearing patiently what crosses befall herein : and

11 Labouring to supply them with the inward thirst .

These are good euidences of our growth in grace , and shall also proue happy meanes to attaine perfection .

A second generall cause of spiritual growth , is spirituall experience .

And that specially of these things , First , of the deceitfulnesse of the hear● , either bearing vs in hand that our case is better then it is , or that is worse ; the deceit of the hearts in conceiting our estates to bee better then indeed they are , may be discerned by these particulars .

1 If we conceiue our selues conuerted : either , because

1. We haue assented to and delighted in the word , and done some things answerable to the letter thereof . Math. 6.20 .

2. We are humbled and abased with the sense of sinne , which may be for feare of punishment , and not in hatred of sinne , or loue vnto God : and may be but a flash and tast quickly salued by some carnall remedie .

3. If we continue in the course of profession so long as winde and tyde serue vs , as we are vpheld by prosperitie and outward meanes .

4. If our carriage passe currant in the world , and bee free from such grosse euils as are obuious to men , howsoeuer our hearts may be corrupt and rotten . And

5. If our consciences be secure , and so seeme cleere from sinne , and to haue obtained true peace ; whereas this may bee the effect either of a drowsie or seduced heart , either senslesse of it estate , or iudging the same by false rules , as the letter of the law , opinion of the world , it owne ignorance , or peruerse application of the word , or comparison with others .

6. Generally , if the compasse of our practise look not higher then our selues and present respects , to Gods glory , and reach not further then this life to that which is inuisible . And

7 If we cary our obedience currant , resting in any measure thereof , and stinting our selues therein , as if we had done enough ; or doating on the beauty of the same , as if it were without blemish not discerning corruption in our best actions , and so denying euen our greatest perfections , that still wee may be found in Christ .

By these we may be deceiued in the iudgement of a conuersion , in iudging our estates to be better then they are .

So also may we be deceiued on the other side , in deeming our estates to be worse then they are .

As that we are no better then hypocrites , because our practise answers not our profession , seeing hypocrisie is not so much in what we cannot do , as in what we would seeme to do , & meane it not , or do it not with the inward integrity of the heart , & by making shew of well doing intend the contrary .

2 That we are cast-awayes , because our consciences speake fearefully , as in tentation , and the world accounts vs no better , seeing we must not iudge of our selues by tentation , neither esteem what the world iudgeth of vs in this secret , belonging onely vnto God .

3 That we arc decaied in grace , and left our true loue , because wee are grown more moderate in our affections , more sober in our iudgments , concerning 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 , & humbled therewith , this howsoeuer with the world may seem either hypocrisie , or guilt of conscience 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 conforts ; for here we may discern him most dangerous 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 the failing of our best actions , and so be cast off from any confidence in our selues , lest spirituall pride and security ouer take vs , and so we shall discerne still a necessity of proceeding .

4 And so by this sense of our failings we shall be daily cast vpon the power of Christ , by whom we shall obtaine acceptance of our persons . Phil. 3.10 . and so of our imperfect seruice , and so enabled by his righteousnesse to goe on to perfection . Phil. 3.13 .

5 Seeing our best actions are subiect to much mixture of our corruption , and so sufficient to make them & our persons to be reiected of God ; & so to prouoke him to leaue vs to our owne councels , either to hypocrisie , as to rest in the outside or forme thereof , and so to iustifie the same , and boast therein , and so to rob God of his glory , and so to be giuen vp to prophanenesse and grosse euils , as to punish our pride , so to confound our hypocrisie , & prouoke to sincerity , therefore here is speciall vse of this sincerity ; as to seuer the truth of well doing from the corruption therof , so to appeale vnto God in the truth of our hearts , and iudging our selues for our corruption and failing , that we may not be iudged of the Lord . 3 Seeing loue couereth a multitude of sinnes . Therefore

A third helpe to grow in Grace , is That all our workes be done in loue : Ephes. 1.15 . That is , as out of loue vnto God aboue all , which is true sinceritie ; so out of loue to each other , 1. so respecting our priuate , that we ayme also at the common good : 2. bearing with one anothers infirmities , though not to bolster them therein , yet to preuent despaire and win them with meeknesse , 3. yeelding many times with our priuate lest we should offend them in outward matters . 1. Cor. 8.14.15 . 4. Esteeming others better then our selues , Rom. 12.10 and honouring the weaker by seruing them in all tendernesse and brotherly care : 5. straining our selues in our pouerty to releeue their necessity : Heb. 6.10 . 2 Cor. 8.11 . 1. Cor. 13.6 . 6. and hoping stil the best of them in their greatest failings : 7. and so raising them vp with the spirit of meeknesse : 8. easily receiuing , not ought against them : 9. or if we know any thing , interpreting it to the best : 10. and couering their infirmities with compassion and mercy .

11. Not enuying their greater measure , and so discouraging of them by reproches . And

12 Nor yet despising their lesse measure in comparison of ours .

13 But reioycing in their proceeding , and imitating them therein .

14 And beleeuing what wee see not , either by sense or faith , what is , or is likely .

15 Yea suffering with them in their distresses , either spirituall or outward , Rom. 12.12.13 . Ephes. 18. by mourning for them , & mourning with aduising how to recouer , helping them by all holy meanes therein , as praier , &c.

16 Louing still their persons , though we hate their sinnes .

17 Yea when they do vs wrong , forgiuing of them , & seeking to ouercome euill with good . Rom. 12.16 . by feeding them , &c.

18 Yet doing there most good , where we are tyed by the lest bond . Gal. 6.10 .

19 And all this for the good of their soules . 1. Pet. 1.22 .

20 And that accordingly as wee haue receiued the guift withall chearefulnes & a large heart . 2. Cor. 9.11.12 .

And this is a speciall meanes to grow in grace .

1 Because euery member as it receiueth life and growth from Christ , so from him , each is knit and so ioyned together , as that it so receiueth life from him that it communicateth it ioyntly to each other , as being one in him , and one in another : so that one member cannot thriue without another , and the helping of one is the helping of another . Euen as the soule of man so animateth euery part in it place and order , as hereby each part is seruiceable to another , & so furthereth the encrease of the whole hereby : so is it in the body of Christ , which being animated by his spirit , & therby knit together fitly , and compacted by that which euery ioynt supplyeth according to the effectuall working in the measure of euery part , maketh encrease of the body to the edifying of it selfe in loue . Ephes. 4.16 . Col. 2.19 . So that no knitting together , no holding of the head . Col. 2.19 . No growing vp seuerally , because no growing together .

And the reason hereof is , the wisedome of God in communicating his graces diuersly , not to euery member all , nor to any the measure of any at the first . That so hereby there might be an encrease of loue in communicating this varietie of gifts , and so by this communication of their diuers gifts to each other , there might be a supply to each of what is wanting & thereby as an encrease of the whole body , so an encrease also of euery seuerall member thereof ; so that as without this mutuall supply each particular member cannot grow at all , so neither shall any bee perfected without the other , seeing there is a generall Resurrection to perfect the whole . Hebrewes 11.36.37 .

4 Seeing wee are subiect to much distraction , both in what we should do , and how to doe it : as also to much selfe loue in ouer prizing our estates & beginning in grace : therefore that we may grow herein . It is necessary that we still propound vnto our selues the most perfect paterne , euen looking vnto Iesus the author and finisher of our faith . Heb. 12.2 . That so hauing that patterne alwayes in our eye to preuent distraction , and also to humble vs in the sense of any present measure , that so still wee may deny our selues , and labour to bee found in Christ , not hauing our owne righteousnesse , that so in him we may be enabled to further growth .

5 And seeing at the beginning of our calling wee are for the most part carnall , more flesh then spirit , and so apt to abuse our holy liberty , as an occasion to the flesh very prone to look into things present , and to affect our wages here before we haue done our worke : Therefore a good helpe to spirituall growth is not to pore on things present , but to looke forward vnto things to come ; Heb. 11.26 . euen to that great recompence of reward which is set before , to follow hard after the marke for the price of our high calling in Christ : that so now considering how short our scantling of holinesse is to that marke , though happily these earthly things may bee short thereof , we may wisely in the apprehension thereof , cast away euery thing that presseth down , euen all by-respects to these base things , and so run with ioy the race that is set before vs : leuelling all our actions at that soueraigne end , and in that hope dayly labouring to be pure as God is pure , that so we may be made meet for that glorious inheritance with the Saints in light .

6 Seeing euery good and perfect guift proceedeth from the father of lights , in whom there is no variablenesse nor shadow of change . Iacob . 1.12 . Therefore howsoeuer wee haue dayly cause of repentance for the imperfection of our well doing , yet seeing without the helpe of our God we are able to doe nothing ( and it is by the grace of God that wee are what are ) we can do nothing at all . Therfore let vs adioyne dayly to our repentance , thankefulnesse vnto our God for what we haue receiued , that so thereby giuing him the glory of what wee haue already , we may receiue more grace to proceed in well doing .

And let the spirit of supplication bee dayly ioyned with our prayses vnto God , that hee which hath begunne the worke may perfect it in vs . Philippians 1.6 . being in nothing carefull for what we want , let our requests bee made knowne to God for what we want , by prayer and supplication with thankesgiuing . Phil. 4.6 . that so asking we may receiue , that our ioy may bee full . Iohn 16.24 .

5 Seeing without others wee shall not be perfected . Heb. 11.40 . As the euidence of our conuersion is to strengthen the brethren , so that we may be confirmed and strengthened in grace let vs also labour to conuert and strengthen others . Luke 22.32 . Psal. 51.13 .

6 Whereas the deceitfulnesse of the heart is a maine occasion , to flatter vs in the iudgement of our estates , either that we are not growne so farre as we imagine , or that we haue attained more , then in truth is cause ; therfore that we may grow in grace , keepe we a continuall and narrow watch ouer our hearts .

1 By dayly laying them open vnto God , and submitting them to the search of his spirit . Psal. 26.1 .

2 By a dayly triall and abasing them by the word .

3 By a more priuate and inward practise of secret duties of Prayer , meditation , and calling to minde former occasions .

4 By a more carefull ordering and suppressing of our inward thoughts .

And quickning the good that they may grow to practise .

7 Seeing wee cannot grow in grace vnlesse we grow in knowledge , therefore labour we to encrease dayly in all sauing knowledge by meditation in the word and workes of God , 2. Pet. 3.18 . and make wee conscience to practise faithfully what we know , Math. 25. that so to him which hath may be giuen : he that is faithfull in a little , may be entrusted with more .

8 Being wise to avoyd all curiositie of vaine speculations and contentious questions● , lest while we are entangled with these , we are carryed through pride of conquest to contentions and strife , and so neglect what concernes vs necessarily . 2. Tim. 2.23 . 1. Tim. 4.5.6 .

9 Seeing the loue of the world is a maine hinderance to our spirituall growth , either because if we want what we desire , we are pestred with distracting cares for the obtaining thereof : or if we haue it , we are much more subiect to be ensnared with too much do●ting and confidence therein : therefore labour we for contentednesse in our estates , and cast we our care vpon God who careth for vs , weane we our hearts from the loue of the world , by discerning the frailty and vncertainty , the deceitfulnesse of all earthly things : by setting our affections on things aboue , and submitting to afflictions hereunto , that so casting away whatsoeuer presseth vs downe , wee may runne with ioy the race that is set before vs . Hebrewes 12.1 .

10 And seeing besides our failings in what we should do , or haue done , we are also subiect dayly to many euils , which we should not do , whereof some may be open , besides many secret : therefore make wee dayly our peace with God by repentance , that so we may stil walk in the light of his countenance , and thereby be encouraged , and strengthned to grow to perfection .

11 Especially seeing the saints are most ouertaken , concerning the iudgement and vse of their Christian libertie , and so ensnared with many abuses , either by committing what is vnlawfull vnder pretence of that libertie ; or exceeding in the vse of what is lawfull , and so hindering themselues in better things , and thereby greeue the spirit and grow to dis-use thereof , or carelesnesse therein : therefore labour we especially ,

First , to iudge wisely of our Christian libertie how farre it extends , and wherein it is conuersant . And so , to moderate the vse thereof by such holy Bounds , wherein it is confined : of both , which at large in the Daily Sacrifice extant , and the Treatise of the Redemption of time , which ( God willing ) expect shortly .

12 Seeing Faith , as it is the beginning of Inherent grace , by purifying the heart , Acts 15.9 . so it is also the meanes of our encrease therein , by renuing our estate daily in Christ . Therfore , that we may grow in Grace , we must labour to grow in Faith . And that by daily encrease of knowledge , in the Mysterie of Christ , attained by constant hearing of the Word , and conscionable receiuing of the Sacrament , by looking backe into former experience of Gods mercies ; and so gathering from the Truth of God euidences of proceeding .

Especially by looking forward within the vaile into those pretious Promises , that are there laid vp for vs , Hebrewes 6.19 . 2. Cor. 7.1 . That so we may in that hope daily purge our selues more and more , 2. Pet. 3.22 . 1. Iohn 3.3 . and so profit and hasten to holinesse in the feare of God , looking for the appearance of Christ .

13 And seeing we shall be sure to be encountred with many enemies , that either by inward or outward tentations , either on the right hand or on the left , will labour to hinder our Spirituall growth ; therefore put wee on daily the whole Armour of God , Ephes. 6.11 , 12 , &c.

That so we may resist in the euill day : of which also at large in the Daily Sacrifice , together with the parts and vse thereof .

14 Seeing it is Patience that brings forth the perfect worke , 1. Iam. 3. therfore , that wee may grow in Grace , wee haue neede of Patience both to encounter and beare such oppositions as hinder our growth , and also to sustain vs by experience of former goodnesse in the sense of our wants , to cast vs vpon the sufficiency of our God , who will supply all our necessities , to vphold vs in the present want of what recompence we expect and yet seeme to be disappointed of , that so , when wee haue done the will of God , we may receiue the reward in due season . Hebrewes 10.36 . Galathians 6. If through impaciency wee faint not .

15 Aboue all , pray we continually . 1. Thes. 5.17 . with all prayer and supplication of the spirit , and watching thereunto with all perseuerance . Ephe. 6 18. That our God may supply what is wanting to our faith , and so to all necessary graces , that we may not be destitute of any grace which for the present may be fit , and interessed in whatsoeuer may further our reckoning vnto the day of Christ .

16. Seeing the Lord hath set apart vnto vs the Sabaoth , as wherein , we are more plentifully furnished with meanes of growth , and so haue oportunitie to trie and encrease our spirituall strength , therefore make wee conscience , especially to sanctifie this day glorious to the Lord , that so we may bee 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 , 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 euidence 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 discern● 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 sickness●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 . so is it with the grace of God ; which though it be perfect seede , yet being cast into the fallow and plowed ground of our hearts in regard of the vnaptnesse of the ground and season , it yeelds not fruit presently , but in due season , according to the prouidence and blessing of God , fittest for his glorie and the good of the ground .

2. As the seede is not discerned in growing at the first , and yet it growes ; so neither can the worke of grace be discerned in the beginning , no not in the infancie thereof and weaker proceedings of the same .

3. As the seede in it growing vp , is rotted first in the ground , Iohn 12. and dead , yea appearing past hope : so is it with the worke of grace ; so farre from being discerned sometimes to grow , as that rather contrarily , to sense it dieth : the old Man must be daily mortified , that the new Man may encrease ; yea the new Man must be abased in the sense of it owne attained measure , that still it may grow vp in Christ , to attaine perfection . And that by reason of the mixture of the Old man with the New , challenging the imperfection and staine of any goodnesse attained , and the preuailing of the flesh sometimes , in some degrees , ouer the Spirit , drawing vs contrarie to our maine purposes , to many euils : and yet furthering hereby our growth , in nourishing more necessarie graces of humilitie , and deniall of our selues , of Faith in Christ , contrarie to sense ; of spirituall pouertie , and hungring after Christ , of holy thirsting after the comforts of the life to come .

And this affordeth also diuers gratious consequences for our better discerning of the Manner of our growth .

As first , that we may not expect perfection at the first , nay , we must not be discouraged though as the seede dies and rots before it come vp and yeeld fruit : so it is with vs , euen after the seede of Grace is sowen in vs : for this doth tend to the more glorious triall of our faith and patience , and to the greater aduancement of the power of God , in sustaining vs in these kindes of desertions ; of his wisedome and mercy , in turning them about to the best vnto vs .

2. Though wee discerne not the worke of grace at the first , no not for some time , yet is the seede sowen , and will come vp at length , and he that beleeueth maketh not haste , Isay 8.

Thirdly and lastly , seeing the seede comes vp by contraries , by dying , &c. therefore , as we must not be discouraged in those particular blasts , and oppositions , those desertions and contradictions which doe occurre herein : so neither for the generall , must we liue by sense in any measure , when we are at the hight , as we thinke to rest herein ; but still we must liue by Faith , denying our selues , and relying only vpon Christ in the meanes , that so by him wee may be lead along to perfection .

Thirdly , A third Mysterie shadowing out the New birth , is that it is resembled vnto Light , Prou. 4.18 , 19. Heb. 10.34 .

1. Which as it receiueth it power from the Bodie of the Sonne , and this from the ordinance of God : so our conuersion is a sparke of the light of Christ the Sonne of righteousnesse , and this from the good pleasure and Fountaine of Gods eternall loue .

And therefore :

Howsoeuer it may seeme to be as the light , subiect to many Ecclypses , and vicissitudes , yet in Gods purpose and practise of his grace , it is constant and eternall .

2. As the light shineth more and more vnto the perfect day ; so is it in our Conuersion . At the first , our light is dimme and weake , but still in growing . The longer we liue in the Schoole of Christ ; the more we shine in holinesse , the neerer wee attaine to the life of glory , And therefore , as

There is a continuall worke of proceeding , though not alwaies discernable ; as the Sunne shines alwaies , though not apparant in our Horizon .

Nay , though the light be not discernable alwaies in that measure , yet as the with-drawing of the light and heat of the Sunne is very necessary and vsefull , least it extreame heat alwaies continuing , should burne the earth : so the absence of this sense and feeling of the worke , proues very profitable to humble and trie our faith , to make it expresse it selfe in other more necessarie fruits of Patience , Repentance , Compassion , &c.

Yea , as the Sunne when it sets in one Circumference , yet it shines in another , so that when it is night with vs , it is day with others , and yet we and they make but one Vniuerse : so is it in the worke of the Spirit : Though it bee with-drawne from one part , yet it shines in another ; it fayling in some graces , is the meanes to expresse it in others that are more necessarie : And therefore , though it shine not in one Climate , yet it shines in another ; and so while it is absent from one part , it supplieth else-where ; and so by this dispensation , by times and degrees , illustrateth the whole : and so though we daily grow , yet it is not without some interruptions and intermissions to our sense , for the present , by reason of such tentations which ouercast & trouble the same , of such open sinnes : as to grieue the spirit , and so suspend it working in somethings , and degrees for the present ; or that we grow carelesse and formall in holy duties , and so for the present want the comfort of them : yet as the light shineth more and more , vntill the perfect day , so is it with the New birth .

4. The worke of the Spirit is compared vnto Winde , Iohn 3.8 . Now as the winde bloweth where it listeth : and though wee heare the sound thereof , yet we cannot discerne whence it commeth , and whither it goeth : so is it in the worke of the Spirit . It is alwaies free in working ; and therefore neither can any goodnesse in vs , moue the same to worke otherwise then it pleaseth ; neither can the euill that is in vs , hinder the same from working otherwise , then that still may stand with the libertie and purpose thereof , for our maine good ; howsoeuer in some subordinate graces , it may seeme to faile and cease it working .

And hence arise many comfortable conclusions , both to discerne the manner of our growth , and also to comfort vs therein .

As first , in that no goodnesse in vs can moue it to worke further then it pleaseth , because it motion is the cause of our goodnesse , and disposeth the same as it pleaseth , for it owne sake . Therefore , though the best we doe , be in great weakenesse ; yet may not this challenge the worke of the Spirit , who sheweth his power in our weakenesse , and by our corruptions , raiseth daily matter to abase the flesh , and reserue the Glorie intierly vnto God ; and thereby also prouoketh vs daily to renue our strength in Christ , that in him we may grow vp to perfection ; that so the worke of Gods free grace may be daily led forward by the power of Christ which dwelleth in vs , Col. 1.19 .

2. Seeing the Spirit worketh freely ; therefore howsoeuer , when we haue done 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 as● 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 det●rall of our selues , more repose in God , more affiance and resting in Christ , more patience to beare affliction● , more charitie and compassion to ●akers , more alienation from the World , more humilitie and abasing in our owne eies , more hungring after perfection , and more hastening thereto .

Thus doth the spirit leade forward the manner of our growth to iustifie the freedome , and so the wisedome and faithfulnesse thereof .

And this shall further appeare vnto vs by the second propertie of the Winde , that though we heare the sound thereof , yet we know not whence it comes , nor whither it goeth , which , as it euidenceth still the free worke of the Spirit ; so it also discouereth gratiously the manner of our growth thereby .

As first , In that we may heare the sound thereof , though wee cannot discerne the substance of the same ; so is it with the Spirit , we may take notice of it working , both by it enabling of vs in well-doing , and also by the effect thereof , quieting our hearts therein , by the testimonie of our conscience , and scaling vp the approbation thereof , by the fruit thereof ; assurance of our saluation and ioy in the spirit from the same : yet least we should imagine the Spirit tied only to this effect , or that wee deserue the same out of the worth of our well-doing ; and so incroach vpon the worthinesse of our head : therefore , we shall but heare , not see fully , for that remaines for another life : some notice we shall haue of the truth of it working , though we cannot fully discerne the Mysterie thereof : And we shall but heare the sound thereof : some such feeling thereof we shall haue , as may assure vs that the grace of God is not in vaine ; though we may want of such euidences , which may euince the perfection of Grace , as are most fit for this state of growing : our faith shall be mingled with some doubting , our graces with some mixture of Corruption , that , as we may discerne the truth thereof , so we may also discerne the imperfection of the same : that so we may daily hasten to perfection by daily denying of our selues , and labouring to be found in Christ , not hauing our owne righteousnesse .

And therefore

Howsoeuer we haue not the perfect sight and feeling of our growing in Grace , neither enioy sensible comfort in the same at all times alike : yet is this so farre from challenging the truth of Gods grace in vs , as that rather it doth euidence vndoubtedly the power thereof : seeing in regard of the combate betweene the flesh and the Spirit , there must necessarily fall out such differences of the working of the Spirit , and also of our apprehension therof . Wheras if it were alwaies in one key and temper , it is a plaine argument , that there is no such combate , and so no true conuersion .

Only here let it suffice vs , that our God knowes what is best for vs , and will worke as it pleaseth him , that his grace may still be free . And if euer we had any true feeling of the worke , It is an euidence that we shall haue it againe , or else , that which shall be better for vs , knowing that here we liue by Faith and not by sight , 2. Cor. 5.7 . and that the power of God must be perfected in our weakenesse , 2. Cor. 12.8 .

Remembring now what is added , in the third place , as a liuely euidence of the working of the Spirit , that we know not whence it came , nor whether it goes : Therein giuing vs to vnderstand , that though we shall know so much of the working of the Spirit , as shall be sufficient for the present , yet is it still a free worker ; we may be to seeke if we will walke by sense , of any worke that is past , as if that all our former measure were but in hypocrisie , and wee may be to seeke of what shall follow after , if we tie God to any particular way , subiect to our apprehension , and do not see a farre off by faith , resting vpon the promises of our God , aboue our worthinesse , yea aboue our capacitie thereof , because we must still grow in knowledge , and so grow in grace ; yea , though we doe liue by faith , both in discerning , whereunto we are come , and whither we may goe in generall ; yet seeing we know but in part , 1. Cor. 13.9 . and so at the best so farre can beleeue , as that still we must desire the Lord to helpe our vnbeleefe : Math. 8. therefore neither can wee discerne all the particular waies of God , whereby he hath led vs hitherto ; neither shall we be able to follow God in all his waies : whereby he wonderfully bringeth light out of darknesse ; and by his secret power sustains & enables vs in our growth , aboue all that we can thinke or desire , that he may haue the only glorie of all his mercies , Ephes. 3.20.21 .

Thus doth this Metaphor of the winde euidence the manner of our growing in grace : that euen aboue our apprehension , yea contrarie to sense and ordinarie courses , as the ship many times sailes by side and contrarie windes , toward the Port , and is faine sometimes to forgoe her Burthen , yea her Anchor to , that so she may escape the storme and ride safely to the hauen ; so are we led along in this worke of Grace .

To this end , consider we further , that our New birth and growth in grace is compared to a combate , expressing therein , as the manner of it growth , which is by a continuall bickering and cont●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 the bodies corruption , which we cannot be rid of in this life , then by any perfect conquest ouer any particular euill which we desire to be rid of .

To conclude this point , If we shall but consider why the worke of Grace is called a Mysterie , Matth. 13. Ephes. 3.7 , 8 1 Tim. 3.16 . not only because it was hidden to the former Ages in regard of the Reuelation of the foundation thereof Iesus Christ , Rom. 16.27 . not then exhibited in the flesh ; and in respect of the manner of the Reuelation to our fore-fathers , euen by types and shadowes , that so they might more earnestly desire the substance it selfe , and might by them be led thereunto : But especially , In that euen now to vs that enioy the substance , It is also a mysteris , 1. Cor. 2.7 . both in that it is hidden to those whom the God of this World hath blinded , 2. Cor. 4. And also euen to whom it is reuealed , yet vnto them also it is still a mysterie , as not being able to discerne the hight and bredth , Ephes. 3.17 , 18. and depth and length thereof : howsoeuer they may apprehend so much as for the present shall suffice . These things , I say , if we well consider , wee may hereby discerne and iudge of the manner of our growth , that still it is in a mysterie . As not to be discerned by the worke , but by the effect thereof ; and yet no otherwise by the effect , but that still it leaues occasion of further doubting , and so of further search . Our wise God reseruing hereby vnto himselfe the only glorie of leading forward the Worke , by still abasing vs of all confidence therein , and so sending vs daily to the fountaine of this Mysterie , God manifested in the flesh , that so in him wee may grow vp to perfection .

The summe is ,

This Mysterie can better be discerned by the Spirit , that searcheth all things , and so reuealeth it vnto our spirits , as that somethings are reserued to it vnsearchable wisedome , that cannot be expressed or fadomed by any vnderstanding of mortall man . And therefore if I speake this wisedome of God in a mysterie , 1. Cor. 2.7 . As I acknowledge I can do it no otherwise , so I do confesse my selfe herein but a grower in Grace , that haue not yet attained in vnderstanding , what I am short of in practice ; and so therein doe interesse my selfe in the power of Christ , in whom we must daily grow vp together vnto perfection . Only this is my comfort , that as in reuealing what I know , I doe therein interesse my selfe in the promise , that to him that hath shall be giuen : as I must needes confesse to the glorie of my God , that much light hath herein beene supplied , in digging this Treasure , and wading further therein : so also for the comfort of others that may light their candle hence , they may know that if they Plow with my Hayser , and make vse of this sparke , their light shall be hereby much increased , and experience more confirmed , to discerne the manner of their spirituall growth , and so to attaine to a greater measure thereof . Somewhat I confesse my selfe to feele heerein , which I cannot expresse : and what I expresse , if it be still in a mysterie : Remember we that great is the mysterie of Godlinesse . And labour we in prayer to our gracious God , that he may daily more and more reueale his secrets to them that feare him , and that out of our more mature and comfortable experience thereof in our selues , we may be better able to communicate the same vnto others ; or at the least may comfort our selues , that we haue that new Name , which no man knows but he which hath it : blessing our gracious Father , that hath reuealed that vnto vs , which he hath hidden from the wise and mightie of the world , Matthew 11.24 .

And labouring daily to encrease in knowledge and conscience of obedience so farre as we know , that we may discerne yet further into the Mysterie of Christ , and so thereby of our growing in grace .

Who so is wise , let him vnderstand these things , and to whom the arme of the Lord shall reueale them : for the waies of God are plaine and equal , and the Iust shall walke therein ; but the wicked shall stumble at , and fall in the same .

And thus of the manner of our Spirituall growth .

And hereof we may make these Generall and Particular vses .

1. Generall : 1. Vses Generall . That seeing all these Mysteries discouering the manner of our spirituall growth , doe plainly euidence , that it cannot be discerned by sense , no not by any present degree or manner thereof , so that wee may rest precisely in any particular therein . Doth not this teach vs to liue by faith in the discerning and iudging of these Mysteries , or our selues by them ?

And is not the mercie of God wonderfull herein , that , amidst so many vncertainties in leading forward the worke , if sense may be the Iudge , wee haue now a sure rule to guide our selues throughly , both in the vse of the meanes , whereby this growth is led forward ; as also in our triall of prefiting by them : howsoeuer if we iudge by sense , we may be challenged as non proficients , not only not to haue gone forward , but euen to decay in grace ?

And may we not heere behold the singular vertue and power of Christ , in thus leading forward his worke , euen beyond , and contrarie to meanes ; that so we may giue him the glorie of his free mercie in crowning his owne worke so wonderfully in vs ?

Is not hereby iust matter daily offred vnto vs , to the abasing of ourselues in our best knowledge of Gods fauour , or our owne standing therin ; seeing we do but at the best , heare but the sound thereof and are many times so to seeke , that we know not whence it commeth , nor whither it goeth ? Is not the mercy of God admirable herein , still to preuent vs of resting in any measure we haue attained ? still to prouoke vs to deny our best righteousnesse , that wee may be found in Christ ; still to hunger after the fulnesse in heauen , and all this euen by faith in the Sonne of God . Whereby as wee discerne the insufficiencie of our best righteousnesse , as apprehending by faith the perfection of Christs obedience , and so still renounce our selues and lay further hold vpon the merit of Christ : So it is faith alone that prouokes a Spirituall appetite to hunger after the eternall perfection , by enabling to see beyond things present , into the things to come , 2. Corinth. 4.18 . Yea by faith we are enabled to see within the vayle , where-into Christ the fore-runner is entred for vs , that so we also may be drawne vp to him , and be for euer with him . Behold the life of a Christian , Gal. 2.20 . euen to liue by faith in the Sonne of God ; behold the Progresse in this spirituall life , we walke by faith , 2. Cor. 5.7 . and not by sense ; obserue the perfection and approching vnto glory , wee still sight the good fight of faith , 1. Tim. 6.12 . and lay hold of eternall life : so sure is the estate of a Christian , as not liuing in and of himselfe , but in and through the Sonne of God , by faith : so comfortable is our Christian life by faith , as hauing such daily experience hereby of the wonderfull wisedome , and power , and goodnesse of God , and so thereby hauing gracious fellowship and meruellous familiaritie with our glorious God ; so sweete is our experience hereby , Rom. 8.29 . in finding all things to worke together for the best , euen because through Faith we can measure them by the issues thereof : so comely and conuenient is this life of faith , in that hereby we preserue intirely the Prerogatiue vnto God , that he may haue the only glory of the worke ; and yet by faith are graciously quickned and enabled to follow hard after the marke , Phil. 3.13 . and lay hold of eternall life . As hauing by faith receiued already the earnest of our Inheritance , and so prouoked by faith to persue the same with more eagernesse , yea enabled by faith to the daily purifying of the conscience from euill workes , that so we may draw neere by faith with boldnesse vnto the Throne of Grace , and thereby by claime the performance of Gods Promise , that he that hath begun the worke , Phil. 3.6 . would perfect the same ; yea , by faith we daily proceede from faith to faith , from one degree thereof to another , till at length we attaine the end of our faith , 1. Pet. 1.5 . which is the saluation of our soules .

Thus is the life of a Christian the life of Faith , euen from the beginning to the very end thereof . And this should teach vs : First ,

To labour more and more the knowledge of this great Mysterie of Christ , that so our faith hereby may be confirmed and encreased .

And so according to our enlarged Knowledge of this great Mysterie , to enflame our hearts with more holy admiration at this wonderfull secret , that thereby our hearts may be more rauished with the loue of Christ ; and our loue may be expressed in more glorious reioycings and thanksgiuings for this vnspeakeable gift .

2. This may lessen vs to endeuour more and more an holy conformity vnto Christ , in all Actiue and Passiue obedience ; as both euidencing hereby the power of faith , and so enabling hereby still to grow from faith to faith , to more assurance of faith , by the euidence of this glorious image : To more victorie of faith , in ouercomming all oppositions ; to more cleerenesse of faith , in seeing a farre off into the things to come , and so hastning by Faith for the enioying of them . And thus of Instruction .

A second vse is of Reproofe .

For , 1. Doth not this challenge their presumption , this take vpon them to iudge not only of their owne , but of the growth and proceeding of others , by such carnall rules , as sense affordeth ; as by outward profession , flashes of zeale , vaine boasting of themselues ?

2. Doth it not conuince their arrogancie , that boast of perfection in this life , seeing our best measure heere , is but thriuing in grace , and herein also we are not only subiect to many flawes and interruptions ; but at the best , can apprehend no further thereof , then that still wee are to seeke , and so happy , that wee may still seeke , that so wee may still finde ; that wee cannot further comprehend , but that still wee must bee comprehended ; either that which wee doe , must be accepted aboue the worth thereof : or else we are like to lose our labour for the present , and let goe our hold for the time to come ?

3. Doth not this condemne their folly , that measure their estate by one constant gate and tenour thereof ; as if either it were a set station , not to be moued , or else such a motion , as had not it stoppes and interruptions ? they neuer doubted , they were neuer of other beleefe , they are holy enough ; and seeing , either they must grow and goe on , or else they were neuer in the right way , and it is their euidence that they are in the right , that their pace is broken , and different at the best .

4. And are not they iustly then to be reproued , that being in the right , doe yet notwithstanding question their estate , because they finde some faintnesse in the iourney , meete with some rubs , & catch some fals ; yea sometimes misse their way . Is not this the case of the best proficients ? are not the best wrastlers and souldiers subiect to these aduentures ? Is not this an euidence of the combate betweene the Flesh and the Spirit ? must not the power of God be seene in weakenesse , and his glory perfected through infirmities .

5. Doth not this conuince their securitie , that say in their hearts , they shall see no euill , nor meete with disasters ; that imagine they can hold the Winde in their fist , and tie the spirit to one manner and measure of working , as if they could not fall , or smart for their folly ? Doth not the spirit blow where and how it listeth ? Is not our portion heere , in teares , in much weakenesse , and manifold contradictions ? Must not the light of the righteous shine more and more vnto the perfect day ? Is it not subiect to many changes and vicissitudes , that so it may fit vs to that vnchangeable glorie and perfection .

Thirdly , 3. Vse of Comfort . Herein also may be gathered many sweet and vnspeakeable comforts , in whatsoeuer distractions and pressures the Saints of God may be subiect vnto . As that seeing our growth in grace is in such a manner ; and such a mysterie : Therefore , as euen there is a naturall growth in sleepe ; so the Spirituall man may grow in grace , though he discerne it not .

Nay , as vsually in sicknesse there is a greater measure of growth then at other times ; so euen in those distempers and strange distresses , which may seeme to threaten dissolution and vtter wracke , yet such is the singular wisedome and mercie of God , that euen by these contraries he encreaseth the spirituall thirst , purging thereby the soule of such pestering humours , as hinder Spirituall concoction and digestion , and so quickning the appetite and stomack to spirituall nourishment , and so cleering & thinning the vitall bloud for better distribution into each parts ; whereby the flesh is not only renued as a yong childe , but also enlarged and extended to further growth .

Speciall confort herein . More particularly , hence ensue many speciall Cordials in some such maine and desperate extremities , which doe most appall and deiect afflicted spirits : As

1. In Spirituall desertions of sin . First , In the case of Spirituall desertion , and that

Either when the Lord leaues vs to be ouertaken with some grosse or fretting sinne .

Which howsoeuer it may seeme to challenge vs of quenching the spirit , that so all may seeme to be lost ; yet since this may fall out , rather through our owne negligence , rather then wilfulnes ; and rather by the violence of tentation then our owne purpose , and delight therein , howsoeuer wee may grieue the spirit , by our carelessenesse , and scandall following thereupon , and so depriue our selues of the comfort thereof , which now is not seasonable , least it may harden in sinne ; yet shall wee finde such a worke of the Spirit , as may conuince for sinne , and prouoke iust reuenge for the same ; which shall now yeeld seasonable ioy for the mastering of such an enemie , and so enable to walke more warily against future encounters , and more tenderly and wisely also in iudging and recouering others : so gracious is the Lord to bring light out of darkenesse , that though by our carelessenesse , we haue grieued the spirit , and so are bereft of that assistance as might keepe vs from some such grieuous sinne , which may awaken out of securitie ; yet the sense of this sinne , procuring heartie sorrow , and iudging thereof , shall thereby proue the meanes to subdue the same .

And this mastery of corruption , though it be bitter to the flesh , and so may be cause of further sorrow ; yet withall it shall proue most comfortable to the spirit , as hauing quieted the conscience graciously hereby , and so recouered boldnesse in the presence of God , that so in his fauour , we may recouer that vnspeakeable ioy , which shall neuer be taken from vs .

The like may be applyed in that other fearefull case of relapse into the same sinnes againe .

2. Comfort in Relapse into the same sinnes . Which seeing it hath beene the lot of the deerest seruants of God , that Moyses shall faile againe in infidelitie , and Abraham lye againe concerning his wife ; therefore , as notwithstanding these sinnes they recouered the fauour of God : so may we also hope for the like mercie , though we fall againe into the same infirmities . For who shall restraine the spirit to blow as often as it listeth , seeing the ground of it breath is in it selfe , and not from vs ; seeing it Power is illimited , and it breath most free and absolute ; seeing it wisedome is infinite to turne daily failings to the best , and his faithfulnesse euerlasting , to perfect his owne worke ; shall not this prouoke vs to loue the more ? Luke 7. by how much more is forgiuen vs , shall it not more tend to the glorie of Gods mercie ? the more he forgiues , shall we not hereby proue more comfortable examples to raise vp great sinners ? shall we not haue better experience to accomplish the same ?

A second desertion followes vpon the former ; namely , 3. Comfort in desertions of corrections . that by reason of such grieuous sinnes , the Lord withdrawes himselfe from vs , as a chasticement thereof ; and so we are ouertaken not only with outward afflictions that may bring vs to the knowledge of sin , but also with inward anguish and horror of spirit , to scourge vs soundly for the same .

Which though it proues an occasion to challenge our estate , as being forsaken of God , and so many times plungeth into the very iawes of despaire ; yet why may not this proue soueraign and profitable vnto vs , as well as Physicke compounded euen of poison recouers desperate diseases ? Is not the wisedome of God more admirable herein to cure contraries by contraries ? Is not the power of God more glorious in sustaining in these extremities ? Is not his mercie more glorious in releeuing vs by an inuisible hand , and intermingling such sparkes of hope , with these flames of despaire ; as that though our selues cannot discerne the same , yet others that stand on the shore , and haue passed through such hellish stormes , may both sensiblie discouer the same , and apply it to our sustaining and recouery in due time ? And doth not the spirit herein worke wonderfully for the triall of our faith , Iob 13.15 . that though the Lord kill vs , yet we shall trust in him ? Is not our loue vnto God wonderfully confirmed , that now will follow him , though he seeme to forsake vs ; that now fasten vpon him , when he seemes to shake vs off ?

Is not our sinceritie graciously approued , that though we finde no comfort in his seruice , nothing but thunder and lightning from his ordinance , yet we shall rest on his owne ordinances , though they encrease our maladies ; we dare not but obey God , nay we must vse these meanes , euen because he hath commanded them .

Surely , as of all afflictions , this is most grieuous ; so aboue all other , the issues hereof are most glorious and comfortable : and the longer we are in cure , the soundlier shall we be healed , and being healed , shall be more thorowly comforted .

The like may be said concerning all such other desertions and afflictions of the minde . 1. As decay in grace . 2. Deadnesse in holy duties . 3. Not answering our best endeuours for the present , and such like , as shall be made manifest in my Treatise of The Cure of a wounded Spirit , which shall shortly follow for the publike good .

And thus of the Manner of Spirituall growth , together with some such vses , as arise thereout both for reproofe , instruction , and comfort .

THE CONTENTS OF THE FIFTH CHAPTER . 1. Concerning our life by faith , and not by sense . 2. To compare Spirituall things with Spirituall . 3. That we must bring forth fruit in due season , according to our callings . 4. That God accepteth the will for the deede . 5. That by the manner of the mortification of the flesh , the manner also of Spirituall Growth may be discerned . CHAP. 5. OF CERTAINE Rules very necessarie to discerne the Manner of our Spirituall Growth , and to comfort vs therein .

HItherto of the Manner of our Spirituall growing in grace .

Whereby as we may in part be satisfied , in regard of such cauils which carnall reason may obiect against the same . So for our further instruction and satisfaction herein ,

Obserue we further these Rules .

First , That we must liue by faith , and not by sense , 2. Cor. 5.7 . that is , to discerne the Manner of our Growth : not so much by what we presently discerne , or by the present effect of such meanes as we haue vsed thereto , for this may deceiue vs many waies ; as by the power of God , 1. Pet. 1.5 . in blessing the meanes aboue what we can thinke , Rom. 4.21 . much more feele for the present . And so by the power of faith being able to discerne a farre off what is fittest for Gods glorie , and what is prepared for vs , to be capable of glorie , we shall be so farre satisfied in the manner of our growth , as , so to be thankefull for any worke we finde , though it answer not the meanes , or our expectation for the present , as still to be humbled for what we discerne not , or what we doe discerne not correspondent thereto ; and so still to hunger after the righteousnesse of Christ by whom we may be satisfied , both in the present measure , that it shall be accepted in the Couenant , and so enabled thereby to a daily further measure , that so at length wee may attaine to perfection .

And this both by comparing what is past with what is present , that so we may discerne whereto we are come , and by thankefulnesse make way for further supply ; as also by things past and present looking to what is to come , that so wee may not sticke in any measure receiued , but rather hasten to that which is before , Phil. 3.13 . and that still looking to Iesus the Authour and finisher of our faith , that so wee may endeauour to perfect holinesse .

Thus we must liue by faith in discerning the manner of our growth . And this will affoord vs many Comfortable conclusions to settle vs against diuers tentations , which are incident hereto .

As first ,

Whereas it much distracts the Saints , that because they cannot sensibly discerne for the present , the ma●ner of their Spirituall growth , no more then they can their naturall : therefore they question oftimes the truth thereof . If now they shall know , that in the discerning thereof , they must liue by faith , and not by sense ; this distraction will easily be remedied .

For now , seeing that may be beleeued by Faith , which is not apprehended ; nay , is contrary to sense : therefore though our growing be not discernable to sense ; nay sense apprehends somewhat , that may be contrarie to our growth , therefore notwithstanding these , we may still grow in grace . Nay , seeing we grow by faith and not by sense , therefore is this vnto vs a true euidence that we doe grow indeed , when we doe not sensibly discerne it for the present , when we find somewhat in appearance , & opposition contrarie thereto : if we yeeld not hereunto , but rather liue by faith in the power and wisedome of our God , bringing light out of darknesse , and shewing his power in our weakenesse , this indeed is a true token , that we grow in spirituall knowledge , and heauenly wisedome , to discerne things that differ : and so also that we grow in grace , and so doe hereby fight the good fight of Faith .

2. Whereas to liue by Faith , is not only to haue some feeling of what wee beleeue by the seale of the spirit in generall , as that thereby we are persuaded of the truth of the worke in vs : But to liue by faith , is further to rely vpon the free power and goodnesse of God , aboue what presently wee feele ; Rom. 4.17 , 18. lest our present feeling causing spirituall Pride , and so securitie , and so hardnesse of heart , and remissenesse in well-doing , do thereby hinder our spirituall growth : therefore , howsoeuer we may haue some such sense of the worke of grace , as that we may iustifie the truth of it for the present in the meanes , at least in humbling vs for our fayling and imperfection therein : that so it may not be in vaine . Yet still we must liue by faith , aboue any such present feeling , both to haue the comfort of the acceptance of what we haue done , aboue the worth thereof , as also to looke forward and lay hold vpon the fulnesse of Christ , in whom our imperfections shall be holpen , and our wants daily supplied vnto the perfecting of the worke of grace in vs .

And therefore ,

Though we feele but so much for the present , as may keepe vs from sincking in despaire ; yet still we must liue by faith aboue all present feeling or desire , that we may be kept from presumpt●on , and kept in a continuall hunger after the best graces . And this meeteth with a second tentation arising from present feeling of the worke of grace , teaching vs to auoid Spirituall Pride , Presumption , &c. by liuing still by faith aboue and beyond all present feeling .

And secondly though in our best performance of holy duties , we finde not that present answer as we expect ; but rather meete with what is contrarie thereunto ; yet if now we can liue by faith , we shall be fully satisfied . For faith will now teach vs to performe obedience vnto God simply , because he commands , and not so much for what is promised ; and so to measure our Spirituall growth rather by encrease of our obedience , then returne of the issue thereof .

Yea , though we haue not our particular answer for the present , yet the triall of our faith will bring forth Patience , Iam. 1.3 . and Patience will perfect the worke by pe●seuerance therein ; yea faith , Heb. 11.1 . which is of things not seene , will enable vs to see a farre off into that great Reward , Heb. 11.26 . which will sufficiently supply and recompence all our present disappointments and waitings .

Nay , though we meete with contrarie blasts , and issues to our desires ; yet Faith that purifieth the heart , Acts 15.9 . will reueale vnto vs some inward cause of these contrarie effects : and so will enable vs to purge out such secret euils of Spirituall pride , vaine-glory , and such like , which vndoubtedly haue staied Gods hands from giuing vs our desires : yea , such herein is the power of Faith , that resting vs vpon the power & good pleasure of God , it will thereby pacifie the minde in what God pleaseth to dispense , and satisfie also the same , that this is best for vs , though for the present we cannot discerne it , through impatience , pride , or such like ; yea the power of faith will dispell these fogs , and make manifest to the aduised Spirit , what may be best for it .

Yea , herein also appeareth the wonderfull vertue of faith , that it will keep the worke a foote more earnestly , the more it seems to be crossed ; & continue the same more eagerly , in hope at length to preuaile , and neuer giue ouer till it hath ouercome the Lord .

Oh that we could wisely consider thereof . Indeed wee haue a Promise , that if wee beleeue , wee shall obtaine whatsoeuer wee aske ; so that it may seeme , that if we doe not obtaine , wee doe not beleeue . But if we remember withall , that we must aske according to Gods will , and that Beggars must be no choosers , and that we may not indent with God , either for the time , or particular ; for so we liue by Faith , we may vndoubtedly obtaine what is best for vs ; if not the particular for the present , yet what meane-while shall be better , and the particular , if necessarie , in the time most conuenient . Only let vs pray in Faith , Iam. 1.6 . and so wait with Patience , apprehending him which is inuisible , and in him , the glory to be reuealed ; and so shall we obtaine whatsoeuer may further thereunto in that time and manner and measure as may be most auaileable .

To conclude this Point ,

The necessitie of this life by Faith ariseth from these two considerations :

1. From that admirable and wise manner of Gods dealing with vs , in leading forward to perfection .

2. From our weake and diuers manner of apprehending the same . i. Gods dealing herein is discerned .

First , by bringing light out of darknesse , that is , by producing contraries out of contraries ; good out of euill ; grace out of sin . And this the Lord doth diuers waies .

First , Generally working out of euery sinne . 1. Sense of our owne inabilitie , and corruption . 2. So sorrow for the same , and so repentance , & so more humilitie & warines against future assaults , and greater tentations ; so that of necessitie here we must liue by Faith , that by this peircing and cleere light , we may be able to discerne through the thicke cloude of voluntarie sinning , notwithstanding an vnwillingnesse to commit the same , that in the sweet of sin , we may discerne the bitternesse thereof , & a loathing of euill , euen in the tickling delight of the same , and so may be brought to true humiliation for the same , that in the bitternesse of sinne , we may discerne the mercie of God , in correcting vs in this life , And by the mercie of God may be brought to such a kindly sense of corruption , as that though it doe aboue sense abase vs , in regard of our deserts , yet it may not sinke vs in despaire , in respect of Christs merit ; so that our sorrow for sinne may not vnfit vs to vse the meanes for the conquest thereof ; that in our combate and wrastling against corruption , which we shall neuer be rid of here , we may rely vpon the power of God , to sustaine vs aboue our abilitie ; vpon the promise of God , to giue the issue , though we discern no likelihood thereof . Especially , that we may rely vpon the free goodnesse of God , to accept our weake measure of repentance , aboue the worth thereof .

A second ground of this necessitie of our life by saith is , the consideration of Gods speciall dealing with vs , in bringing light out of darknes : & this also diuersly .

As 1. By turning about our failings in wel-doing , to be a meanes to empty vs of all confidence in our owne righteousnesse , Gal. 2.20 . or measure of grace we haue attained , that so we may be cast vpon the merite of Christ by faith , for the acceptance of our persons aboue the sense of our own worth ; and so also by faith may daily receiue new sap and nourishment from Christ our head , to bring forth more fruit , and so in him to grow vp to perfection .

A second worke of God in bringing light out of darknesse , implying the necessitie of our life by faith , is , that for the discouery and purging out of the roote of our inbred corruption , and naturall concupiscence , he leaueth vs to be ouertaken with some bitter fruits thereof , as not only to be pestered with many fearefull and blasphemous thoughts and imaginations ; but sometimes to breake out to some vnseemely actions , that so we may take further notice of the power of that contagion , and defection , and so labouring to cleanse the fountaine , may make the streames more pure and gracious .

And hereto we haue speciall vse of liuing by Faith , and not by sense . As , That in our present failings , we rely not so much vpon our actions , as vpon our purposes in faith , not so much vpon what we are for the present , as what we haue beene formerly , nay , what we shall be ; not so much vpon our impotencie , as the power and wisedome of our God , in bringing light out of darkenesse ; not so much vnto the present desertion , as the issue thereof : aboue all to plead our right in Christ , and to rely vpon his righteousnesse ; All which are gracious workes of Faith , aboue , and contrarie to sense .

A third worke of God in bringing light out of darknesse is ; that whereas the Saints are subiect to many Spirituall euils , as Vaine-glory , Spirituall pride , hypocrisie , selfe-loue , securitie , &c. It pleaseth our wise God , for the purging out , or preuenting the extremitie of these Master sinnes to leaue vs many times to outward and grosse euils ; wherby our corruption being throughly abased , and selfe-abilitie confounded , whereby the Pride of our profession , being disgraced , and carnall confidence reiected , we are heereby led by Faith to a more through deniall of our selues ; and so a more carefull search and purging of the Inward-man ; being sustained by Faith in these euils , to preuent despaire and securitie , and so graciously enabled to lay hold on Christ for the perfection of the worke of sanctification begun in vs .

And so this first manner of working , in bringing light out of darkenesse , doth euidence the necessitie of our liuing by faith .

A second manner of Gods working , in leading forward to perfection , is by manifesting his power in weakenesse , that howsoeuer , there be somewhat begun in vs , yet it is in that weakenesse , and infirmitie , that of necessitie there must be a mightie power of God , manifested in bringing forward the worke ; and this weakenesse doth much serue to the aduancement of Gods wonderfull power . And to both these , there is necessary vse of liuing by faith , both to discerne and apprehend the power of God in weakenesse , as also to giue him the glory of his power and admirable working in vs , so weake and vnworthy subiects .

Now it pleaseth the wise Lord thus to begin and leade forward the worke of grace , in much weaknesse , by it seuerall degrees and interruptions , at length to perfection , for these reasons : First in respect of the subiect and vessel , wherein this treasure is reposed ; namely , the corrupt nature of Man , and such conditions as hereby it is subiect vnto ; namely , to be a stranger both in the world from that Countrie which is aboue , and yet a pilgrime and trauailer thereto .

Concerning our corrupt Nature , howsoeuer vpon our first ingraffing into Christ by Faith , wee receiue a double benefit , not only that the guilt and punishment of sin is vtterly abolished , but also that our Persons are accepted perfectly righteous , by the imputation of Christs perfect obedience , whereby being cloathed vpon , we are accepted also as pure and perfect in the sight of God , which is the benefit of our Iustification ; so also doe we receiue from this root another gracious blessing : namely , that our corrupt Nature is also begun truly to be clensed & renued in euery part , Ephes. 4.16 . & in these first fruits of the Spirit , hath a certaine pledge and assurance of it perfect holinesse in due time . I say in the due time we shall haue vse thereof , euen when we shall attaine to the estate of perfect happinesse ; which because it is expected only in another life , therefore as we haue no neede of such Perfection heere , seeing our Head hath satisfied the Law for vs ; so it is very necessary and conuenient in respect of our condition in this life : this is two-fold .

First inward , namely , the state of corruption , and that our sanctification should be imperfect .

2. The consequent thereof , which inferres a double condition .

First , that wee are Pilgrimes and strangers in regard of the world .

Secondly , that wee are strangers , as from our Countrie , so trauailers also to the Citie which is aboue .

Concerning the state of corruption , that this in part shal abide with vs in this life , euen to the last period thereof , and so our sanctification must needes bee heere imperfect ; this is so ordained , in the speciall wisedome of God , both in respect of himselfe , and also in regard of vs , and so consequently in consideration of the wicked .

First , I say , the Lord heerein intends himselfe : and that

1. To aduance the Al sufficient merit of his Sonne , in satisfying daily for sinne , and by his daily intercession , making peace with God , by the vertue of his death , daily mortifying sin , and by the power of his Resurrection , daily quickning and encreasing new obedience .

2. To magnifie his free mercy , in the daily pardon of sinne .

3. To aduance his power , in sustaining vs in our infirmities .

4. To glorifie his wisdome , in turning them about to our good .

5. To manifest his iustice , in chastizing corruption .

6. And so reserue the glory of all these vnto him selfe , by conuincing our vnworthinesse in and by them all .

Secondly , in this state of imperfection , the Lord respecteth his children wonderfully . As

1. Hereby confirming our saluation vnto vs graciously , by the daily experience of his mercy in the pardon of sinne , and giuing vs victorie ouer the same .

2. And so in this hope prouoking vs daily , by experience of our sailings , to a greater watchfulnesse ouer sinne , and wisedome to preuent or subdue the same . And so

3. By this meanes keeping from Apostasie and desperate euils , which the wicfall into .

4. And so prouoking out of the sense of our slips and backsliding , to make more hast to our iournies end .

5. Yea , encreasing hereby our groanes and sighes after our dissolution , that we may be rid of sinne , Rom. 7.24 .

6. Comforting vs in the experience of tentations and infirmities ▪ that still as we haue neede , so we haue interest in Christ .

7. And so sending vs daily out of our selues , in the deniall of our best righteousnesse , to labour the acceptance of our persons , in the merit of Christ . And so

8. Being refreshed in him , to hasten on to perfection .

9. Making vs thereby more compassionate of our brethren , that so by gayning and conuerting others we may profit our selues . And so

10. Weaning vs from the loue of the World , and such baites of sinne as arise from thence .

11. And so humbling daily vnder the mightie hand of God , in enduring patiently whatsoeuer chastisements he laies vpon vs ; that so corruption being purged out , wee may be refined daily , and prepared to glorie .

12. Hereby we are daily acquainted with the deepnesse of Satan , and so haue more comfortable experience of the power and wisedome of God , in subduing his malice , and turning it about to our good .

13. And may also haue comfortable experience of the Spirit , in leading through all oppositions , and making vs more then conquerors .

14. That we may discerne the singular mercy of our God , in making vs as it were fellow-workers with him , in so glorious a worke of our saluation . These and such like benefites redound vnto vs by this condition of infirmitie , and imperfect sanctification : which in a continuall state of perfection , wee should neuer haue compassed . Besides that , this state is not conuenient for strangers and Pilgrimes , such as know not what wee shall bee , 1. Ioh. 3.1.2 . and yet by Faith are trauailing homeward . And this aboue all other , is the ground of our imperfect estate , that wee may not rest therein , as if wee had attained ; but still liue by Faith in the Sonne of God , and so still by faith see a farre off into the life to come : that so the excellencie and power of Faith , may be aduanced in leading forward the worke , and the Scriptures may be fulfilled , that the iust must liue by Faith . And surely as herein the Lord enuies our owne good principally , so also doth he aime at the condition of others , with whom we cannot but be conuersant in this militant estate .

Surely , the wisedome of God is admirable in this dispensation of weaknesse and imperfection ; whether we respect generally the whole mixture of good and bad , or else consider them seuerally .

If we regard them together . Doth not the conscience of our wants , necessarily binde vs to communion , as hauing neede of others helpe , hauing matter daily to exercise our loue to others , and so preuents singularitie and separation , the very bane of true comfort ; and so proues a gracious meanes to preserue vnitie euen by this difference , in supplying each others wants , and thereby to maintaine loue , which is the bond of perfection ? Is not the Church the communion of Saints ? and is not our different and seuerall wants , the meanes of maintaining the fellowship ? And is not this the meanes to prepare vs to the heauenly Communion , Rom. 12. 1. Cor. 12.

2. Consider we them seuerally .

Are they such as belong to God ? How doth the conscience of our wants prouoke vs to tender their case ? Are they yet without ? how doth this inflame vs to bring them in , that they may be one with vs ? Are they within , and yet behind vs ? how doth this enable vs cut of our owne experience , to hold them vp and put them forward ? how doth their ensample further vs , if they be before vs , to attaine vnto them ?

Are they fallen ? how doth this warne vs to stand the faster , how doth this moue vs , out of our experience , to raise them vp with all meeknes , Gal. 6.1 ? How doth this exercise our wisedome in not adding affliction to affliction , by condemning them ? how doth it prouoke our thankfulnesse , that yet we stand ? how doth it nourish feare that wee may fall ?

Againe , are they such as doe not belong to God ? yet how doth the conscience of our failings preuent peremptorie iudging of them , but to leaue them to the Lord ?

How do our infirmities proue means to stumble and harden them in their sinnes ? Yet how doe our graces shining euen in infirmitie , make them inexcusable , and iustly condemne them ? especially in that they fare the better for vs , the worse wee fare by them ; enioying what they haue for our sakes ▪ and yet enuying vs the crumbes , that fall from their table : how doe our infirmities prouoke them to hasten vs to heauen , by doing their worst ? how do we by doing our best hasten them to destruction ? Yet how doth our weake measure of grace bridle them sometimes in their wickednesse ? how doe they flatter themselues in their counterfet holinesse , seeing in outward things they seeme to equall and goe beyond vs ? how doe our infirmities become an occasion to excuse them in their prophane wickednesse , seeing wee are in semblance as bad as they ? These are some of the effects , which arise from our Imperfect state , in regard of the wicked .

If wee shall consider the consequents of this state of weakenesse , that in regard hereof , wee are strangers in the world , and trauellers to our countrie which is aboue : doth not this imperfect condition fitly sort hereunto ? doth it not graciously further vs both in the one and other ?

Concerning our former condition , that we are strangers in the world , hath not our wise God so disposed , that generally though we are adopted into the Church ; yet wee shall haue our abode sometime in Mesech , and conuerse in the world , as part of our dowrie and ioynture recouered for vs by Christ ; and yet so vse it as if wee vsed it not , that wee might approue our repose in , and pursuit of a better inheritance by laying vp a good foundation hereby against the life to come . And can wee do this , vnlesse wee bee strangers in the world ? not onely strangers in affection , not to set our hearts thereon , but also strangers in action to , as vsing it but for our Inne to lodge for a night & away , and taking sparingly thereof , as the dog laps the water of Nilus , and so hies away , for feare of a snatch ; yea being vsed as strangers in the world , which loues her owne . And doth not this estate of infirmitie effect or occasion all these ? is not the power of God seene in our infirmities , to sustaine vs in all these ? Consider I pray you , doth not the daily sense of our weaknesse and affections , partly carnall , giue vs wofull experience of the vnsufficiencie and deceitfulnesse of these earthly things , & so schooles vs by our harms , not to set our hearts vpon them ? doth not the earnest and first fruits of the Spirit , though but in weaknesse , yet leade vs to an higher pitch then these base and earthly things , as no way suteable therunto ; and so teacheth vs to renounce them in comparison of what is before vs , what already is begun in vs ?

Consider againe , what makes vs so iealous and daintie in the vse of these earthly things , but the conscience of our weakenesse , being so apt to abuse them , or to be ouer-set with them ? what makes vs so sparingly to drinke of these broken Cesterns , that though they bee sweete in the mouth , yet they are bitter in the belly ? what makes vs to take them with a kinde of fulnesse and loathing , but that wee haue tasted how sweete the Lord Iesus is ; and so finde no relish in any thing else but with him , account all other things as dung in comparison of him ? Surely if to the hungrie , bitter things are sweete : how is it , that wee so hunger after Christ , though hee be bitter to the flesh ; but that wee are not yet fully satisfied with him , and yet haue tasted much sweete in that bitternesse ? And seeing the soule that is full , despiseth the honey combe ; how can wee but despise these bitter sweetes , seeing we haue found sound contentment in Iesus Christ ?

Consider yet once more , what is it that makes vs to bee accounted strangers in the world : Is it not that New name we haue receiued , which no man knowes , but hee which hath it ? Is it not the earnest of the Spirit , which the world knowes not of ?

What makes vs to bee entertained as strangers , of the world ? is it not because wee are signes and wonders among them , nouelties , singularities , and so seditious and vile persons , not worthy to liue ? What makes vs still to walke as strangers in the world ? is it not because it is not our rest , wee looke for a cittie , which is aboue ?

Thus are wee also trauellers and pilgrimes to our natiue Countrey . And so wee are Growing in Grace , that still wee may come neerer home ; so wee hasten to perfection , that wee may come to our iourneys ende . If wee were perfect , we should neither bee strangers nor pilgrimes ; and because wee are strangers and pilgrimes , therefore wee are subiect to fleshly lusts , that wee may ouercome them : therefore our condition is vnperfect , that by these meanes wee may bee perfected . Thus doe these conditions euidence our state of infirmities and corruption , as being necessarie consequences thereof , and yet gracious meanes to free vs from the same , and to haue their happy issue in this glorious libertie . And could wee bee sustained in this state of infirmitie , but by the mightie power of God ? Could wee manage wisely these estates without the speciall assistance of the Almightie ; and could wee apprehend and rest vpon this power of God , so farre aboue and contrary to sense , but by the power of Faith ? could wee ascribe vnto the Lord the glorie of his power , but onely by Faith in the denyall of our selues , and all carnall wisdome whatsoeuer ?

Obserue I pray you .

Is our state in weakenesse and much imperfection ? what must sustaine it in that weakenesse , but the power of God ? Is it not his onely and mightie arme , that brings forth the birth , which hath no strength of Nature thereto : nay , to which the power of Nature in it wisedome opposeth it selfe .

When the Man-childe is borne in a manner dead , and readie to be swallowed vp of the Dragon ; what now can musle the mouth of this roaring Lion , but the mightie power of the Lion of Iuda ?

When the childe must flee into the Wildernesse , when there is no meanes of preseruation , all dangers are appar●nt ; what can preserue it there , but the great power of God ?

When it faints and swounes through Spirituall desertion ; what must sustaine inward life , and recouer it againe , but the power of God ?

When the stranger misseth his way ; what can bring him in againe , but the mightie hand of God ?

When the Trauailer is surbated with ouer hast , and tedious trauaile ; what must heale him by rest and repentance , but the power of God ? What must leade him in these fogs and mists , and sometimes also in the darknesse , for there also he must trauell , but the power of God , like a pillar of fire ?

What must secure him against the scorching heat of the day , but the power of God in the cloudie pillar ?

And how can he discerne or apprehend this Power of God in these manifold weaknesses , but by the eye and hand of Faith ?

Is it not faith , that giues a being to those things that are not , and so breedes hopes euen of things not s●ene , and so in hope of that which wee see not , breedes patience to wait for it : and so Patience brings forth the perfect worke , that so we may be perfected to enioy what we did beleeue ? And what sustaines and eleuates our Faith against hope to beleeue in hope , and so apprehend what is impossible ? Can it be any other then the Power of God , vnto whom all things are possible , who calleth those things which are not , as if they were ? Was not this Abrahams ground of Faith , that he was perswaded that God was able to performe it , Rom. 4 21. yea able to doe that which was impossible in Nature , euen able to raise vp Isaac from the dead ? Behold the power of God is the ground of our Faith , Heb. 11.19 . and can wee then apprehend this power of God in our weaknesse , vnlesse wee liue by faith in apprehending things inuisible and impossible ? Vnlesse wee rely vpon the power of God : How can we discerne this spirituall growth , being thus managed by the power of God in such weakenesse ; vnlesse we pl●w with this Heifer , euen liue by faith and not by sense ? Nay doth not the spirit add , that by this strength of Faith in beleeuing against hope , as resting vpon the power of God , Abraham gaue glory vnto God : Rom. 4.22 . ascribed vnto the Lord the glory of his power , in the denyall of himselfe , as confounding all carnall wisedome , by beleeuing against hope ? Thus must wee liue by faith , to discerne the power of God , in our weakenesse , and so to ascribe vnto the Lord the glory of this wonderfull prouidence .

To conclude this point , that wee may see a necessitie of faith , in discerning the manner of our growth : consider wee those resemblances , which haue beene formerly layd downe to shadow out the same : all which do necessarily inferre our liuing by faith , as hath beene manifested before , in the vse of that point concerning the manner of our spirituall growth . Aboue all be we skilfull in obseruing these speciall waies of God in bringing light out of darkenesse , and shewing his power in our weakenesse . And therein we shall discerne the necessitie and excellency 〈◊〉 the golden rule , that we must walke by faith , and not by sight .

Thus as by the consideration of Gods manner of working in vs , by bringing light out of darknesse , we see a necessitie of liuing by faith , euen beyond and contrary to sense : So also if we consider on the other side , our weakenesse in apprehending this wisedome of our God , our difference in applying Christ , we may yet further see a greater necessitie of this rule , euen still to liue by faith , and not by sense , both for our triall and comfort herein . As first for Triall .

Whereas the manner of our growth is in general in a mysterie , had we not need of faith to discerne the same ? if we walke by sense , and not by faith , shall wee not misse in the discerning and iudging thereof ?

2 Wheras the mysterie of this growth though it bee in part discerned of vs , not so much as wee haue knowledge thereof , as we find the practise and experience of the same ; yet in regard our knowledg 〈◊〉 imperfect , euen in what we do apprehend ; much more to seek of what is not yet reuealed , & our best experienced practise , is generally subiect to infirmity , & so to distraction & error ; how can wee be sustained in hope of what is yet in expectation , vnlesse wee liue by faith to make it present vnto vs , that so in patience we may wait for the same ? Explaine we yet I pray you a little these particulars .

Surely as is our sanctification , so is our apprehension of the end thereof , euen euerlasting glory , & such is our faith & feeling of the present earnest of that glory , euen so long as we are strangers in this world , and trauellers to that city which is aboue .

For as by faith we are ingrafted into Christ , & so as liuing members of that mystical body , do bring forth fruit in holines & righteousnes : so hereby an entrance is ministred vnto vs aboundantly into the euerlasting kingdom of our Lord & Sauiour Christ Iesus , 2. Pet. 1.11 . as being sealed with the spirit of promise apprehended by faith : wherby we are assured of our interest in that happines . Eph. 1.13 . And this ful assurance making that present vnto vs , which is yet to come , and so in this hope wee daily renue our hold in Christ by faith , to a further purging & preparing of our selues to perfect holines , that so wee may bee pure as he is pure : 1. Ioh. 3.3 . & so being at length throughly purified by faith in the son of God , & perfected in due time , wee receiue the end of our Faith , which it the saluation of our soules : 1. Pet. 1.5 . so that as there is not an end of faith , which is of things not seen , till we see God as he is , euen face to face , 1. Ioh. 3.2 . and so remaine for euer with him : so as long as wee are absent from the Lord , wee must needes liue by faith in the apprehending of him , we must needs walke by faith , and not by sight : that so we may see him which is inuisible , Heb. 11.28 . wee must of necessitie still fight the good fight of faith , that wee may lay hold on eternall life . 1. Tim. 6.12 And seeing the reason that wee are absent from the Lord , is because we are not yet pure as he is pure , because yet we haue not attained to perfection , but so long as wee liue , are subiect to infirmities , more or lesse : therfore also is our faith subiect to much weaknes & difference in apprehending our interest in Christ , that so still his power may appeare more glorious in sustaining vs in this weaknesse , and his free mercie may bee more aduanced in accepting our weake hold aboue it worth , and by it weaknesse wonderfully occasioning the encrease thereof : For as it is the greater triall of our Faith , though it hold bee but weake and somtimes staggering : yet not to let go it hold , because the vertue of faith consists not so much in it owne abilitie or worth in apprehending Christ , for so it had wherein to beast in it selfe , and not in God ; but in the worthinesse of what it apprehendeth , which is the more aduanced , by how much our worke is debased , so by so much the more doth it thriue and encrease , as it ascribes the glory in it weaknesse , to it head Christ Iesus , as hereby receiuing new power from Christ , whereby it may yet get faster hold ; and so preuaile more victoriously euen with God himselfe , by how much it hath more ouermastred the wisedome of the flesh . And therefore , seeing as long as wee liue in the flesh , wee are and shall be subiect eftsoones to this weaknesse of faith more or lesse , may wee not hereby discerne a necessitie of liuing by faith ? that so wee may be sustained by the mighty power of God in present weaknesse ; and so may be abased in all present measure there of , by renouncing the worth of the worke , as if thereby it might challenge it interest in Christ : And so we may proceede from faith to faith , from present weaknesse to further strength by the power of Christ , conforming vs more and more to his Image , whereby being made meeter for that glorious inheritance layd vp for vs with him in the heauens , we may more cleerely discerne by faith within the vaile & so by faith lay hold of eternall life .

The summe of all is , that Christ is as well the finisher as the authour of our faith , Heb. 12.2 . and that both , of whatsoeuer we do beleeue , concerning the end , eternall life , from the first ground of our election , to the very end , euen our glorification ; as also of the meanes wherby faith is wrought , euen the preaching of faith by the operation of the holy Ghost . And so of that instrument and special gift of the spirit , whereby we doe beleeue , as both opening our vnderstanding to discerne this great mysterie of Christ , and also opening our hearts , & enclining our wils and affections to assent to , and embrace the same : seeing it is , Col. 1 , 21. I say , the power of Christ , which worketh in vs all these mightily , both for enabling of the worke in truth , and also for the accepting thereof aboue it worth . This doth plainly euince a necessitie of liuing by faith . First , I say , it is faith onely whereby wee receiue power dayly from Christ , being thereby vnited and ingrafted in him , to beginne and proceed in the truth of holinesse ; and

2. By Faith alone wee apprehend in Christ the Acceptance of our persons , aboue all worth of our seruice , and so are abased in our selues , to giue God the glorie of his free mercy , and so enabled dayly to liue by Faith in the Sonne of God , Gal. 2.20 . that so in him wee may grow vp to perfection . And seeing wee grow to perfection , by the dayly sense and striuing against corruption . Therefore also by Faith wee dayly discerne our weakenesse , as presenting vs still the perfect Glasse of the righteousnesse of Christ , by which comparing our selues , wee truely discerne how farre short wee are of that perfect Paterne . And lest the sense of our fayling might quite discourage and cast vs off from well-doing , therefore also are wee sustained by Faith in Christ , as to be humbled for corruption , so to make benefit thereby , euen 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 , ● 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 compared 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 operations 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 sens●●● 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 .

Esp●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 contrary 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 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 r●t and die as it were , to our appearance , 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 confortably 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 distresse .

Thus are these Callings subordinate too , and limitted by each other .

And so doe giue vs some Light , hereby to discerne of the Manner of our growth .

Namely , If our improuement of Grace bee sutable to this Subordination , and Limitation of these Callings to each other .

This is an vndoubted euidence of our Spirituall Growth : Hereby wee may discerne the Manner thereof . As that ,

First each Calling bee so fitted with such common gifts , which concerne the well managing thereof : generally , as vnderstanding therein , and wisdome and sinceritie , to improue the same ; so also bee suited with such particular gifts , as necessarily are appropriated to each in particular .

As first , the Publick calling of the Magistrate , with courage and integritie fearing God and hating Couetousnesse .

Secondly , the Minister also , as with vnderstanding in the Word , and power to dispense the same , so also with vtterance to conuey it more effectually , and patience to wait the successe thereof , 1. Cor. 19. wisely becomming all to all , that so hee may winne some , and suffering afflictions chearefully , 2. Tim. 2. for the iustifying thereof . Thus doth the Cri●r in the Wildernesse measure out to each seuerall Calling his speciall gift , for the approuing and managing thereof , Matth. 3. And so doth the Apostle also fitly suit the same seuerally , 1. Cor. 12. Rom. 12.3 . 1. Pet. 4.10 , 11. both implying a diuersitie of gifts , 1. Cor. 12. according to the diuers callings , Verse 4. and also differences of administration of those gifts , Verse 5. according to the seuerall persons and occasions , Verse 6. yea differences of operation and successe of those gifts , according to the free goodnesse and wisedome of God , both in regard of the diuersitie of subiects , and ends agreeable thereto , and also in respect of the diuers disposition of the same subiect , and diuers manner of the working of Gods Spirit therein . And yet all these , both in regard of the diuers gifts themselues , as also the diuers administration and different operation thereof , proceeding from the same God , who disposeth and worketh thus diuersly , according to the Councell of his Will , that by this libertie of working , hee may reserue the Glorie intirely to himselfe : And also tending to the generall and maine good of the Church . Verse 7. As thereby to maintayne the Vnitie thereof , and so to serue in their places and occasions , the seuerall necessities of the same .

Whence wee may gather these conclusions , for the wise discerning of the Manner of our spirituall growth .

First , that as wee are fitted with speciall gifts according to our seuerall callings , so wee also improue them so , to the managing of the particular calling , as thereby also they may be vsefull for the common good , by a wise subordination to each other , in their places , and so maintaining the Generall Peace , and thereby also seruing wisely each others necessities .

And yet so , as seeing secondly there is a difference of administration of the same gifts in the same calling , according to the difference of the Obiect and Season .

As the Magistrate sometimes to reward the Well-doer , sometimes to punish the Malefactor : So the Minister to comfort the Abiect , and confound the Obstinate .

Yea the same subiect in the same particular condition , yet must be differently obserued , according to the diuers seasons : As Dauid cannot do what he would and ought , because yet the sonnes of Zeruiah though deseruing to bu punished , yet are too strong for him .

And Shimei though hee be pardoned by Dauid , yet he may be iustly met withall by Salomon .

So Abigail must take her time to conuince Nabal of his folly , and the tongue of the learned must minister a word in due season to him that is wearie . Isa. 50.6 .

Thus I say , there being a different administration of the same calling according to the diuers subiect and season thereof , affordeth vs also another profitable Rule for the discerning and triall of the manner of our growth .

Namely , that our gifts be imployed fitly to the diuersitie of the obiect , and the seuerall seasons thereof , and so wait vpon the Lord in the issues of the same .

And this is that which in the third place followes to be considered , that as there are diuers gifts , and different administrations thereof , so there are also diuers operations and effects of our administration therein . And that both in respect of the absolute power and wisedome of God , who suspends and alters the successe according to his good pleasure , that mans industry may bee abased , and Gods free grace aduanced .

As also that the sinceritie and patience of his seruants may be tryed , the elect may bee prouoked to more thankefulnesse , and humilitie , in that it fares with them herein aboue their desert , and the reprobate may be more confounded , in stumbling at such meanes whereby the Saints are gathered .

And the Lord may hereby serue his owne ends , euen the sauing of the elect , and condemnation of the wicked .

These are the grounds of this different operation of the manifold graces of God in our seuerall callings . And this affoordeth vs also a third rule for the better trying and approuing of our spirituall growth .

That seeing the successe meerely dependeth on the goodnesse of God , beyond our abilitie or kenning , but the labour belongs vnto vs , this is that wee must doe , and leaue the blessing to God : therefore if wee be neither puffed vp with the good successe of our labours , as to grow cold and carelesse therein : neither bee so diuerted with contrarie issue ▪ as to giue ouer the same , but still on either hand shall bee more diligent and constant , so long as opportunitie is offered : yea , euen taking such seasons as the world reiects , to wait the blessing of God ; finding our labour to returne specially into our bosomes , because hee that scattereth , shall haue plentie : Hereby wee may truly discerne the worke of grace , and also auouch our improuement thereof .

For our further encouragement and comfort herein , obserue wee yet another Rule .

A 4. Rule is to discern the manner of spirituall growth , that God accepteth the will for the deed , and esteemeth our desire and purpose in particular duties , though we faile therein , as if wee did them fully .

That is , though the worke of grace , howsoeuer in regard of any externall practise , it bee imperfect , both in regard of the incapacitie of the subiect , not yet fit for any further measure ; as also in respect of our inabilitie to performe what we are capable of , by reason of such mixture of inward infirmitie and obliquitie defiling the same , and also of such outward tentation , hindering the act thereof : yet both in the purpose of God , as perfection is intended so in the purpose of the heart , no lesse then perfection is propounded : and so euen that which we do imperfectly , is accepted of God , as perfect , in regard of his purpose , and our endeauour therein , as couering our imperfection with the perfect rule of Christs righteousnes , and accepting our true endeauours in the absolutenesse of his sacrifice .

And this serueth graciously to discerne the manner of our spirituall growth .

As first , that seeing the Lord loueth truth in the inward parts , and accepteth the will for the deed ; therefore if still we purpose more then we haue done , though we haue done our best , as hereby wee chalenge the imperfection thereof , and yet improue a truth thereof : so thereby wee renew our strength in Christ , in whom we may be enabled to grow on to perfection .

Secondly , seeing the will is accepted for the deed , though wee bee preuented of the act by tentation , or want of oportunitie and meanes , yet if still we desire and affect well-doing more earnestly , and vse the meanes to actuate same , hereby we shall discerne & approue the manner of our growth .

And therefore , that we so grow in grace , as we thriue in the inward man , specially in holy and heauenly affections , and constant endeauours to all goodnesse .

A fifth rule to discerne the manner of our spirituall growth , is a wise obseruation of the mortifying of the flesh , and the manner thereof .

First , because of contraries , the same reason may be giuen : and the same Spirit worketh both by the same Power of Christs Sacrifice effectuall , as well for the one as for the other .

Consider wee therefore , that the slesh is mortified , not at once , but by degrees ; so is it with the manner of our Growth : wee are not perfect at the first , but by degrees , euen growing and encreasing all our life long .

Secondly , the flesh is mortified in euery part and facultie of soule and body at the first in truth , though not in perfection ; so is it in our spirituall growth : wee grow in euery part , soule , body , and spirit , though not to perfection at the first , yet in truth and sinceritie .

Thirdly , the flesh is mortified continually , without intermission , because the vertue of Christ in vs is constantly operatiue , though sometimes wee discerne not the same : so doe wee continually grow in grace , though wee doe not sensibly discerne it ; euen as in sleepe , and such like particular bindings of bodily sense , wee yet continually grow naturally , though wee discerne not the same .

Fourthly , as the flesh is subdued in the maine by the abasing of the flesh , in particular faylings our particular slips prouing meanes to discerne and take vengeance more effectually vpon the body of sinne and originall corruption , outward faylings prouing effectuall to purge out spirituall euils , yea auaileable also further to recouer graces decayed , and supply such as are yet wanting ; aboue all , procuring a greater loathing of corruption , and more earnest longing to put off this body of sinne : such also is the manner of our spirituall growth .

1. As that decay of s●bordinate , and lesse necessarie graces , proues a means to stablish and encrease those that are prime and simply necessarie , as Faith , Repentance , and secondly , Fayling in particular duties , proues the meanes to further the more constant practise of the generall , as dayly humiliation , wahtcsulnesse , sobrietie , &c.

3. Conscience of dayly infirmities , daily casts vs out of our selues vpon the free mercy of God in Iesus Christ .

4. Sense of particular slips , daily prouoketh to labour , and approoue sinceritie and truth of heart .

5. Yea the more we are cast behind in any particular dutie , the more wee hasten forward to the maine price of our high calling in Christ Iesus .

6. Yea by how much we finde defects in all outward duties , which are apparant vnto men , the more wee shall endeauour the inward conformitie of our thoughts and spirituall affections to the will of our God .

7. And looke how farre wee discerne failing in any dutie , by so much the more shall wee discerne the ob●iquitie of nature ; not yet perfectly mortified , and so bee more abased in our selues , and cast vpon the free grace of God , that so Christ may dwell in our hearts by Faith , and by the power of his grace wee may attaine to perfection , Gal. 2.20 .

8. Looke how Corruption is mortified , not by any absolute casting out thereof , that it may not be at all in vs , but by a suppressing of and keeping vnder the same , that it may not raigne ouer vs , Rom. 6. as that wee are more vnwillingly led captiue thereby , or lesse patiently endure the tyrannie thereof : that with more chearefulnesse and indignation we resist the same , and with more facilitie and delight subdue the tentation ; that with more watchfulnesse and iealousie wee stand prest against future assaults , and so grow more acquainted with the deceitfulnesse of sinne , and thereby more experienced to vndoe the snares thereof . So is it in our spirituall growth : Though wee may not looke for such perfection of Grace in this life , as to bee wholly spirituall , fulfilled with all measure of euery Grace ; yet if wee labour not to bee destitute of any necessarie Grace that may be fit for the present occasion , and so find more abilitie and delight in the practise thereof , abounding therein with thankefulnesse and constancie , finding lesse tediousnesse and interruption therein , and still endeauouring the encrease and freedome thereof ; and to this end watching ouer such lets , especially pride and hypocrisie , which may infatuate the same , and aiming mainly at truth and sinceritie therein ; aboue all labouring the acceptance of our well-doing by faith in the Sonne of God , and so still denying our best righteousnesse , that we may bee found in him . Thus may wee discerne our spirituall growth , thus may wee iustifie and approue the same .

9. As the subduing of corruption is rather in endeauour what we would doe , then what we can doe in this life : and this endeauour is specially approoued in cleauing constantly to the meanes , enabling vs herein , and also in renuing our combate more eagerly after greater foyles : So is it in our spirituall growth , it is rather what wee desire , then what we can doe for the present , that must comfort vs herein . And our desire of these must bee continually quickned by the conscionable vse of the meanes , and more enflamed & encreased by sense of failing and opposition therein . These are comfortable euidences of this spirituall growth , thus may we approue the true manner thereof .

THE CONTENTS OF THE SIXT CHAPTER . Of the Measure of Spirituall Growth : where , First , of the Measure wee must propound 1. By the Law . 2. By the perfect Patterne . 3. By the end of Holinesse . Secondly , the Triall of this Measure . 1. By particular Gifts , and improuement of them . 2. By speciall Experiments . 3. By seuerall Callings . 4. Varietie of Seasons . 5. Increase of Meanes . More particular Examination thereof by the Commandements , in Generall , Particular . Of the Law , Of the Gospell , as Faith , Repentance . CHAP. 6. Of the Measure of our Spirituall Growth , and the Triall thereof .

ACcordingly as is the Manner , so is also the Measure of our Growth . A very Mysterie , not discernable by Sense alwayes , no not by Faith : so onely comprehended , as that still we shall be to seeke in the Measure thereof . The best Grounds therefore of the Measure of our growth , is according to the patterne and rule by which we must grow , and according to the ende to which wee ayme at ; that so we may rather know what we should be , to bee humbled in our present failing , and yet prouoked hereby to perfection , in that the grace of God is not in vaine , the meanes are effectuall to perfect the worke .

Considering therefore what wee should be , we may hence take a scantling of the measure of grace .

First , if we obserue the rule of our Growth , which is the perfect Law of libertie , whereby wee are not onely enioyned , to grow vp to the full measure of the age of Christ . Ephes. 4.13 . but also thereby enabled to perfection , euen that we may be made absolute and perfect to euery good worke . 2. Tim. 3.15.16 . So that though wee cannot attaine to the measure at the first , yet if wee iustifie the law . 1. By approuing the equitie thereof . And 2. be conuinced thereby of our failings therein . 3. And submit dayly thereto , that wee may grow vp thereby . 4. Not disclaiming the rule , though we are short of the extent thereof . 5. Not declining to false rules , to measure and iustifie our imperfect and deceitfull holinesse , we do grow in some good measure , though yet we haue not attained , and so shall in the end attaine the same .

For our further triall and comfort herein ; know wee , that wee haue true interest in the rule , and improue our spirituall growth hereby , and according thereunto , by these markes .

First , if we grow more able to discerne the Mysterie thereof , aiming rather to adorne the hidden man in the heart , and subdue and rectifie the imaginations , and secret thoughts , then to carrie vs smothely in a faire outside of conuersation .

2 That in this Generall Mysterie , wee be able to discerne the maine and principall Mysterie of Christ , both to know the fellowship of his sufferings , Phil. 3 12.13 . and also the power of his Resurrection , that so we may attaine to the fulnes of the first resurrection .

3. And that yet seeing all this is still in a Mysterie , concealing somewhat , what eyther cannot at all in this life be reuealed , as not fit to be knowne , or else shall be reuealed in it time , Phil. 3.16 . Therefore , as in humilitie wee most adore what yet is hidden , and with patience wait the opening thereof , by a wise fitting of our selues thereunto ; so , in that which is reuealed , wee must walke in loue , not reiecting such as are short of our measure , nor deiecting our selues concerning what wee know not , and haue not yet attained vnto , but wisely improuing what wee know according to the Rule , and so communicating thereof to others : that so , to him which hath , may be giuen ; being faithfull in a little , wee may bee intrusted with more .

4. In all things renouncing our owne wisedome in the vnderstanding of this Mysterie , and our owne abilitie in improuing the same .

5. And so plying the meanes , with all diligence and wisedome , first , taking that which concernes our selues , Note . and secondly , present occasions , leauing future things to their seuerall times , and thirdly , taking that for the present which is most plaine and familiar : as for obscure and intricate points , referring them to more mature occasions : Hereby shall wee faithfully improue the Meanes , and so thereby attaine to a good measure of Grace .

Secondly , If wee consider the Patterne to which wee must grow , must wee not still looke vnto Christ , the Author and Finisher of our Faith ? Heb. 12.2 . Must wee follow men any otherwise , then they follow Christ ? 1. Cor. 11.1 . And doe wee not then rest on this Patterne , first , when wee dayly denye our owne righteousnesse , Phil. 3.10 . and labour to bee found in him , not hauing our owne righteousnesse , that so wee may be enabled by his power to perfection : secondly , when wee rest not on any Carnall or Spirituall Patterne , eyther of word or action , that is not sutable thereunto ?

Is there any other measure to bee aimed at , then the full measure of the age of Christ ? and ought we not dayly to be emptied in our selues , that we may be partakers of his fulnesse : and can wee be emptied in our selues , but by dayly denying our owne righteousnesse ; and can we deny our righteousnesse , but by discerning the imperfection thereof ; and can we discerne this but in the glasse of that fulnesse which is in Christ ? Thus by the paterne to which we must grow wee may discerne the measure of our growth , euen to perfection : and so by how much we come neerer to this paterne , by so much we may approue our spirituall growth .

And this wee shall yet further discerne , if wee consider the end to which wee grow , namely , euerlasting glory , and happinesse in the life to come .

Which seeing it is perfect without mixture of our acry corruption , constant without any intermission , eternall without any end , therefore the measure of our Growth must bee sutable hereunto .

1 Wee must labour such perfection as is without such mixture , and the purer we grow , the neerer we draw to the life of glory .

2 We must labour to holinesse with as little interruption as we may : and so the more wee are constant in holy dueties , the lesse we finde our vaine hearts within , or the world without , to affect and interrupt vs therein , the more we may be sure that we grow in grace .

3 Seeing eternitie is our end , and goale wee ayme at , therefore as wee must not propound any temporarie end , in our spirituall course , so wee must not set vp our rest in any measure attained in this life ; neither must wee propound these outward things as motiues to prouoke vs to wel-doing : But still wee must bee labouring , though wee cannot attaine , and so resemble eternitie in our vnwearied and renued stiriuing , though after many falls and interruption , that so hereby we may haue our conuersation in Heauen , and attaine at the length the perfect measure .

Behold here then the true Measure of our Growth in generall , which is to haue no Measure in what wee haue attayned , to make the Law our Rule to guide vs to perfection , to make Christ our Patterne , to enable vs therein , and eternall Glorie our end , to encourage vs thereto .

If wee desire yet further some particulars to euidcnce & enable our measure of Growth , that though wee cannot attaine to that perfection in this life , as to be quite free from sinne , yet we may haue some markes how farre wee may and must grow : Take wee in the feare of God to this purpose these rules and experiments .

1 That wee must encrease in the knowledge of the mysterie of Christ , so farre , that we may be able to be teachers of others , for so euery one is bound to , as a King and Priest and Prophet in his calling ; and therefore so we must labour vnto . Heb. 5.11 . And therefore neither the ignorant Christian , nor hee that sticks in the Elements of Religion , was euer taught by the spirit , neither doth grow in grace .

2 That we encrease in all spirituall wisedome and vnderstanding , that wee may be able to discerne of things that differ . 1. Betweene things accessarie and circumstantiall , in necessarie things betweene what is most necessarie , subordinating others thereto . 2. Betweene actions of our generall and ciuill calling , subiecting each to other , and limiting one by the other . 3. Things present and to come , to measure these by the other . 4. Betweene faith and sense thereof . 5. Betweene Satans tentation , and our corruptions , to reiect the one , though wee acknowlege the other . 6. Betweene the old man and the new , so iustifying the one , as that wee disdaine the other .

7 Betweene iustification imputed and inherent , to approue this by the other . These differences well obserued will much further our growth in grace euidencing the truth thereof promote the spirituall part by abasing the othe and furthering in euery part by relying on Christ . Phil. 1.9 10.

3 That we are more wise in redeeming the time , by entertaining occasions of wel-doing , and declining the contrary : yea though they bee but occasions or appearances of euill . Ephes 5.16 .

4 And so may preuent many vnnecessary troubles , and obtaine a gratious issue out of such as necessarily doe befall vs .

5 That we can watch ouer our vnruly affections of impatience , anger , discontent , frowardnesse , couetousnesse , &c.

6 And so can bee free from scandalous and grosse offences . Psal. 19.12 .

7 That we know no man after the flesh , that is , vse one fellowship in all ordinary recreations of good and bad conference : and first , to spirituall ends , and in a spirituall manner ; not to the satisfying of the flesh , but to the humbling and weakning of the lusts therof . Secondly , To weane vs from the world , and prouoke vs to hunger more earnestly after our dissolution . 2. Cor. 4.13.14 . Gal 5.11 .

8 That we can make conscience of least euils , yea of the very first motions and thoughts to sinne ; being wise to discerne them , and speedie to suppresse them , or turne them to good ; for this will preuent consent and act of sinne , and lying in the custome thereof ; nourish tendernesse of conscience , and soundnesse of iudgement ; encrease feare , and abasing of our selues ; and cast vs vpon the eye & bosome of our God , by whom we shall be kept from the great offense , and quickned to all power and cheerefulnesse of wel-doing

9 That wee can keepe a constant course in the practise of holy duties , especially in the family and more priuate , as prayer , meditation examination of the heart . For these will nourish our familiaritie with God , and so make vs more confident in wel-doing and constant therein .

10 And so can be more carefull and intentiue to the conuersion of others . Luk. 22 32.

11 That we can be more patient in bearing with the euils of the time , and yet more wise in auoyding contagion from them , more zealous to reforme them in our places .

12 That we can bee most seuere in our owne matters concerning sinne , and yet most gentle and meek towards others : and yet

13 Can be most mild and indifferent in our owne cause , when it concernes matter of profit , or priuate good , either way , and yet more zealous in Gods affaires .

14 Maintaining peace and loue withall , so farre as it is possible , and yet to affect most , where wee see the best gifts or most need .

15 Watching ouer our speech , auoyding many words , plentifull in exhorting , spare in reprouing , meeke in the manner , wise and sober in the carriage , and thankefull howsoeuer , referring in humilitie the issue to God by prayer and subiection to his will , and comforting our selues with the returne thereby into our owne bosome .

Thus far must we proceed and grow in grace , these are gratious euidences that wee haue attained a great measure therof . Hereunto serue these experiments .

1 That we are growne more sober and exact in the vse of our Christian libertie , both in iudging rightly of the true compasse thereof , and also walking more perfectly according to the strict rule thereof . For herein weake Christians doe much faile , as being puffed vp with their renued estate , and so through ignorance , presuming of their libertie in Christ , turne it oft times as an occasion to the flesh : so that not to bee brought in bondage thereby , not to exceed the compasse thereof , but rather by our wisedome and experience to bee a law thereto , not doing all we may , but what may best fit vs to the best ends ; is a gracious marke of a great measure of grace .

2 That wee are growne rich in heauenly experience , both of our owne secret corruptions , & also of Gods speciall prouidence in preuenting vs of many euils , and turning our infirmities to good , storing vp wisely such experiments against the needfull time .

3 And so from this experience can more speedily resist tentation , and more couragiously encounter the malice of Satan , and put to flight the enticings of the world , more narrowly watch ouer our hearts and waies , and wisely auoid the occasions of euill , and entertaine the good ; this is a gracious euidence of a great measure of grace .

4 As also , that out of our experience of our owne failings , we can grow more charitable in iudging of others , Gal. 6.1 . and more compassionate of their weakenesse ; yet so , as that still we can mourne for the euils of the time , and so keepe our selues vndefiled of the maine pollutions thereof .

5 And so are growne more moderate in our zeale , being able to temper the same with discretion and meeknesse , that so if we cannot benefit others , yet we may lesse hurt our selues .

7 Yet so , as that still we grow more couragious for the truth reuealed , not sparing our deerest life for the iustifying thereof .

8 Yea , can be so farre abased for the glory of our God , that in comparison thereof , our precious soules are not deere vnto vs . Rom. 9.2 . Exod. 32.

These are comfortable signes of a great measure of grace .

9 As also , that we are growne more lowly in our owne eyes , and humble in the greatest measure of grace , still complaining of our wants , though wee cease not to be thankefull for what wee haue receiued , and esteeming others better then our selues , because we know our selues best , and the more we haue receiued , the more wee haue abused : if God should enter into iudgement with vs , the more we are indebted to our Christ for his vnspeakeable gifts .

10 And that in regard of the body of sinne hanging so fast vpon vs , wee groane still vnder the burthen thereof , desiring and preparing to our dissolution . Rom. 7.24 .

11 And yet still while we are in the flesh , hungring after a greater measure of grace , being more diligent in the meanes , as this spirituall hunger the more it is , the more grace it implies , so working thus in vs , doth argue a greater measure thereof , because to him that hath shall be giuen , if he so discerne , and vse his talent . Math. 25.32 .

12 And yet out of experience of Gods wonted and continuall fauours , we can grow to more constant assurance of our election . And so , Rom. 5.4.5 .

13 As a fruit thereof can more abound with ioy in the holy Ghost , and cheerefulnesse in all occasions . Yet Rom. 15.13 .

14 Liuing by faith , euen when we haue no feeling of comfort , as drowning all sense of present comfort , in regard of our earnest longing after euerlasting ioyes , and apprehension therof . And so

15 Can be abased of confidence in our greatest aboundance , that we may abound with hope in our greatest abasings . Rom. 15.13 .

16 Labouring stil to haue our conuersation in heauen , by shining light in a crooked generation .

To conclude the point of the measure of grace . And

As there are diuers circumstances which doe require a greater measure of grace , so may wee also discerne and further a greater measure hereof by our wise imployment therein .

1 The first whereof is our callings , which as they are of more vse , either for ourseluas , or others ; so doe they require a greater measure of grace , though all exact a publicke truth thereof . As the callings both of Magistrate and Ministrie is regard of their preheminence and more vse , require greater gifts , and greater measure of the spirit in improuing of them . So that if wee find our gifts sutable , Note . and improued according to these callings we may conclude a greater measure of grace . And seeing

2 Also the diuersitie of seasons may put vs to a greater triall and exercise of our callings . As the time of prosperitie especially trieth and exerciseth our humilitie and diligence therein , because we haue then best oportunitie and meanes to puffe vs vp . And the time of aduersitie calls vpon to suffering for our callings , and giuing account thereof , and so tryeth the same , and therefore both requireth our greater courage and patience therein . If now then wee find our selues suited with gifts according to these diuers seasons , and especially find the improuement of such gifts , as serue particularly for the redeeming thereof , this is an vndoubted euidence of a greater measure of Grace .

3 Seeing , as wee grow in Age , so wee grow in Grace , and yet to our seuer●ll Ages in grace , there are appropriated diuers and seuerall gifts , for the better discerning and managing of the occasions thereof : As to Nouices in grace , and younglings , spirituall heat and vigour vsually appertaineth ; to experienced and old souldiours therein , W●sedome and Patience . If now then wee find our seuerall Ages in grace , expressing these seuerall gifts , and so proceeding from the one to the other , that the gifts concerning our old age in Christ , though they doe not extinguish the other , pertayning to our youth , yet they doe temper and qualifie the same , and so haue the predominancie ouer them . This is also an apparant euidence of a greater Measure of Grace .

4 Lastly , seeing God requires accordingly as he giues , therefore if our improuement of Grace answere the Meanes , it is a plaine euidence of a greater Measure of Growth .

By these things wee may discerne the Measure of Grace , how farre wee may and ought to labour in this life , how wee may attaine what is competent for this life .

And so hereby wee may make triall , whether wee grow in Grace , and hasten to perfection .

If wee haue attayned to such conscience in the duties of the first Table , as that wee cannot onely preferre the performance thereof aboue any duties of the second , vnlesse it bee in such cases of necessitie and charitie , whereby wee preserue the bond of Loue , which is the fulfilling of the Law , though wee exchange some particular duties of the first Table , in such cases with some duties of the second , as the occasion requires : But also wee can so preserue the holy Order which that Table requireth , as to doe all things out of a sound knowledge of our God , and heartie affiance in him , ayming therein at his glory aboue all , and so therein at our owne and others saluation . 1. Com.

And that after the prescript manner hee hath enioyned in his Word . 2. Com.

And that with an holy purpose and intention of the heart , to sanctifie his Blessed Name . 3. Com.

And especially in those fit seasons which hee hath commanded , and so can make conscience , especially of the Sabaoth , as being the Day wherein wee may trie and encrease our spirituall strength . And yet so , that wee neglect not to keepe euery day a spirituall Sabaoth vnto the Lord , by constant performing of Priuate and Familie Duties , to build vp our selues and others in knowledge and grace . And ,

In all these not so much to bee comforted in what wee haue done well , as to bee humbled both for what wee haue omitted , which wee should haue done , as also for that euill which hath accompanied our best actions ; that so still wee may bee cast vpon the righteousnesse of Christ , and giue our God the Glorie of all his goodnesse . These are Good Euidences , that we haue thriuen in grace , by examining our selues in generall from the scope and duties of the first Table .

More particularly wee may make triall of our growing in grace , by examining our selues seuerally by each particular Branch of that Table , and so by the Duties therein required of vs .

As by the first Commandement ,

1 That wee so loue our God , as that our liues are not deare vnto vs , in regard of his Glorie ; no , not our Soules , in comparison of aduancing his great Name , Act. 20. Matth. 5. Rom. 9. and for his sake can loue our enemies .

2 That wee can so feare God , as to doe all things in his presence : To feare to displease him , because wee loue him ; not to feare men , in comparison of him ; to endure any afflictions with ioy and patience , Rom. 5.4 . and so can trust in him , though hee kill vs , Iob. 13.15 .

3 Can so reioyce in him , as that wee can reioyce in all other things for his sake , and for his sake also can be humbled and abased in all other things , lest they should hinder our sweet fellowship with him , and steale away our hearts from him . And so can abound in thanksgiuings and prayses vnto our God , giuing thankes to him for all , and in all things , euen in our greatest crosses : yea , reioycing in this especially , that wee can grieue for sinne ; not onely our owne , but the sinnes of others .

4 And so can be more feruent in Prayer and Supplication , with Teares and Gronings of the Spirit , for the Generall as well as our Particular good .

5 Labouring in all things sincerely , and in vprightnesse of heart .

Thus of the first Commandement .

For the second Commandement .

1 That wee are more spirituall in all holy duties , labouring more for the preparation of the heart , then the outward action , and yet doing all things out of knowledge and conscience , in obedience to Gods will , and not for mans sake .

2 That wee bee constant and zealous in Gods matters , doing all things with courage and wisedome , redeeming the time from vnnecessarie Pleasur●s , yea lawfull Recreations , to imploy it in the best things .

3 That wee can auoid all will-worship and lippe-labour , all formalitie and temporising , all vaine-glory and spirituall pride in Gods matters , keeping our selues close to the Rule of the Word , and hating all apparances of euill , yea the very garment that is spotted with the flesh . And in all , vsing all outward helpes , as Fasting , Vowes , &c.

4 That wee can renounce our selues , and best Righteousnesse , and so labour to be found in Christ .

Thus of the second Commandement .

For the third Commandement .

1 That in all things wee ayme at Gods glorie .

2 That wee are growne more skilfull in the Attributes of God , being able to vnderstand the power and proper vse of them , by particular application thereof to our speciall occasions , Deut. 28.58 . Rom. 9.5 .

3 That wee take not the Name of God in our mouthes , but very sparingly , and that not without great preparation , and reuerent intention of the heart thereon , and to most weightie and necessarie occasions , specially in an Oath .

4 That wee can auoid all Recreations , wherein lyes any let , depending on the prouidence of God , as Carding , Dicing . &c.

5 That wee can wish well , and pray for our enemies , because they beare the Image of God .

6 That wee giue no libertie to idle and rotten spirits .

7 That wee can vse the Creatures with all holinesse , sobrietie , and reuerence , sanctifying them vnto vs , and be prouoked by them still to seeke and adore the Creator .

8 And meditate with reuerence and admiration vpon the workes of God .

9 That wee can reuerence God in his Iudgements , making still some holy vse of them to our selues and others .

10 That wee are zealous of the glorie of God , seeking as our places and occasions require , to iustifie and auenge the same : The more spirituall and zealous wee grow in any of these , the more haue wee thriuen in grace .

Thus of the third Commandement .

The fourth Commandement .

Especially our measure of grace may be tried by the fourth Commandement which includes all the other , and expresseth our conscionable performance of them all . And here we may haue these experiments . First , that we are stablished in our iudgements touching the moralitie of the second Sabaoth .

2 That we are more carefull in preparing to the Sabaoth in deeper humiliation for our sinne , cleerer sense of our wants , more earnest hungring after spispirituall refreshings , more intire disburthening of our hearts of worldly thoughts and cares .

3 And so are more conscionable in keeping of it .

1 By a more high esteeme and serious entertainement of the publicke Meanes .

2 By a more spare and sober vse of outward comforts .

3 By a greater conscience of priuateties .

4 And deeper sense of , and humiliation for our failing therein .

5 With more vnfained renuing of our vowes against the next Lords day .

6 And more earnest longing after the eternall Sabaoth .

7 Finding more ioy and spirituall assurance , in the vse of Gods ordinances . And yet more ,

8 Watching against spirituall pride and hypocrisie , which now will intrude vpon vs .

9 And so by our familiarity with God , can grow more tender & compassionate in iudging and raising vp others .

10 More quick-sighted to discerne inward corruption , & Satans sleights , more ready to encounter , more able to preuaile against them .

11 Can be more wise in managing worldly occasions with retired hearts , and yet in sinceritie and faithfulnesse .

12 And so more weaned from the loue of the world .

Thus of the fourth Commandement touching our loue to God , and so of triall by the first Table .

For the Second , touching the loue of our Neighbour .

Hereby trie wee our selues concerning our measure of grace :

Generally ,

1. If we esteeeme him our neighbor which is of our flesh . Isay . 58.7 .

2 If we loue him as our selues . Mat. 22.

Particularly ,

To reuerence our superiours . First , By outward gesture , and speech . Secondly , By inward affection and feare .

Gen. 31.38 . Specially in obedience to the command of the Magistrate , though it may tend to our great losse , yea though they be euill that command , and that with all diligence and faithfulnesse . Genes. 24.10.12.33.56 . 1. Pet. 2.18 .

In vndergoing punishments inflicted by them patiently . Gen. 16.6.9 . yea though vniust . 1. Pet. 2.19 .

In dayly thankefulnesse for them , both by prayer for them . 1. Tim. 2.1.2 . 1. Tim. 5.7 . And also maintaining them bountifully . Genes. 45.9 . And honouring their persons .

So also to the Minister , both outwardly in all reuerence towards him , and maintenance of him .

As also inwardly .

1 Receiuing his Message , as from God .

2 Praying , that hee may doe it faithfully .

3 Enduring his reproofe with all patience .

4 Not respecting the Vessell , but the Treasure .

5 Yet wisely trying the Spirits .

6 And wayting the Blessing of God .

3 So , to such as excell vs in gifts : whosoeuer ; not to enuie them , but rather to acknowledge and applaud the same , 1. Cor. 8.22 , 2.3 .

4 To our Equals .

1 Thinking reuerently of them , Phil. 2.3 .

2 Striuing rather to giue , then to receiue honour , Rom. 12.10 .

3 Holy salutations and greetings in gesture & words , 1. Pet. 5.14 . Exo. 18.7 .

5 To our Inferiours : as ,

1 Yeelding to them in good things , Deut. 17.20 . Iob. 31.13 .

2 Giuing good example to them , in an holy life , Tit. 2.2 .

3 Guiding such as are vnder vs in the Lord . Col. 4.1 . Deut. 17.19 .

4 Prouiding necessarie things for them , both for body and soule . Rom. 13.4 . Isay 49.13 .

5 And not to spare punishment , in meekenesse and sinceritie , as occasion serues .

6 To our selues , maintayning the Dignitie and Safetie of our Persons and Callings in all things . Phil. 4.8 . The more wee attaine to the conscience and practise of these things , the more wee grow in Grace .

Thus of the fifth Commandement .

Touching the sixt , tending to preserue life , our Triall herein is ,

1 If wee bee of like affection with our neighbour : as first , reioycing with him , Mark . 10.20 Rom. 12.15 . secondly , grieuing with him , Rom. 12.15 . Isay 24.16 .

2 If wee further him , in what wee may to good , and hinder him in euill , Iob. 29. 2. Cor. 8.3 . Leuit. 19.17 .

3 If wee endure wrongs patiently from him : If the occasion bee small , not to be angry , Prouerb . 19.10 . Numb. 12.3 . If great , yet not to reuenge , nay , to be slow to anger , Prou. 14 29. Mark . 3.5 . but freely to forgiue , Ephes. 4.32 .

4 Concerning his Infirmities :

1. Not to prouoke and discouer them , Gen. 13.8 . Gen. 27.44 .

2. Yea , though wee depart with our owne right , Matth. 17.25 , 26.

3. To pacifie his anger , kindled 1. By ouercomming euill with good , Rom. 12.21 . 2. Seeking after Peace , 1. Pet. 3.11 . 3. By courteous Answeres , Prouerb. 15.1 . 4. Passing by his Infirmities , Prou. 19.11 . 5. Couering them with silence , 1. Pet. 4.8 . 6. Taking euery thing at the best , 1. Cor. 13.5 . 7. To this end making Couenants for peace , not onely with Beleeuers , but euen with Infidels , Gen. 21.22 , 23. & 31.44 .

So also concerning his Body : first , to prouide for it liuing , Matth. 25.41 , 42. secondly , to preuent , and succour in any Danger , 1. Iohn 3.16 .

2 To care for it dead , by honest Buriall , Act. 8.2 . Genes. 25.19 . Genes. 58.12 .

Specially concerning his Soule .

1 Aboue all , to winne him to Christ , 1. Cor. 10.33 . Heb. 10 24.

2 To giue them no offence , 1. Cor. 10.32 . 1. Cor. 8.13 .

3 To prouoke him by our good example , Act. 24.14 .

4 To reclayme him , if hee erre , 1. Thess. 5.14 .

5 And encourage in well doing .

So for our selues .

1 In affording and seeking meanes for our Soules , as the Word , Sacraments , and

2 Also for our Bodies , as conuenient Food , Rayment , Recreation , Physicke , auoiding Iniuries by Law , lawfull defence , &c.

Thus may wee improue our spirituall Growth hereby .

So also by the seuenth Commandement , which serues to preserue Chastitie .

This wee shall doe ,

1 By Modestie , as keeping an holy comelinesse in all things .

Both in our outward Man . As ,

1 In our Eyes , Iob. 31. Genes. 24.65 . Prou. 7.13 .

2 In words , first , decent , Genes. 4. 1. Psal. 51.1 . secondly , slowe , and sparing , Matth. 12.19 . Prou. 10.19 . Prou. 7.11 .

3 In Apparrell , 2. Tit. 3.

4 In Diet , that it be ordinary , and sparing , according to the Place , and Calling , Season , and state of Body .

5 In Recreations , that they bee of good report , vsed sparingly and seasonably .

6 In Necessities of Nature , Deut. 23.14 . 1. Sam. 24.4 .

The second thing furthering our Measure of Grace by this Commandement , is Sobrietie , and that

1 In spirituall things : as ,

1. In knowledge thereof , that it be according , first , to the Word ; secondly , our Callings ; thirdly , our Occasions ; fourthly , to Gods glory , and our saluation .

2. In practise , that it exceed not our knowledge , or bee not seasonable and sutable to our Callings , but bounded thereby .

2 In Temporall things , as before Diet , Apparrell , first , specially sanctifying them to our vse , 1. Sam. 9.13 . secondly , and sanctifying God , in returning the strength to his glory , 1. Cor. 10.31 . though hauing liberty for the plentie and varietie of them , Luke 5.29 . Psal. 104.15 . Thirdly , yet not affecting highest Places , Luke 14.7 . Fourthly , nor vnseasonable times , Eccl. 10.16 . Fiftly , nor vnnecessary meanes , to encrease Appetite , and satisfie Gluttonie , and breed Securitie , as Sauces , Musicke , &c. Isay 5.9 , 10. Sixtly , but furthering hereby inward and outward strength , and auoiding Excesse , and delight herein , Prou. 23.24 . Luke 21.34 . Seuenthly , specially at great mens Tables . Eightly , vsing speech such as may edifie , Luke 14.12 . Ninthly , leauing and reseruing the remnant for the poore , Ioh. 6.12 .

3 In single life : first , watching more narrowly ouer Affections : secondly , abasing the flesh , by submitting to Afflictions : thirdly , afflicting it voluntarily , by Fasting , 1. Cor. 9.27 . and lastly , by preuenting the inordinate fire of Lust , 1. Cor. 7.9 .

4 In Wedlocke , Heb. 13.4 . And this ,

1. By an holy Entrance , as within the Couenant with the Faithfull , and by faithfull Prayer , 1. Cor. 7.9 . Malach. 2.11 .

2. Abstinence from the Marriage Rites in the time of Purgings , and set Humiliations , Ezech. 18.6 . 1. Cor. 7.5 .

3. Vse of this libertie sparingly , rather to preuent , then encrease sinne , Rom. 13.14 .

4. And not without Prayer and Thankefulnesse , 1. Tim. 4.3 , 4.

Thus of the seuenth Commandement .

Concerning the eight Commandement , requiring the preseruation and encrease of our Neighbours goods , and so our owne .

Hereunto are required ,

1 A Calling , to imploy the gifts of God , 1. Cor. 7.24 . Eph. 4.28 . 1. Pet. 4.10 . Gal. 5.13 .

2 Contentation with the estate the Lord hath placed vs in , 1. Tim. 6.6 , 7. Phil. 4.11 . Heb. 13.5 .

3 Thriftinesse or frugalitie , in preseruing and husbanding what the Lord hath giuen vs , to the right Ends , Prou. 5.15 . Reu. 21 5. & 12.27 . Ioh. 6.12 .

4 Sinceritie of speech , and harmelesse simplicitie , in all our wayes , Psal. 15.2 . Genes. 23.15 . 1. Thess. 4.6 .

5 Iust dealing , first , in Buying and selling , setting , &c. and to keepe a iust price in equalitie , both to Buyer and Seller .

1. As well to the profit of the Buyer , as charge of the Seller , Leuit. 25.14 .

2. Doing that to others , which wee would haue done to our selues .

3. Making recompence of our gaine aboue the principall , if God hath blessed vs extraordinarily .

4. And yet so easing others , that wee doe not grieue our selues , 2. Cor. 8.9 . vnlesse it bee in a case of inuincible necessitie , on their part , and glorious triall of our Faith , on our owne part , Luke 18.

The second point in iust dealing , is , that the thing wee sell , bee substantiall and profitable , Amos 8.3 , 4.

3 The meanes whereby wee sell , must bee iust , as Weights and Measures , Deut. 25.13 . Ezech. 45.10 . Exod. 22.14 , 15.

4 To make good what wee hire , as well as pay the price for it , Exod. 22.14 , 15.

5 To redeeme the Pledge : or , if it bee of important necessitie , to restore it , Exod. 22.16 . and yet take what is offered , De●teron . 24.10 .

6 To be suretie onely for honest men , and that with much deliberation , Prou. 11.15 . & 22.26 . and to seeke release , Prou. 61.

7 To keepe all iust promises , though it bee to our hinderance , Psal. 15.4 . Iudg. 1.24 , 25.

8 To lend freely , Luke 6.35 .

9 To restore what wee borrow , though with the sale of our goods , 2. King . 4.2 , 3 , 4.

10 To restore what wee are intrusted withall , Matth. 21.41 . vnlesse it bee lost by casualtie , or some violence , not by our default , Exod. 22.7 .

11 To keepe what wee finde , if it bee not demanded , or the true Owner cannot bee heard of , Deut. 22.1 , 2 , 3.

12 To recouer our owne , if not otherwise , by Law , so it preiudice not our profession , 1. Cor. 6.1 . and bee vsed as the last Remedie , 1. Corinth. 6.7 . and tending rather to the good of our Brother , then our owne Satisfaction .

Thus of the eight Commandement , concerning the goods of our Neighbour .

The ninth followes , concerning his good Name .

Whereby wee shall approoue the measure of our spirituall growth , if wee studie by all meanes to preserue the same , in our selues , and others , Eccl. 7.3 .

This wee shall doe ,

1 If wee reioyce at his credit , Gal. 5.22 . Rom. 1.6 .

2 And willingly acknowledge what wee see in him , and onely to speake thereof , Tit. 3.2 .

3 Delighting to heare all good reports hereof , Act. 16.1 . yet not allowing the vices of men , 2. Chron. 25.2 .

4 Interpreting doubtfull things to the better part , 1. Cor. 13.5 . vers. 7. Genes. 37.21 .

5 Not to beleeue euill reports , Psalm . 15.3 . Ierem. 40.14 . but to bee angrie with them , Prouerb. 25.23 .

6 Keeping secret his offence , vnlesse it necessarily must be reuealed , eyther to preuent publike danger , or further priuate good , Prou. 10.12 . Matth. 1.19 . and yet now , if it may be , rather with admonition to himselfe in priuate , then reproaching publikely , Genes. 37. 1. Cor. 1.11 . Matth. 18.16 .

7 To procure a good Name among men , and keepe it , Phil. 4.8 . And this ,

First , by seeking Gods Glorie , though with our disgrace , 2. Sam. 6.26 , 27.

Secondly , by shaming our selues , by repentance for our sinnes .

Thirdly , by following after righteousnesse , Prou. 10.7 . Mark . 14.9 .

Fourthly , to iudge and speake well of others , Matth. 7.2 . Eccles. 7.23 , 24

Fiftly , abstaining from all grosse euils , Eccl. 1.10 .

Sixtly , Yea , from secret wickednesse , lest God purge out the same with open scandals .

Seuenthly , Reioycing in the Testimonie , redounding vnto vs from others , for well-doing , as being from the Lord , and for his sake , 1. Cor. 1.31 . 2. Cor. 1.12 . & 10.13 .

Eightly , Yea , glorying in any ill Report befalls vs for well-doing ; as hauing hereby the true Reputation with God and good men , howsoeuer the wicked doe blaspheme , 1. Pet. 4.14 .

Thus of the ninth Commandement .

Lastly , concerning the tenth Commandement , ayming at the highest perfection , and meeting with the deepest cousenage , and deceit of our hearts ; yea , casting downe our highest Imaginations , and vtterly abasing the pride and confidence of the Flesh .

This also will further mainely the triall of our spirituall Growth .

1 As meeting not onely with the Masse of corruption , as being infectious to others , Iam. 1.14 . as our selues .

2 But also with the very first thoughts and sudden corrupt passions of the heart , as beeing actuall transgressions of the Righteous Law , Rom. 7.9 .

3 And whatsoeuer suggestions of Satan , beeing neuer so little dallyed with , or entertayned in the heart .

4 Much more , if the heart delight , and bee tickled therewith ; as foolish wishes , dreames , &c.

But also inioyning both a sincere heart to our neighbour , 1. Tim. 1.5 . as also holy thoughts and motions of the Spirit in our selues , 1. Thess. 5.23 . Ephes. 4.23 .

And still commanding vs to striue against all Lusts and euill Motions , Rom. 7.22 . 2. Cor. 12.7 , 8 , 9.

And so approuing sinceritie in the Inward man , and thereby graciously furthering perfection .

Thus may wee trie , and further increase in grace , by the strict Rule of the Law .

Lastly , because the Gospell both commands , and enables to perfection ; therefore specially by the Law thereof , wee may trie and further the Measure of our Growth .

Now the Law of the Gospell is two-fold :

First , Faith , 1. Ioh. 3.23 . And

Secondly , Repentance , Matth. 3.14 .

So that as wee beleeue , so wee encrease in Grace , Rom. 15.13 .

As wee encrease in the power of repentance , so wee encrease in the practice of well-doing .

But of these , more fully afterward in the Rules .

Thus wee haue discerned , what Measure of Grace wee may attayne vnto in this life ; that so wee may bee emptied in our selues , to giue the Lord the onely Glorie of his Mercies , and dayly hold of our Head Christ Iesus , and not of our selues ; and so bee still striuing and hastening forward to perfection . Which that wee may the rather doe , consider wee in the next place , some speciall Rules and Directions , for our further Triall and Comfort herein .

THE CONTENTS OF THE SEVENTH CHAPTER . 1. That God requires of vs according to the Meanes hee giueth . 2. That the Grace of God shall be sufficient for vs . 3. That there are diuers Measures of Grace , and yet each hath that which is sufficient . 4. That the power of God is seene in our weakenesse . 5. That the Spirit is a free worker in the Measure of our Growth . 6. That our enduring of Afflictions , much serueth hereto . 7. That Gods power must bee seene in our weakenesse . 8. That according to our callings , so our Measure of Grace must bee tried . CHAP. 7. Of certaine Rules for the discerning and iudging the true scantling and Measure of our Growth .

THe first Rule for the Triall of the Measure of our Growth , is , That God requires of vs according to the Meanes he vouchsafeth for our spirituall Growth .

That is ,

To him that hath receiued much , much shall bee required at his hands , Luk. 12.47 . To him that hath lesse , God will require no more , Matth. 25.27 , 28 , &c.

The ground hereof is three-fold :

1 The Difference of the gifts of God in themselues .

As first , that some are generall to all , both Elect and Reprobate : as those which concerne the managing of their Personall and Publike Occasions , for this life ; as all Ciuill and Morall Gifts of Skill and Knowledge , concerning personable Disposition , and common Trades , Vocations , and Sciences : And so such Gifts of Wisedome , Diligence , &c. for the better execution of eyther .

Secondly , some are speciall , concerning onely the Elect , and these also are either generall to All , as simply necessarie to saluation , such as Faith , Loue , Repentance , &c. or they are speciall , respecting their seuerall Callings and limitted occasions therein , which are neyther simply required in all , as Gifts of Tongues , Prophecying , &c. at least not in all , in the like measure , and at all times ; as Assurance of Faith , Ioy in the Holy Ghost , suffering constantly for the Truth , Gift of Miracles , &c.

2 The different Dispensation of the Gifts of God , to seuerall persons diuersly , according to their Callings and Occasions , as sutable thereunto , Rom. 12.6 , 7 , 8. Ephes. 4.6 , 7 , 8.

As first , not giuing all sorts of Gifts vnto any , but vnto some one Gift , some another , as their Calling and vse is ; and yet none shall be destitute of any necessarie Grace to Saluation .

Secondly , nor giuing alike measure of the particular Gift vnto All , at any time , but vnto some more , and some lesse , according to their seuerall Callings and Imployment in the Church , and Common-wealth .

Thirdly , no not giuing to any at the first , the full measure of his proper , no not of his common Gift , but to each in due season , according to their capacitie , for them , and vse of them in their seuerall Callings and Turnes , to aduance Gods power in their weakenesse .

A third ground herein is , the seuerall administration of these gifts , which being diuers , first , both according to the diuers measure , and occasions thereof , secondly , as also to the different assistance of God , for the present therein , thirdly , or difference of opposition against the same .

From all these , arise many comfortable Rules for the Triall of the Measure of our Growth .

As first ,

Though the first kind of Gifts are common to all sorts , yet seeing also they are bestowed vpon the Elect , 1. King . 5.6 . therefore hereby also may wee discerne the Measure of our spirituall Growth .

1. That as wee receiue these common gifts by our right in Christ , so wee dayly improue and renew our right in Christ , by the holy vse of them ; sanctifying them vnto our selues by the Word and Prayer , as warranting thereto , and enabling therein , and sanctifying vs vnto them , by renewing our Repentance , and Couenant with our God in the Bloud of Christ , that so iustifying hereby our right in them , wee may both first improue them faithfully , in the right manner , and true ends thereof , secondly , wait patiently vpon our God in the issues of the same , and thirdly , reape comfort and benefit by whatsoeuer successe ; that if it speed not , according to our endeuour , wee may yet haue comfort in the truth of our labor , and much more comfort , that these are not the maine : and so it may be good for vs to be disappointed in these , that wee may make sure of better euidences , and bee more faithfull in the best gifts . And if our successe bee answerable to our endeuour , herein also wee may haue comfort of the speciall blessing , in the common ; that if it goe well with vs in these inferiour , much more then in the principall , as laying vp a good foundation by them against the day of Christ , 1. Tim. 6.19 .

Thus by the improuing men of these common and inferiour gifts , and different successe thereof , may we wisely discerne the measure of our growing in grace , and graciously encrease in perfect holinesse . As growing more in grace , the more wee are weaned from the loue of these outward things , in the greatest measure thereof : The more wee can bee abased in the vse thereof , the more wee can improue them to the best ends : by how much the more our mindes are spirituall in these Earthly imployments , and more wisely thereby fitted to spirituall gifts , and vse of them ; the more wee are contented in their wants and least measure , and can with more patience submit to the will of our God , both for the Measure and Issue thereof .

Thus euen by these meanest and common Gifts , may wee make triall of and improue the Measure of our Growth .

2. As also by the diuers dispensation of them .

As first , that none hath the fruition of euery Gift ; but according to the diuersitie of Persons , Callings , and Vse , so each hath his seuerall Gift , though all are partakers of the common and speciall Gifts , necessary to saluation .

And this serueth graciously both to trie the measure of our growth , and further therein .

And that first , seeing our wise and holy God so dispenseth his Gifts diuersly , as that yet hee fits them graciously to each particular Calling and Occasion : therefore if wee finde our selues sorted with such speciall gifts , as best agree with our Constitutions , Callings , and Occasions in the Church and Common-weale ; hereby wee may discerne the truth of Grace , and so gather , by our faithfull imployment thereof , an encrease therein .

And so secondly , though wee are not partakers of the like Gifts with others , which are disposed to speciall vses ; yet if wee want not any necessarie Grace , which may serue for our owne present vse , heereby also may wee trie the truth of the worke , and so by faithfull improuing such particular Gifts , graciously thriue therein .

3. That seeing euen such graces as are necessarie for the finishing of the worke , are not dispensed vnto vs , in their full measure at the first , but so enlarged and encreased , as our capacitie serues , and occasions doe require : Therefore , though wee find not the full measure at the first , nay , rather finde a growing therein , according to the wisedome of the disposer , and our speciall occasions , and so can improue and apply the same accordingly . Hereby wee may truely discerne the Measure of our Growth , and still may further our thriuing in Grace , and so also may reape sound comfort therein .

Thus of Triall by the diuers dispensation of the graces of God .

A third Rule yet remaines , concerning the seuerall administration of them , both for the Triall of the Measure of our Growth , and comfort therein .

Namely , that seeing the Lord requires no more then he enables vnto , and enables no otherwise , then that still his power may be seene in weaknesse , and his glory perfected in infirmitie , and turnes al things about to the best vnto vs . Therefore ,

1 As the gift is giuen , but in it order & measure , not fully once , but by degrees according to the fit seasons : therfore if it bee employed accordingly thereunto , hereby wee may discerne the measure of our growth .

2 Seeing the diuine assistance euen in the vse of the same measure of grace proues vsually different ; either , because he may suspend , or enlarge as he pleaseth , or somewhat may be in vs , which may cause the suspension thereof , either want of preparation , or neglect of repentance or confidence in our owne wisedome , or such like : therefore though now we finde not the like successe of our endeauours , or happily finde the contrary : yet may wee not iustly challenge our thriuing in grace , nor that wee haue abated of our former measure , but rather comfort our selues in what formerly wee haue found : And so relying on Gods faithfulnesse , assure our selues of a recompence herein : so labour to finde out and remoue the cause of this diuine failing , that so we may not faile of sufficient amends .

3. Seeing we must looke for opposition in well doing , and the more wee endeauour , the more we shall be opposed , and so sometimes mainely disappointed in our best endeauours for the present by the preuailings of tentation . Therefore hereby shall we discerne and approue the measure of our growth , if wee can more particularly descry the tentation , and be more humbled in our yeelding thereto : if we proue more diligent and earnest , euen after our foyles , and watch more seriously against future assaults . This doth graciously euidence the measure of our growth , and much auaileth to the encrease of the same .

And thus of the first rule , that God requires of vs according to the measure hee giues , as also of such particular branches thereof as serue to trie the measure of our spirituall growth .

A second comfortable rule hereto is , That the grace of God shall bee sufficient for vs . That is ,

That the measure which already we haue attained by grace , for the present shall be sufficient for vs , to sustaine vs against tentation , to giue vs acceptance with God , through the power of his free grace , that so we shall not fall desperately backeward againe . And secondly , that grace whereby we haue come thus farre forward , shall still bee effectuall and sufficient by new supply to leade vs yet further and further till Iesus Christ be perfected in vs .

The grounds hereof are these , first , in regard of God ,

1. The absolute power of God herein , in giuing that measure of grace which best pleaseth him . 2. Phil. 15.

2. His singular wisdome in disposing of the measure he giueth , as fittest for our present estate and occasions .

3. His infinite goodnesse in accepting the measure hee bestoweth , aboue all woorth thereof , in the merite of his Sonne .

4. His incompatible glory , who thus disposeth of the Measure , and accepteth the same , that hee may haue the onely glory of his Power and Wisedome and Mercie , in disposing and accepting of his gifts , as may wholly respect the same .

2 In respect of our selues .

1. Our Incapacitie of receiuing some gifts , or the measure of them .

2. Our Infidelitie and Aptnesse , to limit our God vnto the Gifts , and Issue thereof .

3. Our different occasions for the vse of his gifts , in their seuerall seasons .

Out of which ariseth these comfortable Conclusions , for the Triall and furtherance of the Measure of our spirituall Growth .

As first for Triall ,

That seeing what wee haue for the present shall be sufficient , whether wee faile in our endeuours , or succeed well therein , and that through the free grace of God comforting vs in our desires , though wee faile in the issue , and accepting the successe farre aboue the worth thereof . Therefore , if now wee can still relye vpon the free grace of God , referring our selues to what successe it please him , and yet not neglecting the vse of any meanes , whereby wee may attaine the best successe , comforting our selues in our faylings , by what wee would doe , and ●umbling our selues in what wee haue done , as beeing full of weakenesse and corruption , and still relying on Gods free grace , for our further enabling ; this is a gracious euidence of the Measure of our Growth .

2 Seeing the Grace of God is free and so constant , as to perfect the worke hee hath begun in vs , and therefore wee shall certainely in due time attaine perfection ; therefore if in all our endeuours and proceeding , wee still relye on Gods free grace , both for the acceptance of our persons , that wee may bee enabled to well doing , as also for the vndertaking and prosecuting of the worke , meerely held of his free grace , specially in the issue thereof , submit wholy thereto , and comfort our selues in the acceptance of our persons , aboue all worth of our well doing , and in the truth of Gods promises beyond al present performance of the same , liuing still by faith in Iesus Christ , and seeing a farre off by faith into the glory which shal be reuealed ; shall endeauour still to cast away euery thing that presseth downe , and shake off the speciall sinne that hangeth so fast on vs , that so wee may runne with ioy the race that is set before vs . This is a sure euidence of our spirituall growth , hereby wee shall approue and improue dayly the measure thereof .

Lastly , seeing whatsoeuer wee are or shall be , is of Gods free bountie , and superaboundant grace : therefore if in whatsoeuer we are or doe , we ascribe all to the meere goodnesse of God , doing all our workes for vs , and crowning all our workes in vs , enabling vs to doe aboue what wee can desire or thinke , and accepting what wee doe aboue any abilitie or worth in , and of our selues . Hereby wee may truely euidence the measure of our spirituall growth , the more wee can depend vpon the absolute goodnesse of God : and so may gratiously improue and further our hastning on to perfection .

A fourth rule hereunto is ,

That

As there are diuers measures of glory , so there are also diuers measures of grace sutable thereunto . And yet each shall haue sufficient to make vp his particular measure : and this , according to the free grace of God , who giueth to each as it pleaseth him And this according to his vnspeakeable Wisedome , to reserue the glory of his mercie intirely vnto himselfe : yet so , as that ,

1 In the diuersitie of measure , each shall haue sufficient to the end they are ordained .

2 Each shall hereby be more seruiceable to each other , for the present , common good , and future maine End , euen the glorie of God .

3 And so each shall hereby prouoke other more effectually in their seuerall measure to their maine End , the glorie of God , and their owne saluation .

Out of which Ground arise these most comfortable Conclusions .

1 That seeing the wise Lord dispenseth seuerally , according to his pleasure ; therefore wee must bee contented with what hee hath disposed , and yet not neglect the meanes , whereby wee may both confirme what wee haue , and also encrease it in our seuerall occasions .

2 That seeing in this Diuersitie yet each shall haue sufficient ; therefore wee may neyther enuie the greater measure of others , nor bee deiected in our owne lesse : but rather with thankfulnesse blesse our God , that it is more then wee deserue , and in all chearefulnesse and diligence improue the same . finding this as an euidence of the truth of the Measure , and our good husbandry therein , that we so rest in the same , as still to hasten forward to the Price that is set before vs ; and measure our selues and others , as wee follow Christ , and endeuour to be partakers of his fulnesse , that God may bee be all in all in vs .

And hereunto serues a fift Rule .

That the Spirit worketh freely , as in the manner , so especially in the measure thereof .

That is ,

Whereas the worke of Grace is the onely worke of Gods Power and Goodnesse , and that onely for his glory ; therefore , seeing nothing in vs can further or hinder him therein , it must needs follow , that as by his Spirit hee begins the worke in vs freely , when and how hee pleaseth ; so also doth hee most freely lead forward the same , both by what meanes & manner seemes best to his diuine wisedome : yea , then doth most expresse this admirable libertie , when by reason of greater oppositions without , and tentations within , his glory may bee the more preserued , or impeached . And this fals out in the greater measure of our Groweth . Because now ; we shall be subiect to more inward buffettings , of spirituall Pride , vaine glory , Hypocrisie , or the like , to hinder our true iudgement thereof , or the further thriuing therein : And now we shal be more priuie to the deceitfullnesse of our hearts and power of corruption , which without his speciall grace , may distract and confound vs in the same : Yea we shall want greater oppositions from without , by slaunders , persecutions , and to discourage , and deiect therein . And therefore herein the liberty of the spirit doth appeare more wisely and gloriously , either suspending some opperations thereof , which might cause those spirituall ends , or leauing vs to some outward euils , to purge out those that are inward , and yet sustaining vs wonderfully with secret euidences to controule the deceitfulnes of the heart , and satisfie vs gratiously against the chalenges thereof : and to comfort vs also in the greatest sence of inward corruption : Yea mightily arming vs with inward power to ouercome all outward oppositions , and recompensing the same gloriously with more inward , vnspeakable and glorious ioy . And yet in all these working most freely , both concerning the time , and measure and meanes , as pleaseth him . That he may haue the only glory of all his workes , and flesh may bee confounded in all confidence therein .

Of which more Particularly in the Cases hereafter .

From whence arise these most comfortable Rules for the Triall of the measure of our Growth and proceeding therein

As first , that seeing the Spirit worketh freely , euen from the Beginning to the end of the worke , therefore we must discerne the Measure of our Growth by the Free working of the Spirit , both affording what measure of ability it pleaseth him in weldoing as also giuing such successe thereto , as may still euidence it absolute libertie , and reserue the glorie intirely vnto God ; that so wee may neyther bee puffed vp with good successe , to hinder further proceeding , nor confounded in the contrary , to challenge the truth of the worke .

2 That in our greatest measure wee still depend vpon the libertie of the Spirit , affording comfort therein , and abilitie to improue the same aright , and so still to goe forward , and also wisely tempering our best endeuours with many interruptions and disappointments ; that so the flesh may be abased , and all carnall glory confounded .

But of this before , in the opening of that Resemblance .

A sixt Rule hereto is ,

That the Power of God is seene in our weakenesse , and his glorie perfited in our infirmities .

That is ,

Seeing our estate in Grace is imperfect at the best , by reason of inward Corruption still accompanying the same , and also of outward Tentations hindering thereof ; and all this , that God onely may haue the glorie of all his mercies : Therefore necessarily must our weakenesse be dayly subdued by the power of God , which otherwise would preuayle to ouerthrow the Worke , or else wisely turned to the furtherance of the Worke , that the glorie of both may onely redound to the Lord : Both the glorie of his Power , in subduing or more weakening Corruption dayly , which of it selfe necessarily encreaseth , and of our selues wee are no way able to subdue : As also the glory of his Wisedome , in weakening and subduing Corruption by such meanes and in such manner , as in all likelyhood of flesh serues more to enrage and encrease the same , as by Afflictions , Desertions , and such like . Yea , wonderfully turning about the sence and power of Corruption , not onely to the weakening thereof , but also to further vs graciously to a greater encrease of Grace .

From whence doe arise these comfortable conclusions to discerne the Measure of Grace , and further vs therein .

First , that seeing the Power of God is seene in weakenesse . Therefore as wee may not looke for any further Measure of grace in this life , then what is accompanied with much weakenesse , so wee may heereby discerne that to bee a competent and thriuing measure of grace , which s●rues most to discouer corruption , tends most to the ab●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 ●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 thereof . Particularly , if we finde that our troubles and afflictions more wearie vs from the loue of the world , and serue more to the emptying of the flesh of all carnall confidence , if they make vs more compassionate and charitable in iudgeing and relieuing others and prooue gracious antidotes to preuent the breaking out of corruption , more effectuall purgations to eate out the core thereof , if wee finde that our troubles are still warring to prepare for further trials , and wise preseruatiues to keepe vs from vnnecessaries dangers : And so thereby grow more watchfull against future assaults and the occasions thereof our sinnes : And yet can with more patience and cheerefulnesse beare them , and so wait vpon our God with more thankefulnesse and contentment in the issues of the same , quieting our selues in such issue , as though it crosse our present expectation , yet it may serue to our future good , and affordeth ( if we can see by faith ) no small aduantage for the present . These are gracious euidences that they worke together for the best vnto vs , and so doe truely auouch a great measure of Grace .

The like may be sayd concerning our sinnes . The same Rules seruing truly for both , of which I spare now further to entreate , because you shall heare hereof anone more fully in the Cases of Conscience particularly explaining and resoluing the same .

THE CONTENTS of the 9. chapter . 1. Zeale of Gods glory . 2. Constant delight in the Word . 3. Contentation in Gods prouidence . 4. Deeper sight of corruption . 5. Greater tendernes of conscience 6. Mourning for the sinnes of the time . 7. Retirednes from the world . 8. Masterie of our affections . 9. Victorie ouer speciall corruptions . 10. Spirituall wisedome to discerne of things that differ . 11. Answering the Lord according to the meanes . CHAP. 8. Of the markes of spirituall Growth and Triall thereof .

FRom this that hath beene obserued concerning the manner and measure of our spirituall growth , and such Rules as doe serue for the triall of both , and improuement of the same , to our further encrease , and also for comfort therein : wee may easily discerne the seuerall markes and signes thereof .

These are either generall both concerning our selues and others .

Or speciall also concerning as well others as our selues .

Touching the signes and markes these in respect of our selues generally are :

First , encrease of sauing knowledge both in the power of corruption and deceitfulnesse of our hearts .

2. As also in the sleights and methods of Satan working and preuailing thereupon . 3. And specially in the great Mysterie of Christ , enabling to preuaile against them all . 4. And so of our true scantling and measure of proceeding herein .

All these are vndoubted fruits of sauing knowledge : and to the discerning of our sauing knowledge in each of these , we must trie the power thereof , by these seuerall Markes . As first ,

Concerning the Power of corruption .

That we then truly discerne it , and haue gained some good measure of the knowledge thereof .

First , if wee are skilfull in the roote and fountaine thereof ; namely , originall sinne . 1. Both of the generall defilement thereof , polluting each part of soule and body , that so we may bee wholy conuinced thereby , of vtter inabilitie to good , and pronenes to all euill ; and thereby iustifie the Lords iust hatred of vs , and auersenes towards vs , either to do vs any good , or free vs from euill , as being holy , and so can haue no fellowship with vs , as being iust , and so will not any way reli●ue vs .

And this knowledge serueth ,

1 To confound vs vtterly in any good we do , or can do ▪ seeing it is altogether infatuated by this pollution .

2 To condemne our selues for any euill we doe , because our filthy nature is the maine cause thereof ; it can yeeld no better fruit , though there may be outward occasions thereof .

3 And so wholly to submit vs to whatsoeuer chastisements wee endure for the present , and prepare vs to whatsoeuer is to come , because wee haue deserued infinitely more .

4 So to cast vs vtterly out of our selues , and , relying vpon our owne abilitie , eyther to do good , or auoid euill .

5 And so to prepare vs to hunger after the righteousnesse of Christ alone , by which we shal only be relieued herein .

A second thing that wee must be acquainted withall concerning originall corruption , is , That not only as soure leauen , it hath leauened and corrupted the whole masse of our owne bodies and soules , and whatsoeuer we doe , or can doe ; but also that as a filthy leprosie it spreads it selfe , to the infection of all round about vs , and belonging to vs , euen all the creatures whatsoeuer , farther off , or neerer ; whatsoeuer is most deare and neere vnto vs .

And this serueth ,

1 To iustifie the prouidence of God , in turning the creatures , appointed for our good , either to plague vs with their opposition , or to humble vs in their want of subiection , & expected supply vnto vs .

2 To confound vs in our liberty ouer the creatures , because we haue vtterly lost it ; & doe euidence our losse , by our necessary abuse of them , either in defect , or excesse ; & do pay for our abuse , either by being depriued of them , or being not satisfied with them , either turning them to our present confusion , or hinderance to our present & future good .

3 To subiect vs wisely , to what wee haue aimed them to , euen whatsoeuer punishments are by them inflicted vpon vs .

4. To be carefull daily to sanctifie them vnto vs , and watch ouer our selues in the vse of them , lest our corruption infect them anew ; not to desire them greedily , lest we seeke our bane ; nor grieue immoderately for the losse of them , seeing they are our enemies ; not to enuy others that enioy them , nor admire them herein ; seeing they are no better then swords to cut their throats .

5. But rather to turne our affections vpon our selues , grieuing for our sins that cause this enmity , and abuse , desiring to be eased of sinne , that these may bee no burthen vnto vs , enioying our happinesse therein , if it only consist in these , and admiring the mercy of our God , that yet wee haue any vse thereof , fearing our selues most , when we haue most share of them , because we are like to bee beaten with more stripes , at most shall find them lets vnto vs in better things .

And comforting our selues in the want of them , that wee are eased of an heauy burthen , and so may go lightlyer on our iourny ; may more depend vpon heauenly supply , and hunger more earnestly after heauens fulnesse .

6. Labouring aboue all to be found in Christ , who hath slaine hatred : In whom our right is restored to these , by whom grace is supplyed to vse them aright , contentment afforded in each measure thereof obtained , and blessing thereupon , as shall be best for vs .

A third thing to be knowne in originall corruption , is , That it not onely defiles our selues , and infecteth others : But also thereby vtterly disinables vs to any good , and corrupteth all natural and morall good that is in vs , and so prouoketh vs to all euill vpon occasion , as being the seed & life thereof ; yea as a filthy harlot , allures Satan and all sorts of tentations , to further the delight and consummation of all kinde of wickednesse . And this serueth ,

1. To our vtter abasing in our selues , as hauing no possibilitie to good , all aptnes and readines to euill . To aduance the prouidence of God , in restrayning vs from such desperate euils , for the more quiet and common gouernment of the world .

His mercy , in keeping vs from such excesse as others fall into , that our condemnation may be the lesse .

His iustice , in leauing vs to what our nature so affects , and rest in .

His wisedome , in turning such corruption to so great good , euen to send vs out of our selues , vnto Christ .

His power , in subduing such a monster of corruption , and taming it wonderfully , by his mightie and yet easie yoake .

A fourth thing to be knowne in this originall leprosie , is , That it binds by the guilt thereof , to all sorts of punishments , both of body and soule , state and all , and that both present and to come .

And this teacheth ,

1 To iustifie the Lord in all hi● iudgements , as being righteous .

2 To aduance his mercy and admirable wisedome , both in the measure of his chastisements , as being farre lesse than our desert , such as we may endure ; and also in the vse and end of them , and seruing to kill the Cockatrice that bred the egge , to saue the sinner by the smart of his flesh , which in it selfe vsually encreaseth sinne and punishment .

3. To confound man in himselfe , as the author of his owne woe , and

4. So to send him for reliefe out of himselfe , where it may be found .

The last thing to be known concerning originall corruption , is , That like a Gangren it mortifies and makes senselesse & liuelesse , wheresoeuer it spreads , and it spreads a●l ouer , vntill it be healed ; s● that as hereby our state by nature is vtter●● incurable of it self : so in this it is incurab●e , b●cause it hath no sense of it rott●n est●t● , b●t to delight therein : and so rei●cts or corrupts all medicines that may cu e the same .

And this serueth ,

1. Yet much more to confound all ability or wisdome of the flesh , which is enmity against God ; plots it owne destruction greedily , by delight & prosecuting of sin ; is led captiue by Satan at his will , & so fast bound by the chaines of his own cursed lusts , to eternall vengeance .

2. To magnifie the wonderful power , wisdome , mercy , & iustice of the Lord .

His power , in raysing from the dead .

His wisedome , in making way hereby for the Messiah to performe the worke of redemption .

His free mercy , in sauing such a desperate state .

His iustice , in leauing man to what he chuseth and delights in , and filling him with the fruite of his owne inuentions .

Thus must we bee acquainted with the roote from whence wee sprang , and with the seuerall branches thereof . And so the more wee discerne the particulars thereof , the more wee labour against those streames which come more immediately , and primarily from this fountaine . The more we may euidence our spirituall growth . As that ,

1 Seeing our thoughts are the prime and immediate sprouts that issue therefrom , therefore that we make more conscience of these , being humbled more for euill , comforted more in good ; more carefull to nourish and encrease these , and preuent or suppresse and diminish the other : Watching hereunto ouer our harts most warily , and keeping a strict gouernement and audite therein :

2 Seeing lesser euils , as vaine words &c. as they proceed from that most daungerous effect of Naturall corruption , preuaricating true iudgement , and so mistaking things , as not sensible of them : so herein they are more daungerous , though not in themselues ; because , either they are not discerned , or diminished and misconceiued , as excluding repentance , and so exposing to greater euils : Therefore to make conscience of the smallest sinnes , more to take notice of them , more to be humbled for them , is an euident marke of a great measure of Grace .

3 As by reason of naturall corruption wee affect all sinne : So specially wee delight in that , which most agrees with our filthy nature , as to satisfie , so also approue the same : so that according to our seuerall complections , company , calling , streame of time , &c. we are more specially addicted to some one sinne , aboue another . And the danger hereof is this , that the raigning of our Master sinne , doth not onely challenge the truth of any grace at all : but euen the remay●ing of such beloued Dalila , and preuayling in vs , is both a maine blemish in the face , to disgrace the beautie of profession , and also a sharpe thorne , to pierce the Conscience : Yea , it proues a maine barre to hinder Repentance , and grieue the Spirit , and so becomes oft times the meanes to lull Sampson asleepe , and thereby to bereaue him of his strength , and plucke out his eyes , and so to expose him to the malice and scorne of his Enemies .

And therefore seeing these Darlings will hardly be cast out , or kept out from returning againe ; it is therefore a great portion of grace , eyther to cast out these altogether , or else to make them like the Gibeonites , more seruiceable to better vse , eyther to humble vs the more , or to cast vs dayly more entirely on the free grace of God : And so still trying our strength hereupon , acknowledging our weakenesse herein ; comforting our selues , that in these we most condemne our selues ; these are alwayes in our eye , these are chiefe in our chase ; these serue to sharpen our sorrowes , to abase our greatest comforts ; these further patience in troubles , and make all pleasures tedious vnto vs ; these specially weane vs from the World , and prouoke vs to hunger after our dissolution .

4 Seeing naturall corruption , as it is mortified , & insensible , so it also creepes secretly like a Gangrene , not appearing so much or so soone in the flesh , and outward parts , but inwardly preying vpon the most inward and noble parts , and rotting at the heart , while the outside is not touched : so that outward duties may be performed euen from a rotten heart , and euils may bee left or restrained outwardly , though the heart inwardly bee more affected and enraged therewith . Therefore it is an euidence of a great measure of grace , to affect and loue that good the more , wherein wee haue fayled outwardly ; yea though we haue soundly smarted therefore , and to encrease our endeauors , for the performance thereof : And it is no smal portion thereof , more to hate the euill wee would not doe , and yet cannot choose , more to suspect our owne strength , and auoyd the occasions thereof , more especially to watch ouer our Christian libertie ; as giuing way thereto , and excusing the same .

5 And seeing our corruption being inward and deceitfull , doth therefore giue way more often and willingly to secret euils , as seruing more daungerously to harden the heart , and yet satisfie the lusts thereof , and yet to preserue the credit of ciuil honestie , or outward profession , which open and grosse sins would disgrace , & vsually hideth or excuseth the same vpon pretence of necessitie , infirmitie , &c. Therefore , seeing the power of grace labours especially to subdue the wisedome of the flesh , it is therefore a sure marke of a great encrease thereof , if it specially takes notice of secret and spirituall euils , as hypocrisie , securitie , spirituall Pride , Vaine glory , carnall policie in sinning closely , & hiding it , enabling vs as to auoyd sinne in secret specially , because the eyes of the Lord are vpon the most secret , and to doe good in secret , that wee may auoyd those spiritual snares of hypocrisie , vaine glory , securitie , and the like . And procuring in vs a more free and particular confession of sinnes , though it be to the shaming of our selues , that wee may seeke the face of our God in the righteousnesse of his sonne , for the pardon thereof , laying the blame thereof only vpon our selues , and renouncing our selues vtterly , for reliefe herein .

6 Seeing by this inbred corruption we are not only defiled our selues , but also doe infect others thereby . Therefore may wee also approue a great measure of Grace , if wee proue more conscionable in the sanctifying , more reuerend , and moderate in the vse of the Creatures , not delight in their Enmitie procured by our sinne , are more compassionate of them , and yet lesse affected toward them , specially seeing hereby wee haue proued most iniurious to our kind , making our friends enemies ; by our sinne , our children and seruants , neighbours and strangers all faring the worse hereby . If then wee can loue our enemies , to make them friends to God , and mourne for our friends that are enemies to God , taking to heart the sinnes of the time , and bearing a part in the afflictions of the Church abroad , though wee are quiet at home , preferring the common good before our owne priuate ; these are gracious euidences of a great Measure of grace .

7 Whereas this corruption makes vs prone to all euill , and backward to all good : Therefore , the more we find our selues forward to all good , as well as some ; more chearefull in performance thereof , euen when there is most generall opposition ; more patient in the successe thereof , as hauing deserued nothing : Hereby we do approue a greater Measure of grace .

8 And so also if wee find a greater hatred of all euill ; more heartie sorrow for the doing thereof ; more care to admonish others , to beware by our f●lls ; more iealousie of our selues , to preuent Relapse ; more wisedome to auoid the occasions thereof , and to defend our selues more profitably against future assaults .

9 Seeing by the Chaynes of this Corruption wee are fast bound within and without , to all present and future plagues ; therefore the more peace of Conscience wee find within , more entire fellowship with God , in priuate Prayer ▪ Meditation , &c. more ioy in his presence , more contentment in his prouidence : These are sure euidences of a great Measure of grace .

And so on the other side , if wee finde more willingnesse to troubles without , more chearefulnesse in them , more benefit by them , more patience to wait on our God in the issues of them , more compassion of the troubles of our brethren , more wisdome to make our peace with God , more care to keep peace with men , more sorrow for sinne , then for our smart , more care to sanctifie the trouble , then to be rid of it . These are sure markes of a good thriuing in grace .

Thus concerning the knowledge of originall corruption , and such branches thereof , whereby wee may know whether wee haue encreased in grace generally .

A second thing to be knowne for the further triall of this encrease ; is the deceitfulnesse of our hearts , arising from that cursed spring , & more infecting and encreasing the same : for as it deceiues the heart , by it suddaine , and secret motion , neere & familiar semblance , so agreeing with the lusts thereof , and cloaking the same , by it faire shewes of Free will , necessitie , infirmitie , &c. So that the heart conceiues this Originall blame , either not to bee euill at all , or not so euill , but that it hath some mixture of , or abilitie to good , or that it s nothing at all , till it come to consent or Act , or rather that its good ; as arguing the free disposition of Nature , and furthering it to much good : So hereby also the heart deceiues it . As either giuing the reynes more freely thereto , and thereby enraging it to greater confusion ; or so only curing it , as that only lopping off the branches , and not plucking vp the roote , it both giues it some rest , to it more inward nourishment , and makes it also more fruitfull to put forth any kind of euill , vpon all occasions .

And this is that maine deceitfulnesse of the heart , which wee must especially take notice of . And hereby wee shall easily discerne all other deceits thereof , either in iudgement , or practise , whereby it deceiues it selfe and others , and so is deceiued of it selfe and others .

It were infinite to runne ouer all these , and indeed impossible to discouer them all , because the heart of man is deceitfull aboue all things : who can know it ? onely wee will endeauour , according to our poore experience , to point at some in each kinde , as capitall aboue the rest , by the obseruing and inueagling whereof , wee may the better preuaile against any inferiour .

First then the heart deceiues it selfe in the iudgement of things , and that chiefely , when it vseth his owne blind and false Spectacles therein , and so necessarily either mistakes good for euill , and euill for good , or else a lesser or apparant good for a greater , a greater and apparant euill for a lesse , or that which onely seemes so . And so is deceiued hereby both in it choise , as shooting in a broken Bow , that will flye about his eares ; or in a crooked Bow , and so he must needs shoot awry ; or in an vnfit Bow , and so hee must needs shoot short , or ouer , if either it be too weake for him , or he for it : Or else he is deceiued in his ayme , and so lights ouer , or vnder ; or else in his marke , and so looseth his labour , and wager too , though hee hit the stake .

And that wee may perceiue how easily in all these , hee may deceiue himselfe , and be deceiued ; consider ( I pray you ) another deceit of the heart : That though it would gladly trust it selfe , and no other ; yet because it hath need of others , and so is conuinced of it owne insufficiencie : therefore to make a vertue of necessitie , it must range abroad , and finds this it wisest and safest way to serue himselfe of others , euen by seruing their turnes , and obseruing their wayes ; abiecting himselfe basely to their humours and guise , that both hee may supply himselfe with what good hee seekes , and secure himselfe of what euill hee feares ; especially may hereby iustifie , or at least excuse it owne deceitfulnesse .

Thus the heart vsually deceiues it selfe , and is deceiued thereby , while taking his shooes at others Lasts and Fashions , hee eyther so pincheth himselfe , that hee cannot goe , or must needes goe loosely or daungerously vpon such Pattens , and Stilt-tops ; or tyre in the mid-way , because his shooes will deceiue him . So befalls it all such , as see with other mens eyes , and trauaile with such false Guides , as Custome , Example , Multitude , &c. Ciuill honestie , Profession , Lawes of Men , and the like .

Thus doth the heart deceiue it selfe in the iudgement of things , and so is deceiued thereby .

And so error in iudgement ( as hath beene showne ) breeds deceit in practise , either to take a wrong way , or else to fall foule in the right ; either by too slow and late entrance and pace therein , as by late Repentance , or supine negligence , securitie , and presumption , &c. or by ouer-hastie running our selues out of breath , and tyring halfe way ; by blind zeale , selfe-confidence , carnall wisedome , superstition , vaine-glory , &c. the foolish heart deceiuing it selfe herein , and being deceiued thereby .

And hence proceedeth another deceit of the heart : that as it hath been deceiued , by taking his aime from others ; so hee hath no way , eyther to excuse it selfe , and crie quittance with others , then to deceiue them againe , that all may goe to hell for company . And this it doth , euen by the same meanes , whereby it deceiues it selfe , and is deceiu●d by them . So that if wee can wisely discern● this deceitfulnesse of the heart , in it particular wayes , and so the lesse trust it , when it most faines , and cryes arme with the soonest ; the more build vpon it , when it most humbles , and puts vs to a Non-plus in our selues : These are vndoubted signes of a great measure of Grace .

Thus of the second euidence , namely , the knowledge of the hearts deceitfulnesse .

A third thing to be knowne to euidence our spirituall growth , is the sl●ights and stratagems of Satan , working vpon our corruption and deceitfull hearts .

These wee shall know ,

1 By better acquaintance with our owne wicked hearts , which answeres ( as face to face ) Satans entendments , & so by betraying it selfe to him , prouokes him to suit his tentations agreeable to it seuerall dispositions .

2 By experimentall knowledge of the Word of God , whereby we shall be able to discerne his Methods .

3 By earnest prayer vnto our God , and more familiaritie with him , who will not fayle hereby to reueale the same vnto vs .

4 By taking notice of the diuers occasions of others in the Church , who will not faile in their seuerall wayes and sleights to discouer Satan in them vnto vs .

5 Wisely obseruing the policy and wisedome of the Time , which hath so many sleigh●s of Satan as mysteries in the managing of it affaires .

6 In viewing the mysteries of the Man of sinne , which are so many stratagemes of the Deuill .

7 Specially obseruing his sleights in our afflictions ; and that most of all . in the affliction of Conscience , wherein each Buffet is no better then an Arrow from his Quiuer .

8 And at the time of departure , wherein hee will be sure to leaue no stone vnrouled .

Thus may we be acquainted with Satans subtilties .

Among the rest , as sure euidences of a great measure of Grace , obserue we : these , besides what haue been noted before in the Meanes .

First , it wee can discerne Satan transformed into an Angell of Light , that is ,

1 If wee can discerne of Spirits , and discouer false Prophets & Hypocrites , in some good probabilitie , so farre as the Word reueales .

2 If wee can distinguish betweene Gifts of Illumination and Sanctification .

3 If wee can discerne betweene spirituall wickednesse and most spiritual graces , which they vsually accompanie ; and can watch most against these , in the greatest comfort of the other .

4 If wee can wisely distinguish the abuse from the vse of things , not slumbling on the one , while we haue liberty in the other ; especially watching ouer our Christian liberty herein .

5 And so can wisely confine our selues within the bounds of the Word , not expecting Reuelations , nor relying on Dreames beyond it , nor superstitiously doting on our Fancies beside it .

6 And so taking heed of presumption , shall still hasten our place to Heauen , in the sense of our owne faylings ; and relying wholly on Gods free grace for enabling and accepting vs , shall passe the time of our Pilgrimage in feare : These are liuely tokens of a great measure of grace , as euidencing our skill and wisedome , to meet with such speciall sleights of Satan , whereby hee assaults vs in an Angell-like shape .

2 If wee can discerne Christ from the theeues vpon the Crosse , and lay hold on him in the darke , and deepe of greatest Agonies .

This wee may doe ,

1 By liuing by faith in Gods Promises , neuer to faile vs .

2 By relying on the power of God , which will now be more exalted .

3. By adoring the wisedome of God in preuenting hereby worse euils of presumption , securitie , spirituall pride , vaine-glory , &c.

4. Abasing our selues more before the Lord in the search and iudgement of our hearts .

5. Meditation of his prouidence , in deliuering others from greater brakes .

6. Earnest prayer to our God , to sustaine vs in the furnace .

7. Remembring former comforts .

8. And meditation of future ioyes .

And hereby we shall know that we haue not laboured in vaine .

1. If we can rest vpon our God with patience , both for the time , meanes , manner , and issue of our troubles .

2. If wee sticke close to the word , for releefe , and will not bee driuen from it .

3. If wee grow more tender in iudgeing , and compassionate in relieuing others in the like afflictions .

4. If we neglect not the least sparke of hope , but can benefite thereby .

5. If we continue faithfull in what we haue or may , though it be bootelesse as wee thinke , yea encrease our smart

6. If we rest on Gods power , though we find no apprehension of his will .

7. And so can still crie vnto him , though he heareth not .

And thus of the third thing to bee knowne hereunto .

A fourth thing to bee further discouered herein , is , the mysterie of Christ , whereby all the sleights of Satan and Antichrist are dissolued .

This we shall know ,

If we not only be acquainted with his incarnation , wonderfull vnion of two natures in one person , glorious offices , admirable workes of Death , Resurrection , Glorification , Mediation , and such like ; for these wee may know , yea beleeue hystorically and true , yet haue no life in him .

But there are two speciall mysteries in this great Mysterie of Christ , which as non● can know , but to whom the spi●it reueales them , so to know these , is to bee knowne of Christ , and to haue fellowship with him .

The great Mysterie of Christ , is , the reconciling of God and man together by the blood of his Crosse , and so , that vnseparable vnion betwixt God and man . 1. Ioh. 1. Ioh. 17.

The Particulars of this great mysterie , are ,

1. That we are in Christ . Gal. 2.20

2. That Christ is in vs . Col. 1.27 .

These are the speciall Mysteries infolded in that great Mysterie of Christ , which no man can know , but by the spirit of Christ , and who so knoweth them knowes sufficient to saluation . Examine wee therefore our selues whether wee know them as wee ought to know .

The former of these , that wee are in Christ , is grounded vpon a double Mysterie , as the spirit layes it downe . Namely , 1. That Christ which knew no sinne , was made sinne by God his Father for our sake .

2. That we might be made the righteousnesse of God in him . 2. Cor. 5.21 .

And so is also the later Mystery : so saith the Spirit , If Christ bee in you , there is the Mysterie . The grounds hereof are these that follow ; The body is dead because of sinne , there is one Mysteri● ; and the spirit is life because of righteousnesse , there is the other . And each of these grounds do afford vs gratious light to discerne both these Mysteries seuerally , as also how they make vp that main Mystery of our attonement and vnion with God in Christ .

For concerning the former ground , as it specially discouers the workes of iustification by Christ , so it also vnfoldeth two wonderfull mysteries whereby our iustification is effected , namely one , That Christ which knew no sinne , was made of God sinne for vs , shewing therin : 1. The meanes and manner whereby he did iustifie vs : namely , by offering vp himself in our stead , as a surety to pay what we ought , and a sufficient expiation by his blood to the payment thereof . 2. The necessarie effect of this royall payment in vs , namely , that we might bee made the righteousnes of God in him ; that is , that being engrafted in him by faith , and thereby applying to our selues what he did for vs , we might be esteemed righteous of God , and before him .

And so do we become to be in Christ by faith , being ingrafted in , and so made one with him : And so being ingrafted into him by the power of his spirit , wee are changed from our barren old stocke into his Image and fatnesse , enabled to bring foorth wholesome fruite , by his spirit which dwelleth in vs , and he by his spirit , euen to die vnto sinne , as hee hath dyed for our sinne , and to liue vnto righteousnes . And this is the other ground of the other mysterie , namely , that Christ is in vs , expressing the worke of our sanctification , necessarily following on the former in order , thogh one in time with it , and by the same means euidencing our being in Christ by his being in vs , and making vp the perfect knot of this vnspeakeable vnion , he in vs , and we in him , and both one . Behold the mysterie of the riches of the glory of this mystery , euen of Christ in vs , and wee in Christ . Two mysteries , yet both aiming at one , euen our reconciliation to God , and both ending in one , our vnion with God , and conformitie to him , yet one of them in order being before the other as affecting it , our being ingrafted into Christ , being the cause of his transforming into vs ; and yet both together in time . As wee cannot receiue Christ by Faith , but by our ingrafting in him , and so become his ; and so no sooner are wee ingrafted in him , but presently he dwels in vs by his spirit , and so receiueth vs thereby to conformitie to him ; that so we may haue fit communion with our head , as being wholly gouerned by him . Hereby we may try our knowledge in the mysterie of Christ , whether wee haue true fellowship with him or no. And that

First , by our ingrafting in him . And that , 1. By the ingrauen word , taking vs from the wild Oliue , and ingraffing vs vpon the true Oliue . Secondly , by faith , ingraffing vs in him , and quieting vs therein . And

This Faith is discerned . First , by this , that it is a mysterie working secretly and by degrees , sometimes inuisibly , sometimes by contraries , captiuating sense and reason , and confounding the wisedome of the flesh , giuing a being to that which is not , and annibilating that which is .

2. This mysterie of faith apprehends Christ only , & wholly euen to resurrection .

3. It giues boldnes in Gods presence

4. Ouercomes all oppositions .

5. It neglects not the least means of help

6. It preuailes beyond and contrary to meanes .

7. It rests in the likeliest or greatest meanes .

8. It prepares to troubles . And

9. Is more then conqueror ouer them .

10. It is not curious concerning it owne weaknesse or Gods wisdome .

11. It makes not haste , but waits vpon God , in performing of his word .

12. It purifieth the heart . Act. 15 9.

13. Holds on it course , though with some interruptions .

14. And so commits it selfe in weldoing into the hands of God . Thus for faith .

Whereby we are ingrafted into Christ .

2. For sanctification , whereby Christ dwels in vs . This is discerned ,

1. By the grounds , that what we do be of faith . 1. Cor. 14.

2. By the manner of it breeding in vs by degrees . As

1. In affection , then in action .

2. In weaknesse , then in strength . Yet all parts truely at first seasoned therewith .

Though each part do it seuerall dutie in it fit times therein .

1. In subduing corruption , and that which is neerest to the roote , as euill thoughts , &c. then in actuating obedience , and this 1. As agrees best with the patterne . 2. Chiefly in heart and desire . 3. Closely to approue vnto God . 4. Wisely , in it fittest seasons . 5. Sincerely , as in Gods presence . 6. Humbly , in disclaiming merite . 7. Charitably , to the good of others . 8. Cheerfully , as from the heart .

3. Our sanctification is tried by the measure thereof .

As first , that is generall .

1. Expressing in all faculties of soule and body .

2. Extended to all Gods commandements .

3. Intended in all things , from the intire purpose of the heart .

4. Extended to all times , euen to our liues end .

5. And to all persons as well enemies as friends . Gal. 6.10 .

6. And in all occasions , as well aduersitie as prosperitie .

4. Our sanctification is freed by the ends thereof .

1 Not present onely , but future good .

2 Not for the body , but the soule .

3 Not for our sakes , but for Gods sake 1. Cor. 10.31 .

4. Not to merite thereby , but to doe our dutie in thankefulnesse to God . Psal. 116.12 , 13.

5. Not for our selues alone , but for the good of our brethren .

6. Not to win heauen , but to prepare thereto . 2. Pet. 1.13 , 14.

7. And so hereby to make sure hereof . 2. Pet. 1.10 .

8. Remembring that as wee liue by faith in Christ , & not in our selues , so Christ liues in vs by his holinesse , that so we not liue vnto our selues , but vnto his glory , that hath bought vs with so pretious a ransome .

Thus of sanctification and the euidence thereof , whereby wee may auouch our spirituall growth .

And thus of the fourth thing wee must know , to approue our encrease in grace ; namely the mysterie of Christ .

The last thing we must know to euidence our Growing in Grace , is the measure of sanctification wee haue attained , of which before .

Thus of the first Generall : namely , knowledge , and seueral obiects thereof .

The next generall conducing hereunto , is faith , of which euen now .

The third generall , is , the obedience of faith , of which also before .

And these are generall euidences in regard of our selues to euidence our spirituall growth .

The same also concernes others , excepting faith , which is onely proper and auaileable to our selues . The iust must liue by his faith , though the same be common to all ; the elect in respect of the meanes thereof , and end of the same : yet in regard of the Power and Vse thereof in the application of Christ each must liue by his peculiar faith .

Thus of the Generals .

The speciall Markes concerning our selues , to trie our encrease in Grace , haue partly beene opened before , as included in the generals ; only we may adde those other that are before deliuered in the Chapter of the measure of this Growth . All which , or most of them , may also serue for triall hereof , in regard of others .

Thus concerning the Markes and euidences of Spirituall Growth .

It followeth in the next place that wee consider of the seuerall lets and hinderances of Spirituall thriuing , together with such Remedies as are sutable thereunto .

THE CONTENTS of the 10. chapter . Cases of Conscience concerning Spirituall Growth . 1. How we can iustifie our growth in Grace , notwithstanding wee daily fall into many euils . 2. How this Growth in Grace may specially bee discerned and approued , seeing it is a Mysterie , and discernable onely by faith . 3. How we may be sayd to grow constant in Grace , and yet we doe and may leaue our first loue , and are subiect to much hardnesse of heart , and many spirituall defections , which seeme to imply a going backeward rather then forward . 4 How wee may be sayd to grow in Grace : seeing , as in the Naturall birth there is a decay of the outward instruments of good , as of Light , Memorie , Vnderstanding , Hearing ; so these also decaying in the regenerate , which are instruments to entertaine the meanes of Spirituall Growth : It may therefore seeme that there must needes bee a decay of such effects , as doe ordinarily arise from those Meanes , as of Zeale , Conscience , Courage , which are quickned and inlarged by the Meanes . 5 Whether it being apparant that the Saints oft-times , by grieuing the Spirit doe cause a suspension of the operations thereof , so farre , as that the Saints are forced to question the verie truth thereof , yet then we may be sayd to grow in Grace . 6. whether the Saints necessarily must receiue comfort in these distresses , or shall recouer their former feeling and comfort there . CHAP. X. Cases of Conscience to bee resolued concerning growing in Grace .

1 HOw can wee bee said to grow in grace , when as yet we dayly go on in sinne , and so shall do so long as we liue ?

Answer .

First , these grounds must be layd .

1. In regard of God .

1. His wisdome in bringing light out of darkenesse , and shewing his power in our weakenesse . And therefore ,

Howsoeuer there may bee a continuall failing , and humbling in sin , yet seeing our God bringeth light out of darkenesse , though wee may and doe sinne , yet our God can , and doth turn this to bee matter of our Spirituall Growth .

2. And seeing the Lord sheweth his power in our weaknesse , therefore doth he by his power not onely restraine the corruption of sinne committed , but raiseth also thereout matter of our Growth .

3 And seeing the Lord all-wise and sufficient perfects his glory by our infirmities , as thereby ,

1. Stripping vs of all boasting in our owne righteousnesse . And

2. Sending vs dayly to bee renued in Christ . And

3. So hasting vs out of the dayly sense of our corruption , to desire perfection . And

4. Giuing vs experience by the sense of our failings to bee more watchfull against the same .

5 More iustly to hate them . And

6. More earnestly to desire to bee rid of them : therfore howsoeuer there may bee infirmittes in vs , yet shall these tend to the perfection of Gods glory , and so to the enabling vs to bring forth more fruite .

2 The promise of God auayles hereto ,

Not only generall ,

That all things shall worke together for the best to those that are called according to his purpose , Rom. 8.28 . And therefore our afflictions , yea our sinnes shall turne to our good , yea , to the best .

But his speciall promise stands good here , that he will loue vs to the end , and therefore perfit his worke in vs , Iohn 13.1 . Phil. 1.6 .

3 Ground for the satisfying of the Conscience herein , is , the consideration of the state of our sanctification in this life ; which is not perfection , without sinne at all , but militant , consisting of a dayly combate betweene the flesh and the spirit .

Which is not onely a striuing and working of the conscience only against sinne , to which it is moued , or which it hath committed , which is in the wicked , by reason of the remaindures of Natures light , and that knowledge they haue receiued from the illightning Spirit , affrighting the Conscience either when sinne is moued , or committed , to make them more inexcusable , if they doe commit it ; or not repent , yea happily to restraine the Act , or custome thereof , according to their carnall desire , for worldly ends . But this strife against sinne in the regenerate , consisteth of these particulars .

1. In the vnderstanding : Which being truly informed by the true light of Gods sacred Truth , doth thereby discerne sinne not in generall onely , but in particular ; both what it is they haue for the present committed , as also how heynous and great the offence is : not so much what hurt it doth vnto them , as how it hath offended the Maiestie of God , how dishonoured his great Name , how reproached our holy Profession , how offended and scandalized the weake Brethren , how opened the mouthes of the wicked , to blaspheme the Name of God , and hardened them in their sinne : especially , how grieuously they haue offended against the Blood of the Couenant ; how they haue grieued the Spirit of God , and depriued themselues iustly of the sweet fellowship and fauour of their God ; how they haue hindered themselues thereby in such Duties of Prayer , hearing the Word , Meditation , and such like ; how they haue disarmed themselues hereby , and so lye open to many other Euils , and Satans Tentations : yea , how they haue hardened their hearts hereby , and so are exceedingly to seeke in the maine worke of Repentance ; yea , hereby growne carelesse of their Watch , and so haue beene ouertaken with many fearefull snares of carnall wisedome , securitie , presumption , yea , subiect to fall into prophanenesse , vnder-valuing and lesse esteeming of the precious Pearle .

These and such like are the apprehensions of sauing knowledge , when any sinne is committed :

Especially ,

This is one singular worke of this heauenly light , that the more we faile , the more quick-sighted are we growne in discerning the power of corruption , and deprauation of the Originall staine ; the more doe wee labour to search the depth of our corrupt harts , the more skilfull doe wee grow , to discerne Satans subtilties ; more acquainted doe wee proue , with the wisedome and mercie of our God , in ordering our corruption to his glory and our maine good ; and yet so become more wise , to preuent future assaults .

Thus fareth it with the Saints , in discerning the nature and heynousnesse of sinne .

But with the Hypocrite it is otherwise : Though he be illightened by the Word , to discerne both it generall corruption , and particular faylings ; yet doth it carnall reason either labour to preuaricate and peruert that light , to the excusing and extenuating of sinne ; or else it measures sinne by it owne false light , and such deceitfull Rules as carnall wisedome affordeth herein , as Custome , Example , Letter of Gods Law , Lawes of Men , streame of the Time , Worldly esteeme , and Opinion thereof ; which calls Light darknesse , and darknesse Light : and so thereby peruerteth and by degrees extinguisheth the true Light , or else subiects it basely to the blind light of Reason and Sensualitie .

Thus as the Hypocrite labours only to discerne and iudge of sinne , either by false lights , or by peruerting the true ; so doth hee fare , in iudging thereof accordingly : not so much weighing , or at all considering , how therein God is offended , as onely how men are scandalized thereby : not so much apprehending therein , how God hath been iniured , his Word violated , as being sensible only what wrong redounds to himselfe thereby ; and that not so much to the Soule , or for the time to come , as only to the Body and present estate : not laboring so much to know the heynousnesse of sinne in the Glasse of Gods righteous Law , as how to extenuate and excuse the same , by the deceitfull Light of carnall reason , and vaine imagination , labouring by all meanes rather to hide his sinne from the eye of men , though it be apparant vnto God , that so they may be more easily ensnared therewith , or made partakers of the same , by partaking in some measure thereof , in applying deceitfull remedies to what they know .

2. As for the affecting and breaking of their hearts with the sense thereof , their maine studie is , how to harden their hearts the more , either by smothering sinne within , in not acknowledging the same , or else by plaistering it ouer with such vnfit and deceitfull plaisters ; which though they may giue some ease for the time , or make shew of soundnesse , yet they cause more inward rottennesse and rankling of the sore . And therefore here , through the peruersenesse of their iudgement concerning the benefit of Christ , they are maruellous skilfull to deceiue and harden their harts , by a false application of the blood of Christ : as if it serued only either to hide their sinne , that they need not take notice thereof ; or vse to qualifie it so , that they may rest securely therein : as if it were an euidence , that they had right in Christ , who came to saue sinners ; or that this were the best euidence of the power of Christ in them , that they are more senselesse thereof , or might more safely wallow therein : as if they might be more bold in sinne , because his merite is sufficient to expiate whatsoeuer they can commit ; as if the more they committed , the more they might hope to haue benefit by Christ . And therefore , as they are not sensible of grieuing the Spirit , though by it they may and shall eftsoones be challenged and affrighted with the horror of their sinne ; yet now do they grow more cunning to deceiue themselues herein , as esteeming these Items of the Spirit either to be fits of melancholy , or else some false alarums of Satan , or their owne cowardly hearts ; not knowing their libertie , or being too scrupulous in it ; not knowing their worth in Christ , not daring to improue the same ; nay , rather then faile , they will not here stick to flye in the face of God , when their sinne thus stares them in face , as if God enuied their happinesse in crossing their lusts , and sawcing them with such bitternesse : or rather that he doth it , but to trie their courage , if for a little gnawne or fainting they will giue ouer the chase , and betray their libertie , vpon such false allarums . And therefore now their maine studie is ; either to neglect such sharpe items , as not concerning them , or else to wipe them away , by wading deepe in sinne , that so they may put out the true light altogether , and therby become past feeling , that so they may goe on securely , and make vp the measure of iniquitie , as if therein consisted the maine of their happinesse . Yea though the Lord herein vsually failes not to arrest them with many fearefull Sargeants within , and crosses without ; yet all these proue yet further meanes to the hardning of their hearts , and encrease of rebellion , as enraging the heart more desperately against God , as if hee did them great wrong ; and enflaming the heart more vehemently with the desire of sinne , the more they are outwardly restrayned in the act thereof . And so prouoking more greedily to the apprehending of such false rules , and occasions , whereby they may more securely attaine their desires ; and by limitting others to their scantling , and drawing them into the same excesse with them , may thereby more safely iustifie and maintaine whatsoeuer wickednesse .

Thus do the wicked differ from the godly in the iudgement and knowledge of sinne .

The like may be obserued in the second degree of Apprehension ; namely , the conuiction of Conscience therewith .

For touching the godly , they indeed , howsoeuer they may for a time lie in some slumber , after sinne is committed ; yet still their heart is awake , in some notion thereof : some present touch they shall haue , by the daunting of their spirits , that all is not well ; yea , their rectified will now will not faile to snubbe them , that they haue done what they should not doe ; yea , somewhat now will appeare vnto them , that loue hath left vndone , to preuent such a snare whereinto they are fallen , by omitting thereof . Yea , now they find , that euen this slumber importeth some withdrawing of the spirit , and presageth some fearefull effect to follow , if it be not speedily preuented ; their heart will now misgiue them , that all is not well : it was much better before with them , they found more life in Prayer , more boldnesse in Gods presence , their sleepes are broken , and troublesome , ending in sicker sits , and their peace is interrupted , and darkened with thicke clouds , threatning some sharpe storme : and therefore they are desirous to bee throughly awakened , yea , though it be to their greater confusion , and present terror , that so they may preuent the storme approaching . This is once , that in their greatest slumber now they grow more and more sensible of their former state , and so conclude it was better with them then now , and so grow also more sensible of their present estate , and labour yet more to be conuicted and abased therein , ready to entertaine all holy occasions , which may effect the same .

Thus is it with the Saints in their greatest slumber in sinne : But it is farre otherwise with the Hypocrite : As vsually hee hath no remorse for his sinne , because it is the chiefe ioy and delight of his soule ; so doth hee labour by all meanes to harden his heart therein , condemning his former abstinence to bee but precisenesse , or madnesse , that lost him the experience of such sweetnesse and content , and reiecting all meanes which may awake him thereunto , or else peruerting them desperately , to cast him into a founder sleepe .

And therefore , whereas the Saints willingly entertaine such meanes as serue to awaken them , and iustifie God thereby , in submitting thereto , and whatsoeuer extremities may befall herein , and so labour to preuent thereby iudging of themselues in the acknowledgement of their sinne , and auenging themselues thereof , by abasing the flesh , and lying downe in their confusion , yea laying their mouth to the dust , if there may be hope , casting themselues wisely into the armes of Gods free mercie , for the pardon thereof , and pleading his pardon boldly in the merite of Christ .

Yet with the Hypocrite it is not so : For as hee dreames of no other happinesse , then to sleepe in sinne ; so if eyther his Conscience doe any whit endeuour to awake him at any time , or the Lord by the voice of the Law doe labour to rowse him vp , or some sharpe affliction follow him , to confound his securitie : Yet his maine policie is , to lay his Conscience asleepe againe by presumption of Gods mercies , applying vnseasonably the balme of the Gospell , to plucke out the thorne of the Law ; and referring his outward crosses either to chance , or his owne negligence , or the malice of others vndeseruedly ; or rather then faile , to Gods vniust dispensation , or policie , as not deseruing it ; or rather to trie his courage , and affection to euill . This is certaine , the best hee hopes by this little smart , is , that his paine is past , and now hee may more freely lye downe and sleepe againe ; and the maine hee labours , is so to charme all meanes , that they may not awaken him againe .

As for the will and affection to good or euill , herein also is a maine difference betweene the Elect and Reprobate .

For howsoeuer the Elect are but in part renewed , and so , as they are subiect to euill , so also are they inclined to all goodnesse ; yet herein doe they mainely differ from the Reprobate .

As that first concerning Euill : though in respect of the remaindure of corruption , they are lyable thereunto , yet doe they no wayes like thereof ; the euill that they doe , they would not doe : but both vnfainedly doe they dislike and detest the same , and wisely auoid all meanes which may draw them to euill , and constantly intend all gracious helpes , which may the better enable them to resist and ouercome the same : And if by neglect of their watch , they bee eftsoones ouertaken with any sinne , bee it neuer so secret , or small in the eye of the World , yet doe they more suspect and dislike themselues herein , and proue more warie and skilfull to preuent the like assaults : not allowing themselues before-hand the libertie of any euill , be it neuer so currant and warrantable to men , sutable to the times , or sorting with their corruption ; much lesse approuing any that by infirmitie , or violence , and sleight of tentation , they happily fall into : but the more condemning themselues herein , being willing to shame themselues , that God may haue the glorie ; and readie to auenge themselues hereof , that they may not bee iudged of the Lord : yea , submitting themselues chearefully to whatsoeuer corrections the Lord shall lay vpon them , to purge out their drosse , and waiting patiently his wise prouidence , in the issue thereof ; desiring heartily their dissolution , to bee quite rid of the same .

Thus fareth it with the godly concerning their affection to euill .

But with the Reprobate it is farre otherwise . As hee heartily affects all sinne , and greedily pursues what hee is most enclined vnto , and may serue for his present profit and content ; so doth hee warily shun all meanes which may hinder him therein , and entertayneth greedily , yea cunningly casteth all wayes , whereby hee may make vp the measure thereof . If hee be crossed therein by impotencie , want of meanes , oportunitie , and the like ; hee is more enraged and enflamed thereto , euen as a violent floud against all opposition . If hee attaine , and become master of his desire , oh how hee blesseth his Soule , as if hee had gotten great spoyles : how doth he hugge his sinne in his bosome as his chiefest darling ; how doth he hide it vnder his tongue , to enioy the sweetnesse thereof the longer ; how doth he sacrifice to his wit , and make an Idoll of his owne wisedome , as hauing done some rare exploit : nay , he will not faile now to set his sinne as a Brooch in his fore-head , or as a Crowne vpon his head , as if herein were his chiefest honour and aduancement . And if now hee bee happily twitted and challenged for the same , how cunning is hee to diminish and excuse his sinne ; how desperate , to draw others into the same excesse with him , that their mouthes may bee stopped ? nay , such is his cunning impudence , that hee will not sticke to iustifie and applaud his euill , euen by the same meanes whereby it is conuinced . This is once , hee cannot forsake it in affection : though the sweet taste be gone , and though hee doe leaue it , yet it will not leaue him , but leaues such a tang and sauour behind it , as makes him to reioyce in what he hath done , though now he bee out of date , and prouokes him to wish a confusion and ouerturning of the frame of nature : Oh that hee were yong againe ! Oh that the night might be turned into day ! that he might meet with matter and occasion to satisfie his lust ; that the day might be turned into night , that hee may securely enioy the pleasure thereof . So vnsatiable is his appetite to his darling sinne , that he not onely labours by musicke , sawces , filthie obiects , and such like prouocations , to feed his seuerall senses , and to refresh and strengthen his greedy desire with all varietie of allurements ; but further also most vniustly he offers violence to nature , enforcing it to that to which of it selfe it hath no abilitie or inclination , and so rather chuseth to humble and oppresse nature with surfeits and foule diseases , then that hee will not enioy the pleasures of sinne for a season . Fearefull it is to obserue the subtiltie of the flesh herein , and more fearefull to obserue how they are snared in their owne wisdome . And yet through thicke and thin they must that serue such a Master , and on they will whatsoeuer it cost them , though their health & good names and estates lie vpon it , yea though it hazard the damnation of their soules : and the further they wade , the more senslesse they grow of any danger ensuing , the more besotted are they with the pleasures of sinne ; and so as fooles are led to the stockes , and as Oxen to the shambles , thus is it with the wicked in their affecting and prosecuting of euill .

As for goodnesse , as hee doth not affect it all for it selfe , or as God hath commanded it , but onely as it may serue his present turne , and with his abilitie , and libertie , either to doe it as he may , or to doe it as he please ; so neither doth he affect all goodnesse in euery kind and measure .

For as he cannot bee perfectly good , who is altogether prone to euill ; so because he cannot be what God requires , therefore hee counts it folly in himselfe to striue against the streame , and esteemes it iniustice in God , to require what he cannot do . And seeing nature affords him some remaindures of the prime good , whereby he is both restrained from much euill hee would otherwise rush into ; and prouoked also to some goodnesse , to which hee hath no affection : therefore euen by naturall inclination he affecteth and prosecuteth some kinde of outward good , that so he might excuse himselfe from following the inward and maine goodnesse : that so hee may serue his owne occasions thereby , as to preuent him of such euils of shame and smart , which he most reckon● of , so to further thereby his credit , present delight , and profit , which he onely aimes at . Hereunto furthers his education and imployment in the world and Church of God : whereby not onely his peruerse nature is much reformed from many euils , at least in appearance , and for a time but informed also of the maine good , which he should aime at : yea enabled in some measure to embrace the meanes thereof , with much delight and contentment : yea further led along by the power of the meanes to prosecute the outward actions and semblance thereof : yea therein for a season , to outstip the best in appearance . Whereby it comes to passe , that hauing now as he thinkes , done his best , at leastwise , that which best serues his present turne , yea hauing out-run the best , and left them behind him , as hee scornes to follow them , who seeme to bee so farre short of him , so also by degrees he falls in dislike with their plaine and homely way , wherein they walke : and so either seekes him out a new and more pleasing way of implicite faith , reuelation , selfe-conceitednesse , &c. as may best magnifie the pride of his holy mountaine , and yet satisfie his lusts , when himselfe , and not the word , must be the vmpire of his actions : and so forsaking his true guide in steed of these foolish fires , is necessarily carryed vnto all grosse wickednesse , and yet desperately hardened thereby in impenitency and prophanenesse , and so makes vp the measure of his sinne : or else ( which is his fairest course ) he now takes his ease in the mid-way , and sleepes securely in the conceit of his forwardnesse : as if , either he had done enough , and so will haue his reward in hand , or else had done so much , that it may safely excuse his libertie in sinne , or else had done too much , and therefore may iustly abate and reforme his former precisenesse ; may wisely vnbend his bow , lest it breake about his eares : whereby as he willingly fals from what he before gloried in , so now his glorie turnes to his shame . As not onely hauing that taken from him , which he seemed to haue , because hee ceaseth the imployment thereof , but also being iustly giuen vp by the Lord to his owne lusts , and to glory in his shame , and thereby to harden his heart that it cannot repent .

Behold how the wicked runne counter , and in a whirlepit , and confusion of all things . Euill they are , and yet they would seeme to be good , that they may be euill more cunningly . Good they seeme , and therefore they will entertaine the meanes of goodnesse , and for a time sculke into the path thereof : but as theeues onely out of their couerts , take the high way to take their prey , and then they about againe to their old hants , and so greedily swallow the bait , that they are forced to cast it vp againe , yea cast away themselues for euer thereby .

But blessed is the man whom the Lord chuseth and teacheth his way . Surely as he affects his God aboue all , because the Lord hath chosen him out of all , so for his sake hee affecteth all goodnesse , because it comes from him , and he commands it so , and most affecteth that goodnesse which most resembles him , that he may be like vnto him : yea so affecteth goodnesse , as it is affected and ordered by him , as it may best auaile and further him to the full enioying of him , that so his desire may bee accepted of God , that so his desires may be perfected by him : and therfore with like affection to his God , hee affects all goodnes , sincerity ; not the appearance , but the substance thereof , not for his owne ends , but for Gods glory , not from outward occasions , but from the inward purpose of the heart , not for a season only , but continually , not in a measure to stoppe some present gap , but euen to be satisfied with the full measure thereof , and that wisely in the way where it may be found , in whom al the treasure of wisdome & knowledge are stored aboue measure , that of his fulnesse we might all receiue , euen grace for grace , renouncing in respect therof , all our owne goodnes whatsoeuer , and still labouring to be found in Christ , that him we may attaine to the perfect stature .

Thus are the desires of the faithfull , sincere , and holy : and so they are crowned and blessed of the Lord .

For as we desire according to the will of God , so are we furnished with two excellent graces for the attainment of our desires . Namely , resolution and endeauour . In both which , as in their desires the Saints farre out-strippe the hypocrite . As first ,

Concerning their resolution .

This vpon good warrant and sound grounds : namely , the wil of God , & their callings subordinate thereto , and their ciuill calling therein , subordinate to their generall , and all this grounded on the power of Christ to enable them , on his merite to accept and blesse their resolution .

But in the hypocrite it is otherwise , either his attempts are altogether without resolution , as being carried thereto by some sodain & violent passion , or outward allurement , admitting no resolution ; or if any libertie be giuen hereto , then is it onely some carnall warrant , either of our owne vnbridled will or affection , or some outward command or perswasion of carnall wisedome , whereby it is enliued , and so confined there , without asking leaue of God , or at least not depending on his assistance , and so either lasteth onely like a meteor while it is nourished with outward fuel , or vsually fals short thereof , as presuming to prohibite and limit the same , and so is iustly confounded thereby .

2. The resolution of the Saints as it is grounded vpon a sure warrant , so it is attained by wise , earnest , and holy meanes , specially ,

1. Prayer vnto God , who onely perswades and resolues the heart .

2. Examination of our own selues , & disposition to what we entend .

3. Debating wisely of the meanes which may further vs therein to make choyce of them .

4. A iust valuation of the thing to which we endeauour , as also of it fitnes for our calling & present occasion .

5. And wisely furnishing our selues in such manner as we may attaine our purposes .

6. Determining vpon soonest and fittest opportunitie to put our resolution in practise .

7. And not presuming of the successe , but liuing still by faith in the issue thereof .

As for the wicked , it is not so with them herein . As their Grounds are deceitfull , so their way is slippery ; they sow vnto the flesh , and of the flesh reape corruption . As they resolue without God , so without him their resolution is presumption , and their best deliberation no better then deceit , either they sacrifice to their owne nets , as if their courage were at their owne command , and so it iustly failes them when they haue most need thereof to continue , or else their purposes are barren and filled onely with wind , not grounded on the true meanes , but puffed vp with the blast of vaine glory and selfe-desert .

And so they vnder-rate what they ayme at , by not considering what it will cost them .

And so they are vnfurnished of such meanes as may compasse the same . And therfore either neglect their opportunitie , til the doore be shut , or hold the winde in their fist , as if they could call backe the Diall of Ahaz ten degrees , or cause the Sunne to stand still and wait their leasure , till they haue buried their father , and satisfied their owne lusts . And therfore though they faile in the successe , it is no more act , & if they doe preuaile , it will little auaile them , because they bring foorth fruite vnto the murtherer , & not vnto God .

This is the difference in respect of resolution .

The like may be obserued concerning their different endeauours .

1. For though it bee common to both to attempt what they resolue on , yet in their endeauour there is great oddes , whether wee consider the ground or meanes , the manner , measure , or successe thereof . For as the elect agree in the same grounds , both of their desires , resolution , & endeauour , namely , Gods holy command to binde them , that they may not thinke it indifferent , & his gratious promise to quicken & encourage them , in the attempt & successe therof : so for the wicked , they vtterly reiect & neglect these grounds , as if they tooke away their liberty , and so abated of their courage , & in stead of these , offer sacrifice to God with the strange fire of their owne good meaning or selfe conceit , and carnal wisdome , & so kindle their resolutions at this vnholy fire , and blow life to their endeauours by these bellowes of death .

2. As the saints lay a sure foundation of their holy endeauours , so they build them wisely by faire & likely meanes .

1. Such as are readiest at hand , as being offred by Gods prouidence , which they may not question or trauerse .

2. And yet such as are warrantable from the word , though otherwise lesse likely in our eyes .

3. Such as our calling allowes , whose compasse we may not exceed .

4. Such as are safest , not going betweene the barke and tree , or by the riuer brinke , when we may keepe the mid-way .

5. Such as are fairest and of best report , least wee turne our libertie as an occasion to the flesh . And lastly ,

Such as may most humble vs and confound carnall confidence , that God onely may haue the glory .

But with the wicked the meanes are otherwise .

If they be ready at hand , they are base and ordinarie , not fit for his high spirit , not able to trie his valour , & therefore he must haue them farre off , that they may cost him deerely , and so loose the bird in hand , while he followes the other in the bush : either he will be sure , in the choyce of what means he likes , that if he preuaile , he may haue the glory thereof ; or if his endeauour succeeds not in the meanes he is tyed vnto , hee hath now sufficient to lay the blame vpon the meanes , yea vpon God that limited him thereto : this is warrant good enough vnto him , to take his owne way , because he can speed no worse ; nay , because he sees that many speed better thereby .

And therefore as he thinkes he hath good cause to challenge Gods wisedom , in prescribing and confining him to such meanes , as sort no better ; so dare he not trust God any longer therein , but will follow the wayes of his owne warie heart , either fastning vpon what is not agreeable to his calling , vpon presumption of his libertie in Christ , that all is his ; or venturing vpon most dangerous and vnlikely meanes , either to trie conclusions , or his owne refined pate , or vpon those which haue the worst and bitterest sauour , as agreeing best with his distempered palate .

Thus is the difference in regard of the meanes in the endeauour , and such like also may be obserued in the manner of the execution : cach hauing his different manner according to th●●r seuerall ground and meanes . The elect according to the certaintie of their ground and fitnesse of meanes labouring

1. Diligently and chearefully , from such assure● grounds .

2. Yea seasonably and wisely in takeing their fittest occasions , and yet not do●●ng on the meanes .

3 Still putting forward constantly according to the power of the meanes , and yet waiting patiently the successe thereof , by committing themselues and their endeauours to the blessing of God

But with the reprobate it is farre otherwise : if he be bound , he champes the bitt , and either must bee spurred forward by some pricke of his owne wisedome , or else he dragges behinde , or casts his rider . If hee be loose , hee quickly runnes himselfe out of breath and out-runnes his opportunitie , not tarrying Gods leasure , and so tires in the mid way : whether hee bee bound or loose , he is quickly weary of his worke , because he cannot stay for the blessing , but will haue it in hand before hee haue done his worke .

This is the difference in regard of the manner of the endeauour : the like may bee noted concerning the measure thereof , which in the elect hath no measure in respect of his obedience to God , though he reape to himselfe no measure of benefit thereby . But in the reprobate , is measured by it successe therein to himselfe ; if well , he will trie againe , that so it may be better : if ill , he giues ouer , least it may be worse , his affection in no measure being truely set thereupon , and his appetite quickly surfetting vpon the successe thereof , with pride or securitie , whereby either hee casts vp his morsels to the disgrace of his profession , & so finds leannesse in his soule , though he haue bin gorged with quailes , or surfets therein to his greater confusion for the abuse of the meanes .

Thus is the difference in regard of the Measure .

But the maine difference is in the successe .

For as the Lord promiseth to fulfil the desires of them that feare him , and fill the hungry with good things , and yet send the rich emptie away , so doe the Saints herein gratiously find the word made good vnto them .

Either they obtaine what they desire , if needfull for them : or they are recompenced with what may bee more seasonable for the present , as to trie their faith and patience , so to purge out their drosse , that they may be fitted for what they desire , and to encrease their longing after the fulnes of heauen . This is certaine , if they speede as they desire , they reioyce in God , and not in themselues ; if otherwise , they condemne themselues , and iustifie God : howsoeuer they speed , they know it is best for them ; and therefore hitting or missing , they glorifie God .

But with the wicked it is not so : either they must speed well at all times , or else God loues them not : and therefore if they speed not well from him , they know another way to the Wood ; rather then fayle , they will trie what Satan can doe ; and if hee fayle , then farewell all . This is once , If they succeed , they may thanke themselues , and not God ; if otherwise , they may blame God , and not themselues : howsoeuer they speed , the Soule fares the worse , and therefore hitting or missing they forsake God more and more .

Thus is the difference in regard of the successe , more particularly to discouer the successe of the spirituall combate in the elect , betweene the Flesh and the Spirit , and so to apply the same for the resoluing of the present scruple concerning the falls of Gods children , how they may stand with their spirituall growth , and further the same . As by these differences hitherto , it is apparant that the Saints euen in their greatest fayling are not wholly destitute of the spirit of Grace to sustaine them from vtter sinking therein , but enioy also some gracious measure thereof , to their recouerie thereout : so more particularly may wee find , that herein as there is alwaies some true wrastling of the spirit against the flesh , so are there not wanting many liuely euidences herein , which doe plainely argue a dayly weakening of corruption , and a continuall encrease of grace , and so an hastening to the life of glory .

That corruption is dayly more weakened , is euident ,

1. That by their dayly faylings they attaine to a more cleare insight of the power of originall contagion , and so more vnfainedly loath the same , yea more earnestly desire to be rid thereof , proue more warie against the occasions of the same , and more skilful to repell the tentations thereto , and grow more tender and compassionate towards others : yea , by the experience of dayly faylings , those secret and dangerous euils of Pride , Hypocrisie , Securitie , are graciously discouered and loathed , and the deceitfull heart dayly put to it triall , and cast vpon the free goodnesse of God in Iesus Christ , and so by him enabled dayly more and more to renounce it selfe , and so still to be found in Christ , not hauing it owne righteousnesse , that so in him it may bee more then conquerour , as preuayling through him so farre forth , that it so subdues such sinnes as directly oppos● faith , that it neuer after fals into them againe actually , thogh it may often be moued therto , to prouoke more earnest watchfulnes againe , & resistance therof . And for all other sins still it makes conscience of the least , & allowes it selfe in none , specially labours against the raigning sins , either of it own corruption , or the times aboue all , keeps it iudgement sound according to the wil of God what it ought to do , and declines , that so still it may iudge & conuince it selfe for the same , to preuent securitie and insensible hardnes of hart , & so to nourish & quicken faith in the merit of Christ , to the dayly weakning & subduing of the body of sinne .

Thus is corruption dayly weakened , and so is Grace also dayly encreased , specially such graces as are simply necessarie to saluation , and doe most further perfection : As Faith , without present feeling , casting vs wholly vpon the power of God , and preuenting such reioycing in the flesh , as might encroach on Gods glory . And so Humilitie , in the dayly denyall of our selues , and yeelding to Gods corrections : so dayly Repentance , aboue all sinceritie and vprightnesse , labouring to approue our hearts vnto God in the dislike of what wee doe , and desire of the contrarie , approuing his righteous will , though it be to our owne confusion , and condemning our selues before him , in what wee may be approued of men , because hee knowes that in vs , which wee find not in our selues , and requires that of vs which wee are farre short of . Thus doe the Saints thriue in grace , euen when they faile in sinne , and so find the truth of that gracious promise , that all things shall worke together for the best vnto them .

And thus of this first Scruple , concerning the dayly faylings of the Saints , how notwithstanding they grow in Grace .

Case 2.

How the Saints may bee said to grow in grace , when by reason of sinne they haue so grieued the Spirit , and in a manner quenched the same , as that to their seeming they haue lost all , and so are vtterly fallen away from grace .

The resolution hereof consisteth in these things :

1. In a true confession , that the deare Saints of God haue thus farre fallen , and haue hence thus conceited of themselues .

2. In a wise discouerie of the grounds and causes of these their falls .

3. In explayning how in these dangerous defections they yet differ from Reprobates .

4. And so thereupon expressing how notwithstanding these desperate gnawnes , yet still they grow in grace , and hasten on to perfection .

That the Saints haue thus farre falne , it is manifest by these examples .

1. By the example of Dauid , who though a man after Gods owne heart , yet fell into most greeuous and wilfull rebellious , multiplying his transgressions with such an high hand , as that hee proceeded from the sinne of adulterie ( which happily was of carelesnesse or weakenesse , being taken therein on the sodaine ) From hence I say , through shame of that sinne , or delight to continue in it , hee proceeded to yeeld to carnall wisedome , for the hiding of that sinne vnder his tongue , and that by many wilfull and aduised sleights .

First , by seeking to make Vriah drunke , that so he might hide his sinne , by companying with his wife : which though it might haue hid the sinne , yet would thereby haue encreased it , both in that hereby it was hidden , and so must needs harden more the heart of Dauid : as also in that hereby Vriah must bee made pertaker of the sinne , in sharing in the now-adulterous bed , and so frustrating the law of God , for the punishment of the adulteresse , yea , hereby also encreasing the sinne of Bathsheba , by couering the shame thereof , and so excluding repentance , yea herein also exceedingly encreasing the sinne , that the conception of Bathsheba might bee destroyed or hindered by this mixture of seede , and so the murther of the infant might be thereby procured .

Thus many wayes was Dauid confounded by this first policie , and yet behold hee hardens his heart more and more , and proceeds in his rebellions against the Lord .

And now when hee could not make Vriah pertaker with him in his sinne ; behold how hee makes vp , as it were , the measure thereof : in resisting these good motions which were offered from Vriahs refusall , to awaken his conscience and bring him to repentance , and turning them to the further encrease of his sinne , and drawing in others to be pertakers thereof .

Now the last plot must be murther of his faithfull seruant . It was not enough to wrong his Bedfellow , but in stead of making her amends , her deare husband must be murthered , that so all hope of giuing him satisfaction might be preuented , and so her sinne hereby encreased , and her conscience perplexed .

And marke ( I pray you ) the particulars in this sinne ; all , as so many circumstances , tending to aggrauate the same . First , the notable trecherie of Dauid , herein arguing yet a greater measure of carnall wisedome , and so aduisednesse in the pursuit thereof . Behold , though Vriahs death be plotted , yet still must hee bee entertained with great kindnesse , and sent away with fauour ; yea , a Letter must bee sent as in his commendation , to the Campe and yet including the sentence of his death . And who must carry it , but Vriah himselfe ? that so the former sinne may be further conceited , and the trecherie proue more notorious in the eye of the generall .

Thus poore Vriah goes as a sheepe to the slaughter , and carries the fire in his bosome , to consume himselfe , carries the knife along with him , to cut his owne throate , and yet must come nigh no other herein , but great fauour from his Lord , good successe in his message .

And now he comes to the campe , he comes to receiue his doome : and will you see how , and when , hee receiues it ; behold a heape of diuellish conspiracies , Ioab must be the instrument thereof , who should haue preuented it , and rather rewarded him for his former good seruice : and so he must be pertaker in the sinne , and concealement thereof . Yea Vriah must be then murthered when hee is in his calling , fighting for his Lords life when when his Lord plots his death . Oh vnspeakeable treachery ! yea hee must be murthered in hote blood , when passion preuailing , his soule might bee distracted or endangered ; and it must bee done too , vnder a colour to trie his valour , by setting him in the foremost rankes contrary to his place , that so he might be more distracted by this alteration , and put to some desperate exigent : yea , there must be a recoyle of his company , hee must be left alone to grapple with the enemy , that so the treacherie of his followers might more amate his soule , and plunge him in despaire , and so death suddenly surprizing him , he might be swallowed vp thereof ; and which makes vp the measure , not only Ioab the Captaine , but euen the whole host must hereby drinke deepe of the cup of his iniquitie , yea bee also endangered by the fall of so valiant a Captaine .

Oh see how costly a thing sin is ! how luxurious & spreading ; how deceitful & dangerous : it begins in pleasure , it goes on in subtiltie and great perplexitie : it ends not but in blood and extreme crueltie . For marke I pray you , did not Vriahs blood crie for vengeance , and did not the wrath light heauily vpon the Authours head ?

Yea certainely , holy Dauid payed dearely for his sinne . The more hee hardned his heart by adding to the measure of his sinne , the more need he had of sound and strong purgations to clense him hereof . And had he not his fill of sorrow for this little dram of pleasure ?

Yea certainly , the wise Physitian lets him alone for a while , to slumber herein : that it may appeare to bee his onely arme that can raise vs out thereof . Well may wee sinke our selues more deepely therein , and sleepe in sinne , though it bee vnto Death , yea till wee stinke in the Graue : But it must bee the power of God that can onely awaken vs ; it must bee onely his mercie to raise vs vp againe , that so hee may haue the glory of his excellent goodnesse . And how I pray doth the Lord recouer his seruant ? Is it not by plunging him deepely into this pit of sorrow ?

Indeed hee beginnes with a sweete and gracious promise of pardon thereof , but not before that Dauid had shamed himselfe in confessing thereof , that so the sense of Gods mercie might preuent extremitie of despaire : now the conscience was throughly awakened by his ordinance , and so might also leade on to a kindly sorrow for sinne , vpon hope of further application of that gratious pardon , and preuenting of such iudgements , which might further tend to the dishonour of God : and yet this tender of pardon is not obtained , before there bee an inward sense of sinne , and open confession thereof , that so the Lord seconding his ordinance by the seasonable effect thereof , his seruant might be preuented of presumption , and so led on gratiously to wait vpon God in his sound healing and recouerie .

And marke I pray how the Lord doth herein proceede with him , though he hath a proclamation of pardon , and some hope no doubt thereof : yet how long is it before it be sealed vp vnto him ; what strange interruptions and spirituall distresses , come betweene the proclamation and sealing thereof to his comfort .

First , he that heard the proclamation of the pardon of his sinne , yet hee heares it with such bitter preambles & ingredients : it is prepared vnto him with soure hearbs , & such heauy news , as might make him see himself altogether vnworthy thereof , and so waite vpon God for his sound recouery .

Secondly , he shall be encountred with multitudes of sorrowes , as hee had multiplyed his sinnes : The sword shall not depart from his house , who had smitten with the sword ; and hee that had abused the wife of his friend , shall haue his own wiues abused by his neighbours and children , ver. 10 , 11.

And so the Lord will meet with him also in his kinde , meating vnto him such measure , as hee had wayed to others : that so he might acknowledge the righteousnesse of God , and by seeing his sinne more cleerely in the glasse of his iudgements so seasonably proportioned vnto him in their seuerall times , in measure in the branches thereof , hereby hee might renew and perfect his repentance .

Thus roughly doth the wise Lord begin with his seruant , and yet mercifully too ; denouncing but a temporal iudgement to such high handed and desperate sins , that so his seruant might be in hope of eternall mercie , howsoeuer he might feele some temporary chastisements .

And thus doth this Physicke worke with his seruant . It brings him to an hearty confession of his sinne in thankefulnesse vnto God , for not exacting the extremitie of his iustice , and so if it may be , for remitting or qualifying the temporall iudgement : that it might not tend to the dishonour of God .

And yet because howsoeuer he had carried the matter secretly ; yet it could not but bee whispered and bruited to the dishonour of God . Ioab was but an hollow friend , and might blab it out , the detayning of Bathsheba might proclaime the same , giue ill example to the subiect , cause religion to be traduced . Therefore marke I pray you how the wise Physitian tempers his potion .

His sinne shall bee pardoned and yet chastised too , that so Dauid may see that there is great difference betweene the proclamation of the pardon , and applying thereof , that so his heart may be better fitted by the humiliation of the flesh and spirit to prize and hunger thereafter , and so in due time to apply the same .

Though his sin against God be pardoned , yet there is a trespasse committed against men , and therfore the child must die for the making vp of this breach , and Dauid must haue his heart broken hereby in mourning for the childe , and so making way hereby for a more hearty sorrow for his sin , the cause therof . And this sorrow for the child shal be in the end accompanied with rest for the departure thereof , to confound the wisdome of the flesh therein , & so to testifie his subiection to the wil of God , & thereby in the particular assurance of the welfare of the child , to include his owne interest in that happinesse which the child had attained .

And so he that had yet little sensible comfort of the pardon of his sinne , yet makes conscience to adde sinne vnto sinne , whereof before he was too lauish , and therefore hee comforts Bathshaba as a pledge that God sanctified his former sinne , and changed his adulterous estate into holy wedlocke ; and so the Lord giueth a blessing hereunto , by sealing vp the same with the fruit of the wombe , and blessing the fruite to sit vpon his loynes , and the destruction of the enemies . Thus doth the wise Lord mingle his comforts with his chastisements , that so he might bee the better able to endure what was to follow , and to answer the Lord thereby in the worke of repentance .

And was there not great neede that he should be preuented with such cordials , that so hee might the better endure such bitter storms that fel thick afterward vpon him , euen to the wasting not only of his marrow , but euen of his secret parts & purest quintessence ? that he is not only forced to complaine that his bones were dis-iointed , his flesh putrified , his skin parched , but also that his soule claue vnto the dust , and refused comfort ; his ioy was gone , and bitter sorrow of spirit ouerwhelmed him on euery side : And that so farre forth , that he was afraid that he was cast off quite ; that the spirit of God was vtterly departed from him ; that the worke of his renued heart was vtterly abolished , Psal. 51.10 .

What stormes here also fell vpon his good name , by the raylings of Shimei , because he had caused the Name of God to be blasphemed ? 2. Sam. 16. What heauie stormes fell vpon his Estate , when hee was not onely thrust out of his Kingdome , but pursued for his life ? What trecherie of his dearest Councellors , because he had reiected the councell of God ? As the Word doth plentifully witnesse , so doth it hereby make it good vnto vs , that the deare seruant of God so deepely smarted for his sweet sinne , that not onely in the iudgement of others , but to his owne apprehension , he felt himselfe no better then a Cast-away ; as forsaken of men ; so also forsaken of God , as one free among the dead , and quite out of mind , whose hope was perished from the Earth .

Thus is it apparant in Dauids case , that the Saints haue not onely fallen into grieuous and desperate sinnes , but haue also thereby beene plunged into such desperate extremities , as that in stead of growing in grace , they may seeme to haue lost all ; yea , so to haue lost them , as that they haue neuer recouered againe , at least not that Measure they formerly had .

The like may be instanced in the case of Salomon ; that Iedidiah , beloued of God , that type of Christ ; as also in Samson , another figure of Christ ; in Peter , the Apostle of the Iewes ; Ionas , and many others .

And yet euen out of this darkenesse ariseth this light , for our comfort herein : that seeing these were the deare seruants of God , called effectually by the blessed spirit , and sealed vp to be his , not onely by the inward worke of the spirit , but also by outward euidences , manifest to the Church of God ; therefore notwithstanding their grieuous falls , and faintings , they were still the same in the inward purposes of God , howsoeuer they differed in the outward exhibition thereof ; and so did secretly thriue in the generall , howsoeuer they might fayle for a time in particulars .

And so hereupon the Conclusion may be drawne , for the stablishing of all others that haue sinned accordingly ; that notwithstanding their desperate falls and desertions , yet they were and so still are the children of God , and so shall in time be recouered out of their faylings , shall bring forth yet more fruit in their old age , though not sensible to the world , which must stumble at them , yet apparant to the spirit , yea also , in some measure , to their owne hearts .

For the manifestation hereof , a second Conclusion is to bee added :

Namely ,

That the desertions and fallings of the Saints , both into sinne and tentations thereon , are farre different from those of the Hypocrite and Reprobate , and so such , as are neyther totall , nor finall , but rather tend to their exceeding good and furtherance in the worke of Grace : As may appeare by these foure circumstances .

First , by the extent of God , in leauing his children to these desertions .

Secondly , by the causes of these desertions .

Thirdly , by the measure of them , and

Fourthly , by the issue of the same .

Concerning the purpose of God , in exercising his children with these great abasing and desertions : It is not , as the world imagines , because they are greater sinners then others , and so , howsoeuer they made glorious shewes in Religion , yet now are found out in their hypocrisie , and iustly confounded therein , Iob 4.5 , 6.

Neither is it as the Saints themselues doe foolishly imagine , that the Lord in anger meets with them for their sinnes , and so hath iustly forsaken them : for then , in stead of finite and moderate stripes , they should feele an vnsupportable weight , and be vtterly swept away therewith .

But the maine ground of Gods dealing with them , is his free grace and singular goodnesse .

1. To reforme in them former faylings .

2. And so to preuent them from future , and those most dangerous euils .

3. To manifest his wonderfull power , in sustaining them vnder the burthen .

4. And to prouoke them to hunger after his euerlasting presence .

5. For the more glorious triall of their precious Faith .

6. And to discouer vnto them the power of their Head Christ Iesus , Col. 3.3 . in whom their life is hid wonderfully , when it seemes not to expresse it selfe at all : euen as when one is in a swoune , the spirits retire to the head or heart , and are safely preserued therein , howsoeuer the body seemes to be deuoid of life or motion .

7. Yea , to enable hereby to deale more effectually and yet tenderly with others , vpon experience of their own tentations and abasing .

8. And so to walke more humbly and closely with their God , in the rest of their Pilgrimage .

These I take to be some of those gracious purposes which the wise and mercifull God discouereth in these grieuous abasings of his Children . All which , as they proceede from his exceeding loue , so they tend to his great glory , and their exceeding good .

For as the reforming of his children from former secret euils , which they haue not haply so thorowly repented of , must needs tend exceedingly to the glory of God , in that his Word is hereby iustified ; in the end of his chastisements his children are hereby better fitted to glorifie him in new obedience ; and the World hereby eyther instructed to take heed of grosse and open sinnes , which they make no bones of , seeing the Saints smart so deepely for secret euils ; or else confounded in their false imputations , by the reformation of his children , and so made inexcusable : so also doth this tend to the exceeding good of the elect themselues .

As that they are not onely hereby assured of their interest in Gods fauour , in that they answere his speciall prouidence in their corrections ; but also enabled here to walke more chearefully in their calling , as hauing cast away that which pressed downe and clogged them before : yea , they are hereby better enabled to reforme and comfort others , when themselues walke without iust Imputations ; and so gayning hereby more assurance of their owne standing , by a more holy watching ouer themselues , in regard of new Surprizals .

The like may be said concerning the other ends . For must it not much make to the glorie of God , that his seruants being hereby preuented of future euils , may walke more blamelessely before him in loue ? And shall not this prooue exceedingly beneficiall vnto them , that hereby they are not onely preuented of such bitter Physicke , but also led on more comfortably to the end of their Faith , euen the saluation of their soules ?

And how doth the mightie Lord gaine vnto himselfe the glorie of his power , in sustaining his children in such extremities , which neither the world nor themselues can possibly discerne any abilitie to vndergoe , much lesse any hope or issue out of them ? How are the Saints hereby strengthened in their faith vpon the power of God , Rom. 4.19 , 20 ? How are they confirmed against all other Oppositions ? How prepared against the Terrors of Death ? And how enabled to strengthen and comfort others ?

And is not the Lord hereby much glorified , that his seruants hauing now experience of the deceitfulnesse of the World , and their owne frailtie , doe therefore renounce all confidence in the flesh , and so hunger more earnestly after his glorious presence , that so they may for euer be with him ?

Can this chuse but make exceedingly for their good ? that they may not depend vpon such sandie foundations ; that they may follow harder after the marke , for the price of their high calling in Christ Iesus .

And doth not the triall of their precious Faith gaine vnto the Lord the glory of his faithfulnesse , and excellent wisedome , that by so contrarie a meanes , tries the liuely Faith of his children , whereby the dead Faith of the Hypocrite is discouered and confounded ?

And doth not this triall of the Faith of the Elect bring forth patience , and so by patience , experience , and so by experience , hope ; that they may not be ashamed , but euen confirmed and enabled to see a farre off , euen beyond their troubles within the vale , and so estates them in this life , in the possession of the life to come ?

But aboue all , the vnspeakeable goodnesse of God shineth most clearely vnto them ; that whereas they liue by Faith in the Sonne of God , as deriuing at the first their spirituall life from their Head Christ Iesus ; so still not liuing in and of themselues , but in and by Christ their Head ; that so no more they liue , but Christ liueth in them , and they liue in him , euen by Faith , aboue all sense and feeling in themselues . Oh how doth this aduance the singular loue of Christ towards them ! that when they are dead in themselues , yet they liue in Christ their Head ; that when the operation of the spirit seemeth wholly to cease in them , yet so long as it is the spirit of Christ , they haue right therein , though they seeme to haue no vse thereof : yea , so long as there is life in the Head , the members , though benummed and senselesse , haue by their vnion with Christ , fellowship in that life . Their spirituall life is not lost , as they foolishly imagined , but retired to the Head , there to be kept more safely , and to be renewed in due season more comfortably and powerfully : euen as the sappe , retiring to the root of Trees in Winter , is not onely therein preserued , to preuent vtter death , but also cherished and maintained , to be sent vp againe into the branches , in the seasonable time . Oh how doth this aduance the singular loue of their Head towards them ! that what they haue forfeited , and in a manner put wilfully from them , yet this life is continued and preserued in their Christ . How doth it magnifie the power of Christ , in sustaining them by his owne vertue aboue , and contrary to all sense , in themselues ?

And doth not this also eleborate his wonderfull wisedome , in resuming hereby the glory , as of their entrance , so of their proceedings also in grace , wholly to himselfe ?

As for the good which the Saints reape hereby , it is also most glorious and comfortable .

What assurance haue they hereby of the truth of their being in Christ ? Seeing it is now apparant , that they liue in him , and not of themselues . Yea , how are they hereby confirmed in the assurance of their standing , euen in their greatest desertions , seeing it depends not vpon their mutablenesse , but vpon the faithfulnesse and constancie of their Head ? How is their hope hereby maintained , in a gracious issue out of these ecclipses and soundings , seeing the power of their Head can and will recouer them againe ? Yea , what a sure ground is hence gathered , for the perfitting of the worke in them , seeing hee that hath begunne the worke , will perfect it for his glory ?

And that they may hasten their owne perfection , how doth this experience of their owne faylings kindle their loue and compassion to their Brethren ? how doe their extremities cast them vpon such experienced Captaines , as are able to minister a word in due season to them that are wearie ? how is Loue hereby mutually enflamed and encreased ? how is the pride of flesh abased , and the power of grace encreased , by this mutuall raysing vp and refreshing each other ?

And is not the Lord hereby wonderfully glorified on either side , both in those that minister , and those that receiue comfort ?

Are not both hereby prouoked to sticke closely vnto God , and so to gaine him more glory in the beautie of Godlinesse , and so hereby to make sure and hasten their owne saluation ?

Thus by the extent of God in these desertions , it is more then manifest , that they are exceeding beneficiall in the issue to the Saints , and gaine much glory vnto God , and so can no way proceed from his fierce wrath against sinne , but doe euidence his exceeding loue and mercy towards them .

Which that it may appeare yet more clearely vnto vs , obserue wee further in the second place , the causes why the Lord doth thus ●base his children , and leaue them to be buffetted with such bitter distresses .

These as they may be partly gathered by that which before hath beene obserued concerning the seuerall ends and purposes of God therein , as being so many speciall causes thereof ; so more particularly to discouer the wisedome of God herein , if wee consider the condition of our Regeneration , which is subiect to falling , in regard of it mixture with the flesh , as also fitted to encrease , and perfection , in respect of the predominancie and dayly preuayling of the spirit : These will affoord vs both some light to discouer the causes of these faylings , as also minister some grounds of comfort for our sustaining therein , and recouerie out of the same .

That wee are subiect to fayling , in respect of the mixture of corruption , so it is the wisedome of God , to ordaine and dispose of these faylings , for the further abasing and confounding of the flesh .

And as it necessarily falls out , that beeing left vnto our selues , wee must needes bee relapsed into manifold euills ; so it is the wisedome of our God ( sometimes , in part ) to leaue vs to our selues , for the aduancement of his free grace , both in manifesting hereby , that hee is not bound vnto vs , so in making good herein his faithfulnesse towards vs , in sustaining vs by his power , where hee seemes to haue vtterly forsaken vs , and contrarie to our expectation , relieuing vs by his mercie , though not according to our apprehension , and desire in the particular , yet answerable to his most gracious wisedome , in reseruing the glorie thereof entirely to himselfe , and also answerable to our maine desire , to fit vs for him , and prouoke vs to hunger after him .

And therefore , though wee may not challenge our God , for leauing vs to our selues , seeing it is our corruption , that immediately and directly causeth our fall ; so much lesse haue wee any iust occasion to condemne his mercy , in leauing vs to our selues , seeing hee doth so onely leaue vs , as that still hee vpholds vs by his power , and will no further leaue vs , but that still hee keepes vs within the bounds of his grace , and so by the power thereof will recouer vs againe , and turne our faylings to our greater encrease : yea euen in the very fayling , so worketh in vs by his Spirit , as to effect an encrease of grace , euen in and by the very act of sinne . For though hee neuer forsake vs , till wee forsake him , and so hee is iust in leauing vs ; yet is his mercie wonderfull , in so leauing vs for a while , that wee may forsake our selues , and so labour yet more and more to bee found in Christ , that wee may grow vp in him to perfection .

For the further cleering and manifestation hereof , know we , that our God both commandeth vs to be holy , as he is holy , to be perfect as our heauenly Father is perfect ; and so also changeth and renueth vs in the spirit of our mindes and wills , by the spirit of his Son , which hee giueth vs in our first conuersion , that whereas before we were darkenesse , now we are become light in the Lord , that wee may walke before him as children of the light , in all holy and constant obedience , not liuing any longer vnto our selues , in the seruice of our lusts , but liuing onely vnto our God , that hath bought vs with so deare a price , that wee might glorifie him in body and soule , and spirit , for they are his , in all manner of conuersation , continuing and abounding therein by the power of his spirit , that worketh mightily in vs , euen to the perfecting of the worke of his glorious grace in vs , that wee may be made perfect and entire , wanting nothing , euen to the comming of our Lord and Sauiour Iesus Christ .

Thus hath the Lord renued vs to the image of his Sonne , ingrafting vs by faith in him , to be accepted throgh his righteousnesse , and enabling vs by faith to liue and grow vp in him , euen to a perfect stature , to the full measure of the age of the Sonne of God . And thus did Enoch & Iob , Zacharie and Eliza both , and so haue many other euen to this day walked with God , in a constant course of holinesse , though not without infirmities , yet free from grosse and scandalous sinnes , vnrebukeable heereof in respect of men , howsoeuer , not without corruption , and manifold imperfections in the pure and righteous eye of God ; before whom , though they knew nothing by themselues , yet they were not iustified by their owne righteousnesse ▪ that they might bee freely iustified by the righteousnesse of Christ , and so dayly grow vp in him to perfect further holinesse . If wee would know the reason herof , the Apostle answers vs : That the power of God may be seene in our weakenesse , and his glory perfected in our infirmities . If wee yet demand why all the Saints haue not walked alike in the same constant course of vnblameable holinesse : but that some aboue other , haue falne into foule and grosse offences ; as Noah , Dauid , Peter , and the like . There may be these reasons giuen hereof .

First , in regard of God . And that ,

1. His free working in vs by his spirit , who worketh not in all alike , lest he should seeme to be bound to vs ; or to one manner of working in vs , lest wee might imagine , that the righteousnesse in vs , and not imputed to vs , gaue vs acceptance with our God , but worketh diuersly according to the councell of his will for the manifestation of his power and free mercie , not in conuerting all at one time , nor in the same manner , nor leading forward all in the same particular current : but conuerting some at one time , others at another , and that diuersly , according to their seuerall conditions before their conuersion , and speciall vses in the Church of God afterward .

yet both by the same meanes , the power of his spirit in his ordinances , and also to the same maine end , euen the saluation of their soules , such is the conuersion of the Saints different , and so is also their leading on to perfection : both in regard of the different dispensation of the diuine power , as also in regard of such different tentations whereto they are subiect , as their vses are diuers in the Church of God : and yet all to the same end , euen the glorie of God and their saluation . For as there is a different vse of men in the Church , some to more publicke and waighty occasions , others to priuate and inferiour ends ; so also in regard hereof , as they are furnished with great gifts , so are they subiect to greater tentations , both from themselues in wardly , of Hypocrisie , Pride , vaine Glory , Securitie , &c. as also from without , as from the World , Ambition , Worldlinesse , Couetousnesse , &c. and from Satan , especially , now more enuying such as most labour the ouerthrow of his kingdome , and seeking by all meanes to hinder the worke of God by them : whence it commeth to passe , that as greater gifts are subiect to more spirituall euils of Pride , Hypocrisie , Securitie , &c. so it pleaseth the wise Lord for the preuenting or purging out hereof , to leaue his children oftentimes to outward and grosse euils , as Noah to drunkennesse , Peter to the denyall of his Maister , Dauid to Adulterie , &c. As for their greater humiliation , so for the aduancement of his greater mercie in their recouery , and for the better information and comfort of the Saints , that may fall into the like euils , as also to their owne exceeding aduantage . As

1. Being hereby better experienced both in the power of God , and malice of Satan , and so more confirmed in their pretious faith , and stablished in Christ , and so in him more enlarged to the common good .

1. In releiuing and confirming their brethren .

2. In discharging their callings with more faithfulnes and profit .

3. As weaned hereby from the world , more gratiously .

4. And prouoked to hunger after their perfection : and so all this to the maine end euen their saluation : and yet in all these failings , not wanting such speciall assistance of the spirit , to sustaine them in their fals and recouery out of them . And so farre different herein from the wicked , and so thriuing and benefiting euen in and by their falls .

That the Saints in their greatest fals doe much differ from the wicked , appeares by these things .

First , by their different entrance into them .

2. By their diuers cariage in them .

3. And thirdly , by the different issues thereof .

Concerning their entrance into grosse euils : the difference is ,

1. That the Saints as they altogether ●ath and decline such euils , and by no meanes are willing to entertaine the same with deliberation or purpose before hand : so if they bee ouertaken with any ; it is against their maine purpose , either being carried thereto by some sodaine alluring obiect or violent tentation , as neglecting their watch ▪ and carelesse of the meanes which should preserue them therefrom : whereas the wicked aduisedly purpose before hand to commit them , seek occasions thereto , and wilfully reiect such meanes as may hinder them therein , esteeming it their greatest crosse to bee impeached herein , and accounting it their chiefe happinesse to attaine their desires therein . Thus they differ in the entrance , so also in their proceeding and lying therein . The wicked labouring continuance and increase therein by all kinde of hiding and nourishing the same , by excusing , diminishing , denying , cloaking , and such like , that they may sleepe securely therein . But the Saints , as they are sensible of their Fall , by power of their renued conscience , so doe they labour by all meanes to recouer speedily againe , submittting to the meanes hereunto , though bitter to the flesh , and neuer giuing ouer , till they haue reclaimed themselues , as being sustained inwardly by the spirit , from securitie and despaire therein , and enabled thereby in the vse of the meanes , to a gratious recouery .

And this shall appeare by the third difference : Namely , the issues of these tentations . As that , Though the wicked are still more enflamed with the loue of sinne , whether they continue therein , or by age , or other inuincible accidents , are debarred the act thereof , and so are iustly punished with endlesse torments for their vnsatiable desire of sinne : and so vse all meanes to lengthen out and encrease their darling sinne , though it be with leauing others , or leauing all good meanes which may hinder them therein , and so their bones are full of the sinnes of their youth , and they goe downe with them to hell , yet with the saints it is farre otherwise .

As they desire by all meanes to forsake all sinne , so specially doe they labour against their master corruptions , such as by custome or callings they are most subiect to , and so by the grace of God not onely weaken the power of inward corruption dayly , but also get the masterie of such speciall euils , and neuer fall into them againe , at least not in that measure and degrees as formerly , but with more loathing , and lesse content ; with more humiliation , and greater contention ; more groaning vnder the burthen , more shaming of themselues , more hungring after their dissolution .

This is once ,

As they by experience of outward failings grow more acquainted with inward corruption , and groane more earnestly vnder the body of sinne , their natiue pollution and originall shame ; so hereby doe they make more conscience of inward puritie , and vprightnesse before God , and so get the better of those secret euils , of Pride , Securitie , Hypocrisie , &c. And thereby gaine more power to resist outward euils , and so are prouoked to a more conscionable vse of the meanes to arme them against the same ; proue more carefull in the maine duties , wherby peace of conscience may bee performed : Aboue all , are more quickened in their most pretious faith to rely wholy vpon Christ , and so prouoked to hasten by all meanes after the marke for the price of their high calling : labouring to bee comprehended in Christ , that from him they may attaine to the resurrection of the dead .

Thus doe the Saints differ from the wicked in the issues of their falls . By which it is apparant , that euen in , and by them , they thriue in Grace , and so notwithstanding their greatest failings doe both differ from the wicked , and also are preserued and kept by the power of faith vnto saluation .

And thus of the second Case concerning these dangerous fals of the Elect.

Case 3.

Whether all that are truely conuerted are necessarily subiect to these terrors of Conscience in the extremitie thereof .

The meaning is ,

That whereas the Law is necessarily the Schoolemaster vnto Christ , none can hunger after Christ but they which feele their want of him ; and none can feele this , but by the power of the Law , discouering vnto them their fearfull estate , that so finding no hope in themselues , they may be forced to flie vnto Christ . Whether therefore it bee not necessary to true conuersion , that euery one bee thus cast downe by the power of the Law , and so cast out of himselfe , may be cast vpon Christ .

The occasion of this Quere .

First , Because wee finde in the Scripture that though some were conuerted not without some such precedent terrors in the deepest measure , as the Iayler , Act. 16. Those three thousand in the 2. of the Acts , and yet againe we heare of others , as of Lydia the Eunuch , and whose hearts God only opened and so brought in subiection to the obedience of Christ .

2. Many of Gods children cannot tell of the time of their conuersion , and so it seemes were not thus deiected , which they could not likely forget . Nay they haue not beene obserued by others , neither felt in themselues such extraordinarie terrors , and yet yeeld manifest fruites of a sound conuersion .

3. The wonderfull wisdome of God seemes to euince a difference in the manner of conuersion , least it should bee tyed to one way which in each is so diuers .

4. Lastly , the different state of such as are conuerted seemes also to imply a difference in their conuersion .

For some haue led a ciuill life before their conuersion , free from notorious and fretting sinnes . It may seeme that these needed not so great humiliation , as such , who haue had their estate in sinne stayned with foule and grosse offences , who both in regard of themselues , had neede of some deepe humiliation to bring them to a iust horror of such wickednesse ; as also in regard of others , that they might be terrified from committing the like , seeing they haue cost their brethren so deere .

5 If wee consider the diuers vses and imployments of Gods children after their conuersion , that some are to bee exercised in more publicke and waighty callings for the good of the Church , and others not so : this also may imply a difference in the manner of their conuersion , that these need not so much humiliation as the other , or at least are not like to bee so put to it .

First , because Satan will bee sure to oppose more strongly the conuersion of those , that are likely to bee greater enemies of his kingdome then the other . And ,

2. The Lord in wisedome so disposeth , that theirs shall bee the greater humiliation , whom he hath more noble imployment for , that so being deliuered from greater terrors , they may bee more bound vnto the Lord , and so prooue more seruiceable vnto him , as hauing experience of his mightie power to secure them against all oppositions , in the execution of their callings ; and by these greater Humiliations might bee gratiously preuented of Spirituall Pride and Securitie , which of all other will prooue the greatest impediments to the most difficult and glorious imployments .

Thus Saint Austin confesseth , that his friend Alipius receiued his new birth with little or no strugling , but as for himselfe , he obtained not his quietus est without extreme terrors & conflicts . The reason is apparant which hath beene formerly obserued .

And so as it is in the Naturall birth some mothers are deliuered with lesse pangs , some with more , so why may it not be in the spirituall ?

These and some such like may bee the occasions of this Quere .

For Resolution wherof these grounds must be layd .

First , That there is no true conuersion of any , without some Measure and degrees of anguish and trouble of conscience .

The reasons are ,

1. From the Nature of Conuersion , which is from darkenesse to light , from the power of Satan , to the obedience of God , from one contrarie to another : which that it may appeare to bee so in vs , as being iustified by faith , wee haue peace with God , and so are translated into his maruellous light ; so must wee discerne our contrarie state , yea feele in some measure the haynousnesse and danger thereof , that so wee may the better discerne the power of Christ in deliuering vs from the same .

2. Nay indeede how can wee discerne the want of Christ , but by the sense of our Misery ? how can wee prize the worth of Christ ; but by discerning our owne worthlesse and desperate state ?

3. And will not the strong man now vse all his power to keepe his hold and hinder the entrie of the stronger ? will hee not for his part labour to enforce our vnworthinesse to the vttermost ; that nature seeing no reason why it should hope for mercy in Christ , might thereby be more beholding to the free goodnesse of God , in sauing so vnworthy , so desperat sinners ? Rom 4.11 .

4. Doth not our God hereby vindicate the glory of our conuersion onely to himselfe , seeing he bringeth light out of darkenesse , and heauen out of hell , working not onely without , but euen contrary to all meanes on our part , which is the maine end of our conuersion , that he which reioyceth may reioyce in the Lord ? 1. Cor. 1.31 .

Whence it followeth ,

1. That whosoeuer dreames of a conuersion without some sence of this former estate , when he awakes he shall prooue an hungry . Isa. 29.7 . Twofold more the child of perdition then he was before , deceiued in a false birth , and hardened to destruction .

2. That all that are truly conuerted , must hereby trie themselues , that there hath beene sorrow in the euening , before there is ioy in the morning ; that they must sowe in teares , that they may reape in ioy .

A second Ground herein is , That howsoeuer all must haue this passage from sorrow to ioy ; yet all haue it not in the same measure , nor all at the same time altogether .

To this end wee must consider , that as there are two principall faculties of the soule , concurring to produce these agonies , namely , the Vnderstanding , to apprehend the cause thereof , and the Conscience , to bee conuinced with desert thereof , by application of the cause to our selues ; whereupon followes necessarily the captiuating of the affections , to receiue the impression thereof , and so to produce these bitter agonies : so it pleaseth our good God wisely to dispose of these diuers instruments , that in some , one onely shall be sufficient to this worke of humiliation , in others , all shall concurre to encrease and aggrauate the same , according to the seuerall conditions of the persons , and his diuerse ends and imployments hee hath for them ,

As that for some , it shal be sufficient to be conuinced in iudgement , with their desperat estate , that in themselues there is no hope or possibilitie of saluation , that so they may discerne the necessitie of Faith in Christ , and apprehension of his Righteousnesse , for their Iustification , though their consciences be not so farre bound with the guilt thereof , as that it may worke this extreme conseruation and wounding of the heart and inward affections : it not being necessarie , that alwayes such a fearefull distraction of the conscience and affection should follow the conuiction of the iudgement ; and it being sufficient for the denyall of our selues , to discerne our damnable estate , that so wee may discerne the necessitie of applying Christ .

And surely , if wee consider herein the policie of Satan , who by these extreme abasings of the mind , in the worke of conuersion , may happily breed this conceit hereby , that by these bitter agonies wee may as it were be auenged of our selues for our former courses , and so ( as the Papists conceiue ) may doe somewhat ex congruo by this humiliation as a worke of preparation , to fit our selues the better to the entertaining of Christ ; nay , in some sort may deserue by this reuenge on our selues , that Christ should the rather bind vp our wounds .

Is not the wisedome of our God admirable herein , to preuent this conceit of merite , and encroaching on the glory of our Sauiour , by preuenting in many these extremities of abasing ; that so discerning onely what they haue deserued , and not feeling the smart of it , they may be more beholding to Christ , for preuenting them of that which they feared , and so walke more humbly before him all the dayes of their life , as hauing beene so gracious and fauourable vnto them ?

And that they may the rather bee prouoked hereunto , behold the singular wisedome of God , in leauing many of their brethren to the extreme smart of that guilt , which they haue escaped ; that so they may acknowledge the free worke of God in their conuersion , seeing it is otherwise with their brethren then with them therein ; that so they may in silence admire the wisedome of their God , and also may bee more wise , to iudge of their brethren in such extremities , though the like hath not befallen them , seeing the wayes of God are free and vnsearchable : especially may walke more warily in their renewed estate ; seeing what they haue escaped at their entrance , they may meet withall in their iourney , to the present confusion of all their hopes , and disappointment for the time of their greatest comforts .

For so it vsually falleth out by the wise hand of our God , that those which haue not felt these pangs in extremitie , in the trauell of the new birth , they vsually are ouertaken with them , in the growing vp thereof , lest they should insult ouer their brethren , and because they may through spirituall Pride and securitie fall into such euils , that may of necessitie require such bitter physicke .

Whence we may conclude ,

1. That though all haue not the like measure of humiliation , at their conuersion ; yet may wee not hereby conclude , that those that haue had none , or lesse then others , are not truely conuerted ; no more , then it followeth , that those which haue had deepe measure of humiliation , are truly conuerted .

For as it falls out in false conceptions and abortiues , that though the mother be put to intollerable paines , yet she miscarries in the birth : so it fareth with many hypocrites , who thogh they haue beene exceedingly abased by the Law , euen to extremitie of dispaire ; yet either haue they beene swallowed vp in that fearefull pit , and so preuented of the worke of grace ; or else if it hath falne out , that by meanes , either spirituall or carnall , they haue receiued some reliefe and ease of their pangs for the present , and so haue bin giuen vp to hardnesse of heart , to sleepe in that senselesse estate ; howsoeuer they may imagine this securitie to be true peace of conscience , and so thereupon dreame of a conuersion ; yet are they so farre from the truth of this worke , as that this their estate excludes them from all possibilitie thereof , yea , exposeth them to sudden and vnauoidable vengeance . 1. Thess. 5.3 .

And yet on the other side , as wee see many Mothers to haue speedy & easie deliuerance , so fareth it with others in the new birth , that they are called with lesse adoe , and receiue their birth-right with much ease and comfort .

Which as it doth not hinder , but that others must passe through the extremities of this humiliation , that the power of God may more mightily appeare in sustaining them in these agonies , and his free grace may be more aduanced in their more glorious deliuerance , as hauing happily a further purpose in these for the raising vp of others , by their owne experience out of the like extremities , &c. so for such other reasons as haue bin laid downe before , the wise consideration hereof may teach vs these lessons , both in regard of our selues and others . Concerning our selues , 1. That though in regard of our hatred of sinne , wee may imagine that wee cannot be too much humbled in the sense thereof , to preuent hypocrisie , and relapses thereinto : yet that in this case we wisely submit to our God , for the measure of our humiliation ; not indenting with him , to be humbled as such and such , because happily wee haue obserued their deepe humiliation to be recompenced in due season with extraordinary comforts ; lest it befal contrary to vs then vnto them , seeing the case is different . For though they , by dispensation of the Almighty , being so deiected , as if they might haue had their choise , would by any means haue declined it ( for who indeed would willingly thrust himselfe into such a consuming fire ? ) haue by the mercy of God found a confortable issue thereout , & so bin counteruailed with extraordinary comforts , to assure them of their full deliuerance , and make them fit for their callings . Yet know thou that thy Case is otherwise , and therefore must iustly expect another issue : Namely , That whereas , in that thou doest thus prescribe the wisdome of thy God in this indention with him , for such extreame humiliation ; thou dost herein no better then tempt thy God , and exalt thy selfe aboue him , in hunting his wayes , and teaching him what he should do with thee ; and so doest iustly expose thy selfe to the extremitie of his wrath , and yet depriuest thy selfe of thy hope , to be recompenced with greater comforts . Hath it not been obserued , that some such as haue limited the Lord in this kinde , haue beene so satisfied with their desire , that some haue not found comfort all their life long after , others not in twentie yeares or more after ?

Take heed therefore , in the name of God , that thou temptest not the Lord thy God , thou shalt find troubles enough to meet thee , when thou art borne , and so better able to beare them : and wilt thou then desire such extreme troubles , when there is no strength to bring forth ? Submit thy selfe wisely therefore vnto the wisdome of thy God for the measure of thy humiliation , I say euen when thou art conuerted , and so happily desirest to be auenged more deepely of thy selfe , for some offence against thy God , by this denouncing of thy spirit . Thy God is mercifull , and knoweth what thou art able to beare ; hee delighteth not in the torturing and consuming of his creature : It is all one with him , to bring vs home with the shaking of the Rod , as with the smart of it . If hee bring thee home with more ease , thou art more beholding to his goodnesse , that hath hereby made thee fitter for thy calling , and seruiceable to him and his Church : and see that this binde thee to more faithfulnesse and contentednesse in thy formall wayes . If it please him to let loose vpon thee , and tri● thee to the Branne ; remember it is thy gracious Father , that will sustaine thee with one hand , while hee breakes thee in pieces with the other , that so hee may purge out thy drosse throughly , and prepare thee to bee more pure Gold , to make a Vessell of Honour .

Yet herein also bee thou wise on the other hand , that though some may bee conuerted without great sense of these terrors , thou therefore fall to prescribe the Ordinances of God , as if the Preaching of the Law were needlesse ; wee must heare nothing but the Gospel , that so wee may goe in a Dreame to Heauen : For this is to runne from one extreme into another , and herein also to tempt the Lord thy God . For know this for a certainetie , that none can be fitted to entertaine the promise of life , but those that are conuinced by the Law of their deadnesse in sinne .

And therefore , as it falls out among Malefactors , that though all are condemned by the Law to die , yet all are not punished , but some repriued , and some pardoned ; so is it in the conuersion of sinners : All must necessarily be conuinced of their damnable estate , before they can be fit for mercy : But it is not necessary , that all should haue the like sense and feeling of their punishment , seeing their conuiction may be sufficient to prepare them to Christ , though others , of another spirit , eyther hardned in sinne , or puffed vp with conceit of naturall and ciuill righteousnesse , had need of more battering and abasing , to make them yeeld to God .

And therefore the Law must haue his place in all , though not in the same measure of working .

For as it falls out among diseased ones , all that seeke to the Physician , are not in a like measure distressed : some onely haue some grudgings of sicknesse , and yet for feare of further extremitie , seeke helpe to preuent it ; others are fallen into some sits , before they seeke helpe ; others are dangerously sicke , before they vse the meanes . So is it with Christians in their conuersion : some haue onely some grudgings , and yet in wisdome runne to Christ , to preuent extremities ; others againe are forced to flye vnto him , vpon sense of some pangs , though not in extremitie . Whereas some are put euen to the plunge of life , with the extremities of despaire , before they seeke vnto him . So that all are not alike distressed , and yet all seeke to the true meanes of comfort ; and so are relieued , according to their seuerall necessities and occasions . And thus of the third Case .

As for the other Cases of the insensible worke of the Spirit , whereby it may seeme that wee grow not , because wee discerne it not , and such like ; these haue been sufficiently answered before .

Another maine Case there is , concerning the supposition of falling into the sinne against the Holy Ghost , which the Saints are often troubled withall . This wee shall by Gods grace satisfie elsewhere in our next Endeuours , concerning the cure of a wounded spirit .

There remaineth yet one speciall case to be resolued :

Namely ,

That whereas some of the Saints haue walked so constantly with God , as that they haue beene not onely freed from such grosse euils as others haue fallen into , but also shined most gloriously in an holy and constant course of obedience , to the great glory of God , and good example of others ; seeing euery one should shine , to glorifie God , in most powerfull and constant obedience , and the chiefe causes of the fayling of others in both these , proceed from themselues , by grieuing the spirit , and so suspending some operations thereof : What course therefore is to bee taken , to preuent these fearefull falls , and to keepe a constant gate of the Spirit , to preserue vs from falling , in a faire and constant practise of vniuersall obedience ?

For resolution hereof , know wee , That as the maine courses of our broken and interrupted courses proceed from our selues ; so the only ground of our standing , is from our gracious God , who hath supplyed vs with such meanes , for preseruation and constant obedience , that if wee be not wanting to our selues , wee may and shall certainely continue a most sweet and comfortable course of holinesse .

Consider wee therefore first , that the way to keepe vs in a constant course of obedience , and so of continuall feeling of the comforts of the spirit , is ,

First , a constant attending vpon the meanes : both publikely , as

1. The powerfull Word preached .

2. The receiuing of the Sacraments often , with due preparation .

3. Often exhorting and stirring vp each other to holy duties .

4. Specially conscionable keeping of the Sabbath : and so

5. Walking in our euill callings with all faithfulnesse and dilig●nce , and yet with contentment , and retired affections ; weaning our soules from the loue of these earthly things , by the experience of such distractions , and want of satisfaction therein . Thus for the Publike .

For Priuate Courses .

First , for Resolution .

1. Resolue wee in all things to cleaue fast vnto the Word , to doe all things according to the spirituall sense and scope thereof , not to attempt any thing besides or contrarie thereunto .

2. Seeing the Word commandeth perfect holinesse , and in Christ enableth thereunto , and yet corruption remayning , dayly hinders therein : therefore secondly , resolue wee , that though wee are not nor cannot be perfect in this life , yet wee must labour thereto , in the vse of all meanes constantly ; not thinking , that wee haue alreadie attained , much lesse , that wee may bee too holy , but still labouring to goe on to perfection , and dayly conuincing our imperfect righteousnesse , that still wee may denye our selues , in the acknowledgement of our imperfections , and labour to bee accepted in the righteousnesse of Christ , and dayly grow vp in him to perf●ction .

3. Seeing by the power of Christ enabling vs , we shall certainly attaine to the full and perfect measure ; therefore resolue wee still to follow men as they follow Christ : not to sticke in the beginnings of Christ , no not in any measure attained , but still to follow hard after the marke , for the price of our high calling in Iesus Christ . Thus for Resolution .

Now for Endeuour and Practise , let our care be dayly , for constant endeuour in these things .

First , in awaking with and to the Lord in thankefulnesse for nightly occasions , and meditation thereof , affecting the heart with the goodnesse of God , and rowsing vp the same with renewing the Couenant .

2. In seasonable renewing our Rep●ntance , for what hath passed formerly , especially our bosome sinne , which will now plead for continuance ; watching against the occasions thereof , and arming our selues with Faith , and resolution against the same .

3. In a serious watching ouer our thoughts and first motions to euil , to preuent delight therein , & so practise thereof .

4. In feruent Prayer to God for acceptance of our persons , and pardon of our sinnes , and so for strength to walke before him in all constant obedience .

5. In a sober attempting of our callings with feare and yet diligence , and simplicitie , as therein seruing God and not men .

6. In a wise vse of our libertie , both in diet and recreations , carrying our selues therein with spirituall affections , and ayming at spirituall ends .

7. Entertaining in all occasions such sweete motions of the spirit which may draw vs apart to our God , and humble vs in our estranging from him , may put vs to the search of our estates , and send vs dayly to approue our hearts vnto God , and draw neerer vnto him in truth & boldnes .

8. Labouring still to cleere the euidences of our saluation by quickening our faith in the promises , renue our experience of former comforts , and stirring vp any present experiment , that either in our selues , or others hath happened for the present , to confirme faith , or humble for sinne , or warne against future stormes .

9. Wisely entertaining all occurrents , which may put vs either vppon the admiration of Gods wonderfull , power and wisedome , in turning things about to his glory , by confounding the policies of men , and securing his Church by them , or else may binde vs to more thankefulnesse and confidence in our God by our particular preseruations from many euils which others haue fallen into , or supply of such secret comfort which the world cannot be partaker of .

10. Not neglecting to store vp such particular sound assurances as are offered in Prayer , hearing the Word , Meditation , Conference , &c.

11. And mourning seriously for the want of comfort herein , and so waiting on our God for the issue in his time ; labouring more intention and intirenesse , when wee come before him .

12. Being wise to recouer with all speed out of any slip and sleight failing .

13. Watching ouer our speech , with all feare and reuerence , speaking alwayes as in Gods presence , as vnto God , with all vprightnesse and faithfulnesse .

14. Being carefull of our societie , that we make choyse thereof , and seeke to better the same , or be bettered by them , that wee may not returne to them , if they will not returne to vs .

15. Meditating by our experience of the vanitie of earthly things , and yet not neglecting such speciall worke of God , which may confirme our faith , and raise vs to the hope of more durable riches .

16. Entertaining wisely all occasions to doe good , by all holy meanes , especially to the house-hold of Faith .

17. And labouring to haue a fellow feeling of the troubles of others , iudgeing wisely of the cause , studying carefully the issue thereof . And preparing by their afflictions for our owne , and by our owne , carrying our selues more tenderly towards them .

18. Aboue all , striuing to encrease and maintaine the assurance of Gods fauour by prayer , meditation , spirituall experience , dayly cleering of the heart of all carnall ioyes .

19. And so endeauouring to make all euen betwixt God and the soule , by examination , and iudging of the heart , and renuing the couenant .

20. And so lying downe in this assurance , as to bee prepared for the graue , and iudgement : of this looke more in the Dayly Sacrifice in the last Chapter concerning our lying down with God in the account of the day .

Thus if we walke dayly , wee shall be sure to be kept from all fretting euils in a comfortable stay with God , and ioy of his spirit .

Auoyding carefully herein , specially those sinnes that doe robbe God of his glory , as Hypocrisie , spirituall Pride , vaine Glory , which are the causes that wee are giuen vp to grosse euils . And still keeping our selues in the feare of God , and dayly labouring to cleere the euidences of our saluation .

Striuing to haue more familiaritie and entire fellowship with the Lord , that we may bee more and more knit vnto him and kept by him in peace .

Aboue all , learning still to liue by faith and not by sense , and so preparing against the comming of Christ Iesus .

And thus of this fourth Case .

The Conclusion of the Treatise , with promise of further light .

Thus hast thou ( beloued in Christ ) some further fruite of Gods patience and mercy towards me his vnworthy and vnprofitable seruant concerning this wonderfull Mystery of spirituall Growth : My humble request is , that thou wouldst seriously consider of the strange distractions and confusions of the time , wherein hee that refraines himselfe , makes himselfe a prey . And then I hope as thou hast great cause to blesse God for any light that shineth in so great darkenes , so thou wilt patiently beare with whatsoeuer obscurities and defects may appeare in these meditations , and so further mee with thy prayers vnto the throne of Grace , that these fogges being dispelled , and darke clouds passed ouer , we may see more cleerely into the great mystery of Christ , and so therein , of our spirituall Growth in him . Promising thee shortly some further light to direct thee herein , as God shall minister leysure and abilitie .

And so I commend thee to the power of Gods Grace , whereby thou maist be kept from falling away with this present euill world , and so preserued blamelesse in the midst of a froward generation , to shine as a light in a darke place , and to continue constant and immoueable in the worke of the Lord , watching for the conuersion of the Iewes , and vtter downfall of Antichrist , and so maist be prepared as a Bride vnto the Bridegroome , euen to the glorious appearance of our Lord Iesus . And euen so come Lord Iesus , come quickely , In whom I rest

The poore brother ready in all things to further thy reckoning . Th. Cooper . FINIS .