THE WONDERFUL MYSTERY OF SPIRITVALL GROWTH. Describing the Necessity, Nature, Manner, Measure, and Marks thereof. AS ALSO, Laying down necessary Rules for the wise discerning of the same. And resolving many special Cases of Conscience incident hereunto, tending to the comfort of distressed Spirits, and so to the attaining of perfect Holiness. Divided into two Books. LONDON, Printed by Bernard Alsop, and are to be sold at his house in Distaff Lane, at the sign of the Dolphin. 1622. TO THE RIGHT HONOURABLE MY very good Lord, the Lord Cranfield; L. high Treasurer of England, Master of his Majesty's Wards and Liveries, and one of his Privy Council: All increase of Honour and true Happiness. RIGHT HONOURABLE: AS the Soul is far more ● excellent than the Body; this being but of the Earth earthly, but the other of the Heaven heavenly: so whatsoever concerns the adorning of the precious Soul, is fare preferred before all bodily furniture and compliment whatsoever. And seeing our wise God, though he hath conjoined the Soul and Body to either, to make one perfect Creature, yet he hath subjected the Body to the Soul, for the perfection thereof: therefore herein doth consist the perfection of the Creature, when the body and the things concerning the same, performeth it due homage to the soul, and employeth it best means for the adorning thereof, which as it cannot do without the information and actuating of the soul, by which it is enlived, and therefore ought in all duty and thankfulness to return it streams to the fountain, and honour the soul with that power which it received from the same: so hereby doth it procure true honour to itself, when it in all things furthers the soul to that end to which it was created. Now as the Soul is the life of the Body, so God is the life of the Soul. And as the main use, and end of the Body, is to do homage to the Soul: so the end of both soul and body, is to glorify God. And by how much the body more furthers the soul herein, by so much more doth it attain the end of it Creation, and so aspires to that glorious estate, that this corruptible may put on incorruption, and this mortal may be swallowed up of immortality. And this is that true happiness to which man was created: as of nothing of himself, because he was a creature, so by nothing in and of himself effectual to this happiness: because hereunto he must become a new creature in jesus Christ. Indeed the Lord made man righteous at the first, and so capable of this happiness: but he sought many inventions, and took the forbidden way, and so lost the true substance of happiness, while he hunted after the shadow thereof. And so it was good for him to be lost in himself, that he might be found in Christ: who is made unto him Righteousness, and Sanctification, and Redemption: that he which rejoiceth, might rejoice in the Lord. Behold the end of our Creation, God made all things for his glory. Behold the Means to accomplish this end: Man must be stripped of all glory in himself, by his fall, that being Redeemed by the precious blood of jesus Christ, he might wholly consecrate himself in all holiness and righteousness, to the glory of his Redeemer, as being wholly enabled by the power of Christ hereunto, and perfectly accepted by the righteousness of his Christ imputed unto him; and led forward by the free grace of God in jesus Christ to the finishing of his salvation in the fear of God, as having all things working together to the best unto him, and being kept by the mighty power of God through faith unto salvation. This is the subject of this Treatise. This the main use thereof: even to teach a Christian wherein consists his true happiness, namely in Christ, and not in himself, and to inform him how to try himself, whether he be in Christ or no: namely, if he grow up in Christ which is his Head, unto a perfect stature. And this also is an undoubted trial, that all outward increase is sanctified unto us: namely, if it further our Spiritual Growth in Christ, that we may lay up a good foundation thereby, against the life to come. The reasons why I have consecrated these Meditations to your Honour's Protection; Are, first: Because the Lord having advanced your Honour marvelously by the great favour of our Sovereign, to most high and eminent Place and Honour; you may hereby lay up a good foundation against the life to come, by honouring the Lord with your greatness, and kissing his glorious Son jesus, in countenancing his Word, and patronising his servants, and worthily opposing the Enemies of the Gospel: which through our security and remissness have renewed and increased their hopes in this day of their abasing. Surely, as it is strange that darkness should increase in the midst of so glorious a light: so it is more than time to labour the speedy dispelling thereof, lest it obscure more and more our glorious light, and in the end banish the same. And who more fit to encounter this darkness, than such glorious stars that are advanced in the Firmament of our state? May it not be said unto such as Mardokey said to Hester, being advanced in such times: who knoweth whether thou art come to the kingdom for such a time: I hope I shall not need to add what Mardokey premiseth. If thou hold thy Peace at this time, comfort and deliverance shall appear to the jews, out of another place: The Lord knoweth how to deliver his in the day of Tentation, and to catch the wicked in their own snares. Blessed be God, that as he hath suckled your Honour, even from the cradle, with the sincere milk of the Word: so no doubt, by this time, he hath made you a strong man in jesus Christ: and as he hath furnished you with all outward means for the maintenance of the Truth; so he will enable you by his grace to improve your Place and Authority more and more hereunto: that so you may grow up more and more as well in favour with God, as with men, and establish your outward greatness, by increase in goodness and care to advance the Kingdom of our Lord jesus. And this I shall not cease daily to pray unto our good God for: humbly entreating your Honour to accept of my poor endeavours hereunto: who as heretofore for many favours, so now especially much more shall rest bound unto your Honour for this Protection. And so commending your good Lordship to the everlasting tuition of the Almighty; I rest ever in him At your Honours and the Church's service Th. Cooper. An Introduction hereunto, To the Christian Reader. IT is more than high time (Beloved in our Lord jesus) that we should in these evil days provide against a storm, by casting up our accounts, and clearing our evidences in the favour of God: seeing we have had such tender thereof a long time, in so gre●t Measure and variety; and by the symptoms of the season: our general unprofitableness therein, and refusal of the same; accompanied with many warnings, summoning us thereto, and yet so desperately rejected by our security and profaneness: we are not unlikely to be called shortly to account for the same. And therefore as one borne out of due time, and having spent the most part of my best days in the ways of death; seeing it hath pleased God to respite me hitherto and renew my spiritual life, by offering yet more gracious opportunity and means to improve the same: I have thought it high wisdom now at length to endeavour the Redeeming thereof, by establishing myself and others in the work of Grace, to the daily increase, and building up of the body of Christ; that so we may all grow up to a perfect stature, even to a perfect man in Christ jesus. To this end, because words are but wind, and preaching without sealing and confirming thereof by Practice & Experience, is of small or no moment to build up forward to perfection; I have therefore endeavoured to join with my public Ministry▪ my private experiments in the work of Grace: that so I might not be as sounding Brass, or as a tinkling Cymbal; partly for the approving and improving of the work of Grace in myself, and also for the trial and increase thereof in others. And this hath been the cause of my Publishing diverse Treatises in their places, as my experience and occasions have ripened the same. As First, The Lord having renewed our life and means by that wonderful deliverance from the Gunpowder Treason, I have therefore laboured to commend that great Mercy unto Posterity in diverse Treatises both Latin and English, upon the 64. Psalm, and upon the History of H●ster unto the Church of God: That this being written for the Generations to come, the People so wonderfully new born and renewed may praise the Lord, yea, Posterity might magnify God for the great things he hath done for us. Next, that we might be truly thankful unto our God, in offering unto him our souls and Bodies as a reasonable sacrifice all the days of our life. To this end I published the Christians daily Sacrifice: as being a lively Image of this Spiritual Sacrifice: and a gracious direction, how to offer the same daily up unto God in truth and righteousness. Thirdly, because contraries are best known by their contraries: in that our Profession and practice of sincerity is reproached and hindered by the fair show of Hypocrisy, so nearly resembling, and so justling out the same; therefore have I laboured to discover the differences between sincerity and hypocrisy, that so by the wise discerning of things that differ: we may wisely decline the Counterfeit, and more carefully entertain the true Pattern. Fourthly, Because the outward prosperity of the time, hath been much abused to security and spiritual Pride: and so hath been a means of much decay in zeal and courage for the truth; therefore I have supplied hereto a Preseruative against Apostasy, that so we might strengthen the things that are ready to die, and remembering from whence we are fallen, might repent, and do the first works; lest our Candlestick be justly taken from us. Fiftly, Because it hath pleased God to exercise me with many Buffet of Satan, to prevent these Spiritual evils: 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, upon occasion of the practice of Witchcraft, questioned by some in these Atheistical days: Can I do less then publish my Experience herein? have I not given some light hereunto, in The discovery of the Mystery of Witchcraft? Sixtly, Seeing the fullness of the Gentiles is well-near come in, as a plain evidence of some great alteration, both by some grievous judgement for our contempt of the Gospel, as also by some great Mercy, ensuing thereupon, in the calling of the jews for the perfecting of the Church's Glory in this life. Therefore have I given warning also heretofore: In the blessing of japhet, wherein the calling of the Gentiles, and fulfilling thereof, is avouched as a Presage of some great storm hanging over our heads, even by the Gentiles abusing and rejecting the Gospel, and also a comfort of some gracious calm after that heavy storm, by calling in of the Iew●s to make up the breach, and repair the old waste places to dwell in. And that we Gentiles that are with them to make up one sheepfold under Christ, our only shepherd, may be better fitted to that glorious Union. To this end have I laboured to make sure the foundation, by discovering on the contrary the hopeless & fearful estate of the worldling in his desperate adventure, by losing his precious soul for the gaining of this transitory world, that so we may not run with ●he present stream: and also by laying down the main evidence of our sound building upon the Rock, in that sacred mystery of the Government of the Thoughts; being the surest and most comfortable evidence of our true estate in Grace. And now behold that we may yet minister a word in due season: when was there ever more need of Growing in Grace; when generally there is deceit thereof in the most, and decay therein even of the Best? when ever more need of fight the good fight of Faith, and laying hold of eternal life, by labouring and following hard after perfection; when we are summoned by Rumours of wars, nay by our own unprofitableness, To give account of our stewardship? This is the end and use of this Treatise. Which I am bold to call a wonderful Mystery: not only by the warrant of the Holy Ghost, That great is the Mystery of Godliness: but also in regard of the Means effecting the same; Christ Preached in a Mystery: yea in regard of the entertainment thereof in the world, esteeming it as a Mystery, because it is sealed up thereto, but specially in that, even to us, that are acquainted therewith: It is yet a wonderful Mystery, not being able to conceive the measure thereof, not being able to express, what thereof we do conceive. And I call it a Mystery of growing in grace: because it pleaseth the Spirit to resemble it unto us by Mysteries: And the way to discern the truth and manner thereof, and so to attain the measure of the same, is still in and by a Mystery: By the Mystery of the Word Preached, as only effectual thereto ordinarily: and in a Mystery not discernible by sense, no not always by Faith, that still we may live by Faith in the judging thereof, and by the power of Faith be led forward to perfection therein. And therefore if I speak of this great Mystery unto thee in a Mystery: I advice thee in the Fear of God, to get that spiritual eye-salve by prayer and repentance with thy God, that so thou mayst so fare discern the same, as that still finding somewhat herein, whereat carnal wisdom may stumble; thou dost further help me with thy prayers, to give thee yet further light; (for still I profess myself to be growing, and shall not fail, God willing, to give thee further testimony thereof, as occasion and grace shall be ministered) that so thou mayst yet more clearly discern this wonderful Mystery. Mean time I desire thy patience, to bear with such failings: as either for want of exactness, which neither my leisure will afford nor weak measure can compass; or for failing in circumstance, which I profess myself not curiously to stand upon, may be offered unto thee. Requiring thy wisdom to compare spiritual things together, and so still craving thy further Patience, till God offer further leisure and measure of Grace, and thy renewed Prayers, for both: I commend this to thy Christian view and charitable censure, and thee and thine holy endeavours in this or in any thing whatsoever may further thy reckoning in Christ, to the gracious Protection and Blessing of our Wonderful Councillor. In whom I rest thine and the Church's servant Th. Cooper. The Contents of this Book. 1 THe entrance to the Treatise. 2 That we must grow in Grace. Proved, 1 By the command of God. 2 By the grounds of the New Birth. 3 By the means 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 use and benefits thereof. 8 By the Prayers of the Saints. 9 By the contrary condition of the wicked. 10 By the continual malice of Satan against the New Birth. 11 By the continuance of the Means hereto. 12 By the end of Sanctification. Use. To convince the Papists of Merit, and falling from Grace. To confound the carnal Christian. To reprove the weak Christian. Instruction to grow in Grace. Trial hereof. Comfort herein. Chap. 2. What this Spiritual Growth is. 1 The description thereof. 2 The explication of it. 3 justification and use thereof. Chap. 3. Of the Causes, and Means, and Helps of this spiritual Growth. And these. Either Within, 1 Principal. 2 Instrumental, and these Principal, the Word. Conscience. 1 Instrumental, as saving knowledge. 1 Of the power of Corruption. 2 Of the Measure of Grace attained, with the use thereof. 2 Instrumental cause. Experience, both 1 Of former failings, and 2 Of former thriving. 3 Of the combat between the Flesh and the Spirit, with the uses thereof. 2 Causes without. Direct. 1 Use of God's ordinances. The Word. Sacraments. Prayer public. Examples of the Saints. Indirect. Afflictions, with the use thereof. 3 Helps hereto, are 1 Soundness of judgement, & why. 2 Sincerity, and how. 3 Daily Repentance. 4 Daily Thankfulness. 5 Private Prayers. 6 Conversion of others. 7 Watching over our hearts, and examination thereof: how this to be done. 8 Daily increase in knowledge, and how. 9 Contentedness, and why. 10 Watching in our Christian liberty, and how. 11 Daily growth in Faith, and how. 12 Putting on the spiritual Armour daily, and how. 13 By Patience, and 14 Continual supplication. 15 Conscience of the Sabbath. 16 Constant keeping of the daily sacrifice. 17 Daily preparation to Afflictions. 18 Nourishing tenderness of Conscience. 19 Having the fear of God always before our eyes. 20 And so to maintain an holy jealousy over ourselves. 21 Not resting in any measure received. 22 Daily Preparation to Death. 23 Daily Resignation into the hands of God. 24 Spiritual wisdom, in Redeeming the time, In avoiding troubles, etc. and how. 25 Maintaining spiritual joy, 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 use thereof. ● To seed, with the sense and use thereof. 3 To Light, with the sense and use thereof. 4 To the Wind; where, of the sense & application thereof. 5 To a combat, with the sense and use thereof. 6 To a Mystery, with the sense and use thereof, both general and particular. Chap. 5. Of diverse Rules for the better discerning and trial of the Manner of our Growth and comfort therein, whereof the First is, That we must live by Faith and not by sense: where 1 What this meaneth. 2 Conclusions hence, to encounter diverse tentations concerning the manner of our Growth, and to satisfy us herein. 2 Rule herein is, to compare spiritual things with spiritual things. Where 1. What this meaneth. 2 The Application thereof for Discerning, and Comfort. 3 Rule for discerning hereof, is according to those several callings imposed on us, with the sense and use thereof. 4 Rule is, That we must bring forth fruit in due season. Where 1. What is meant thereby. 2 The application thereof for trial and comfort. 5 Rule, That God accepteth the will for the deed: where 1 The sense thereof. 2 The use, for the trial & comfort. 6 Rule, That by the manner of the Mortification of the Flesh, the manner also of spiritual Growth may be discerned: where 1 How the Flesh is mortified. 2 Grace accordingly is increased, with the uses thereof. Chap. 6. Of the measure of Spiritual Growth: where 1 Of the measure propounded. 1 By the Law. 2 By the perfect pattern. 3 By the end of Holiness. 2 The trial of this Measure. 1 By particular Gifts, and the improvement of them. 2 By Spiritual experience. 3 By several callings. 4 Variety of seasons. 5 Increase of Means. 3 More particular Examination thereof. 1 General. 2 Particular, as 1 By the Law. 2 By the Gospel, as 1 Faith. 2 Repentance. Chap. 7. Of certain Rules for the discerning & judging of the true scantling & Measure of our Spiritual Growth. 1 Rule, That God requireth according to the Means he vouchsafeth, with the sense and use thereof. 2 That his Grace shall be sufficient for us, with the sense and use thereof. 3 That the spirit worketh freely, as in the Manner, so in the Measure thereof, with the sense and use thereof. 4 That the power of God is seen in weakness, with the sense and use hereof. 5 That as there are diverse measures of Glory, so also of Grace, and yet in each sufficient, with the sense and use thereof. 6 Rule, by our enduring Afflictions, with the sense and use thereof. 7 That all things shall work together for the best, with the sense and use thereof. Chap. 8. Of the Marks of Spiritual Growth and Trial thereof: where 1 Of such as Generally respect our ourselves, as 1 Knowledge, and that 1 Of the power of Corruption. 2 Deceitfulness of the Heart. 3 Satan's sleights. 4 The mystery of Christ. Where, of the trial of Faith. 2 Sanctification. 3 Of the measure of sanctification attained. Or others, as also 2 Of the special Marks. Chap. 9 Cases of Conscience concerning spiritual Growth. 1 Case, how we can justify our growing in Grace, when we daily fall into many evils, and decay sometimes in some special gifts. Resolution hereof. By considering 1. God's wisdom, and that 1 In bringing light out of darkness, & showing his power in weakness. 2 Gods Promise. 3 Estate of Sanctification. A Combat what it is. 1 In the understanding, how the Saints differ from Hypocrites. 2 In the conscience, where the difference is laid down between the Elect and Reprobate. 3 Difference in the will and affections. 4 Difference in their Resolution. 5 In their Endeavour. 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 us 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. do. p 101. l. 25. for suppressing r. expressing. p. 149. l. vlt. for envy's r intends. p 172. l. last for deny r. derive p. 176. l. 1. for sin r. simply. p. 205. l. 9 for accessory r necessary. 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. even. p. 258 l. 14. for want r. not want. Ibid. l. 22. for ends r. evils. p. 264. l. 21. for having 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 aimed r. armed. p. 288. l. 22. for blame r. blain. p. 302. l. 5. for eiffecting r. effecting Ibid. l 13. for receiveth r. reneweth. 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 mere act r. marvel. p. 341. l. 18. for wary r. vain p. 349. l. 25. for gnawmes r. qualms. 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 conservation r. consternation. p. 400. l. 11. for hunting r. limiting. THE CONTENTS of the first Chapter. WHerein is proved that we must grow in grace. 1 By the Command of God. 2 By the Grounds of our new birth. 3 By the Means of our calling. 4 By the Condition of the new birth. 5 By the Resemblances thereof. 6 By such Metaphors as express the same. 7 By the Use and benefits thereof. 8 By the Prayers of the Saints. 9 By the contrary Condition of the wicked. 10 By the continual malice of Satan against the new birth. 11 By the continuance of the means hereof. 12 By the End, which is salvation. 13 Danger of the contrary. The uses hereof. Generally to convince the Papists in their heresy of Merit, and falling from Grace. To confound the carnal Christian. To reprove the weak Christian. For instruction how to grow in grace. For trial thereof, and For comfort therein. A TREATISE OF GROWING in Grace. CHAP. I. WHerein is proved by many infallible Arguments, that we must grow in Grace. Together with the several uses thereof, both of 1 Conviction of Papists. 2 Reproof of Carnal and weak Christians. 2 Of instruction. 3 Of Comfort. That we must grow in grace is apparent. 1. By the Commandment and will of God. As that we must not stick in the beginnings of Christ, but go on to perfection. Heb. 6.1. That we must be holy as God is holy; Which is daily to labour to perfection of holiness like unto God, though not in measure, yet in truth, and so fare as the means enables us, and our condition will endure. 1. Pet. 1.16. 3 We must grrow in grace, and in the knowledge of our Lord and Saviour jesus Christ, where both the thing is commanded, and the means propounded whereby we must grow. 2. Pet. 3.15. 4 And we must as new borne Babes desire the sincere Milk 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, we are commanded to imitate our Saviour Christ in the work of sanctification. Phil. 2.6 And therefore as he grew in grace, etc. so also must we. 1. john 6.2. He that saith he abideth in him, must himself also walk even as he walked. Heb. 12.2. Thirdly, Phil. 3.17: 18. we are also to imitate the Saints who grow in grace, increased in strength. 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 he did, to perfect holiness, and to fulfil all righteousness. Mat. 3.25. 4. We are commanded to be perfect; that is, not only to be sincere, without guile. Psal. 32.2. Pro. 14.2. but to be perfect & entire, wanting no grace, neither any measure thereof. jam. 1.3. Phil. 3.12, 13. which cannot be without continual growing and increasing 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 we should grow in holiness, and perfect the same in love. Verse 5.6. 6 Our calling to holiness doth evince as much, we are not called to uncleanea but to holiness. 1. Thess. 4.7. yea to such holiness, as wherein we must abound more and more, ver. 1. that you would abound more and more in pleasing of God. 7 And this is also justified from the means of our Calling. And that both inward, namely the spirit of God, which leads us into all truth, & daily increaseth in us all saving grace Eph. 3.15.16. Col. 1.19. And also outward, namely the word preached; which then is effectual, when being begotten thereby to a lively hope, we grow up thereby to perfect holiness 1 Pet. 2.2. 1. Pet. 1.3. Ephe. 4.8. It being both seed to beget milk for babes, and bread to nourish. 8 The very nature and condition of our new birth implieth and testifieth the same, which being like that of children new borne, doth thereby infer, that, as new borne babes, we should desire the sincere milk of the word, that we may grow up thereby. 1. Pet. 2.1. 9 Hitherto serve also those lively resemblances, whereby this new birth is shadowed out and illustrated in the word. As first, that as by this new birth, we are now engrafted into Christ, and become members of his body, so we grow up in him which is the head, even Christ, and that as members. From Christ, as from whom the whole body fitly joined together & compacted by that which every joint supplieth according to the effectual working in the measure of every part, maketh increase of the body to the edifying thereof in love. Ephe. 4.15.16. Col. 2.19. 10 Our new birth is resembled to a Vine and trees. joh. 15.1.2. & Psal. 1 3. and 92.11.12. which imply a growing and increasing daily. So in particular, is it resembled to a grain of Mustardseed, which from the least beginning increaseth to a great tree. Mat. 13. So to Cedars, to Bay trees, for that end, so is it resembled by Light, yea by the morning light, which shineth more and more unto the perfect day. Proverbs 4.19. So also to Seed which is cast into the ground, and by degrees groweth up to ripeness. Psal. 97.17. So to a Treasure hid in the field, which first must be digged, then refined, then framed to a Vessel then used. Mat. 13. Hitherto also serve such Metaphors as are used to express our spiritual life, as that it is called a Walk, implying a daily motion and hastening to our journey's end. 2. Colosians 7. 2. A Race to a Goal, implying a dayling, running & hastening for the prize of our high calling in jesus Christ. 1. Cor. 9.20.21. Heb. 12.1. Phi. 3.13. Rom. 7.18.19. 3. A Combat wherein the flesh is daily weakened, & the spirit waxeth. 4. A Pilgrimage to our Country above, which inferreth a continual proceeding and preparing thereto, Hebrews 11.10. Psalm 84.6, 7. And thus also doth the Word express our different measure of grace by such metaphors as do necessarily infer 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 wisdom of our God is admirable herein, as by these different degrees to continue a propagation of his Church: that the stronger may confirm the weaker, and so daily increase the Church. That they may exercise their compassion in raising them up with the spirit of meekness if they be fallen. Gal. 6.1. That they may discern of their estates by comparing them with the weak, and so be daily enlarged with thankfulness for their greater measure, and exercised with humility, to remember from what weak beginnings they have risen. And so may be provoked 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 have so gained, therefore they also may in time obtain the like measure. Lastly, that by these mutual differences of growth, love on either side may be continued in bearing one another's burden, and walking by the same rule, whereunto they are come, which is the bond of perfection, Col. 3.14. that so they may grow up in the unity of the spirit, to the full measure of the age of Christ. Ephes. 4.13. By edifying of each other in love. ver. 16. Hereunto serve the continual prayers of the Saints, for the increase of grace in themselves and others: for themselves. Psal. 51.11.12. For others, for general 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 etc. And so such testimonies as do evidence their increase 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. implieth also, that we must grow, if we be sound. 1. joh. 2.19 As also the danger of this Apostasy, that it were better never to have known the way to salvation: 2. Pet. 2.21. that there is no hope of recovery. 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 continual malice and policy of Satan against Christians evinceth this growth: who not so much labours 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, than he useth all force and policy to reenter again, 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 God's graces even in this growth: who giveth not to all alike, nor to all at once here a like measure, and therefore according as he gives, so he requires, and enables to perform. Ro. 12. 1. Cor. 12. The benefits that arise from our growing in grace, do also necessarily convince the same. Which are, 1 That hereby we are sure of sound entrance. 2. Pet. 18.9. 2 And so make sure our election, gain particular knowledge thereof, and so reap much joy in the spirit, much comfort in afflictions. 2. Tim. 1.12. Great encouragement to perfection, gain more glory to our God john. 15.2. Math. 5.16. 3 Encourage others to holiness. 1. Pet. 5.9.10. 4 Have hereby an entrance to eternal life, 2. Pet. 1.11. 5 Are confirmed in the hope of our glorification. 1. john 3.3. 6 And make ourselves 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 unto him, that we may see him as he is. 1. john. 3.2, 3. Lastly, the continuance of the Ordinances of God, as the word, Sacraments, what use especially should they have in the Church, if that we should not grow up thereby: seeing there is more need of increase then begetting to the faith, there being more temptations to hinder our growth in Christ then our first receiving of him. 1. Pet. 2.12. To conclude, if we consider the End of our sanctification, which is to be made meet to the enjoying of the promises of life and salvation, this also necessarily inferreth our spiritual growth. 2. Cor. 7.1. 1. john 3.3. Hebr. 12.1. Because, seeing our beginnings in Christ, are in much imperfection and corruption, no way competent and suitable with the glory that is set before us: therefore we must daily cleanse ourselves of all wickedness of the spirit and the flesh, that we may grow up to perfect holiness in the fe●●e of God, 1. Cor. 7.1. therefore we must cast away everything that presseth down, and the sin that hangeth so fast upon us that we may run with joy the Race that is set before us. Heb. 12.1.2 Heb. 12.1. Therefore we must work out our salvation in fear & trembling. Ph. 2.13 Lastly, consider we the danger of not growing, as 1. That we never sound entered. 1. john 2.1.15.16. 2. That we are certain to fall away. Luke 8. 3 That the case is desperate: better never to have known the way of righteousness: better never to have been borne. 2. Pet. 2.22. Mat. 26 4 Falling into the sin against the holy Ghost. Heb. 10.26. 5 And so condemnation assured and vengeance increased. Luk. 12.47 4 This convinceth that Popish opinion of merit, as if we could deserve salvation of ourselves; were wholly purged from sin at our baptism, and so enabled to fulfil the law perfectly, seeing our state in grace, is a growing from weakness to strength from infirmity to perfection, which is not attained in this life, but only aimed at, and laboured to. Phil. 3.13. Whereas this doctrine of merit overthroweth itself: in that they which plead merit, acknowledge also such a falling in those that are truly justified, as that they may be so fare from going forward, or persevering to the end, that they shall fall away without recovery. 2 This also refuteth their opinion of final Apostasy. Whereas the state of a Christian is always growing, though not sensible to us, yet wrought secretly by the spirit, though we know not sometime whence it came, nor whither it goes. joh. 3.8. 3 This reproves such as flatter themselues in the state of Grace, when yet they grow not: but either 1 Have only some sudden flashes and tastes of goodness to their further condemnation. Heb. 6.4. 2 Or have only slight meanings and purposes like the morning dew, which vanisheth away, either altogether without fruit, or else if any fruit appear, it is but summer fruit lasting only in time of prosperity, but when affliction comes it withereth. Luke 11.8. 3 Or, their fruit is not of any growth to perfectlon, as measured by the false balance of the Time▪ Custom Example, and such like carnal rules, as if they could be too holy, might be more precise than wise. 4 Or, such, as are always at a stay in Religion, contenting themselves with such and such a measure as may serve the present occasions of this life not being able to see a fare of within the veil into the hope of glory. 5 Or, lastly such, as remit of their former sincerity, and zeal out of wisdom and policy, as if the times would not bear such strictness, as if lesser would serve the turn then heretofore. 6 And so such as fall away from that they seemed to have, ending in the flesh though they seem to have begun in the spirit, as Demas. Galat. 3.2.3. 4. This also reproveth such weak Christians, answer not these courses. 1. Either by sticking in the beginnings of Christ, and not labouring still to grow in knowledge and all spiritual wisdom. Heb. 6.1. 2 Or not keeping a daily and constant course of holiness, that they may still grow in grace. 1. Thess. 5.15.16. 3 Or that have left their first love, and so buy their decays dear with many a bitter pang of conscience, make their life uncomfortable, and prove a reproach to the Gospel, and offence to their brethren. Revel 2.34. Or, that because they cannot always discern the work of the spirit, in leading them forward, do therefore fear that they have either never sound begun, or that they are fallen away without recovery. Psa. 77.11 12. Or, that through Ignorance and want of spiritual wisdom, esteem the tempering of their zeal with patience & discretion, to be a decay; and so condemn themselues & others, as decliners, whereas this is a gracious proceeding in grace, as arguing more wisdom, more humility, more ability to do good to others, more readiness to work out our own salvation. A second general use of this doctrine of growing, is for instruction: and that both to teach us how to grow in grace and so to discern this growth, of which hereafter. As also to make trial of our growth in grace by such infallible endeavours as may evince the same: of which also in it special place. The last use of this doctrine, is for comfort. And that many ways: As first, to refresh the weak Christian, both in those soundings and decays which he is subject to; as also in that want of feeling of the work of grace, how it is led forward, of which also in the Conclusion. THE CONTENTS of the second Chapter. WHat spiritual Growth is. Where. 1 The description hereof. 2 The explication of this description. 3 The justification thereof. 4 The use of the same. CHAP. II. WHat spiritual growth is. Namely, First, A fruit of the holy Ghost. Secondly, Given unto us freely by Christ our head. Thirdly, Whereby receiving life and virtue from Christ into every part and faculty of soul and body in some true measure, by the assistance of the same spirit, we improve this spiritual gift of sanctification according to the means afforded unto us in the increase of every part, 1 The. 5.23 and so do make increase of the whole unto the edifying of the same in love. Ephes. 4.16. till the whole come up in the unity of the faith and of the knowledge of the Son of God unto a perfect man, Ephe. 4.13. unto the measure of the stature of the fullness of Christ, Eph. 3.19. that we may be filled with all the fullness of God, & so being made perfect & entire wanting nothing, coming behind in no gift. 1. Cor. 1.7. Our hearts may be established unblameable before God even our father, at the coming of our Lord jesus with all his Saints. 1. Thess. 3.13. being hereby made meet for that glorious inheritance with the Saints in light. Col. 1.12. and so waiting for the coming of our Lord jesus. 1. Cor. ●7. that he may change these vile bodies, that they may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things unto himself. Phil. 3.21. That we may be for ever with the Lord. 1. The. 4.18. To reign with him for ever in that kingdom which cannot be shaken. Heb. 12.28. Which is immortal and undefiled and fadeth not, Mat. 25. prepared for us before the beginning of the world, and reserved for us in the heavens, to triumphy with and praise our God wholly and continually for evermore. Thus I take our spiritual growth may be described. And this description may be thus explained, Namely: First (I say) it is a fruit of the holy Ghost: Sect. 2. implying that Christ jesus having merited salvation for us, as acquitting us in God's justice by the virtue of his sacrifice, from the penalty of the Law, by satisfying the same for us, & enabling us through his power to such a measure of holiness, whereby we shall be made fit for eternal happiness, for the revealing and bestowing of these benefits upon us, gives us his spirit to seal up unto us the truth hereof: and by working faith in us, enables us thereby to apply the same unto ourselves, for our increase in grace, and so leads us forward by his special assistance in the work of grace, that we may attain to the full measure of the age of Christ. 2. I add, that this grace of spiritual Growth is a free gift from jesus Christ: who being given for us by God our Father to be our redemption, doth also give himself to us by his spirit, both to apply that work of our redemption to ourselves in particular by faith, and also by the power of faith in grafting us in him, we grow up in him which is our head, daily receiving new sap and virtue from this root, to increase in all power and virtue of holiness, till at length we attain to the full stature of the age of Christ, being perfect and entire in him, wanting nothing, and all this of free gift, he that hath begun the work, leading it forward by his mighty power unto salvation: that he may have the only 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 us. 3 I make manifest the manner of the working of Christ in us, by his spirit, whereby we are enabled to grow up in him in soundness to perfection. Namely, that by the virtue of Christ not some one, or Jew faculties of the soul, are inclined and renewed by him, but that every part, and faculty of the soul, yea each member of the body receive life and nourishment from the head, as to it gracious enabling to the work of entire obedience, so to it further growing and increase unto perfection therein. Ephes. 4.16. And to the acceptance of both persons and service in the merit of Christ. 4 I proceed to discover the manner of this spiritual growth: namely, that as it is by continual supply of the means both inward, the blessed Spirit discovering daily our failings, and leading to the outward means for recovery and enabling in the use thereof, both for recovery out of failing and supply of such graces as may further perfection. As also outward, the word to build us up in knowledge and faith, and so in obedience: The sacrament to minister spiritual nourishment, and such like; so herein also setting down a lively trial of our Growth by the use of these means, that it is both according to them, they must be the Rule and Tuchstone thereof, as also Answerable to the Means in proportion, that where more means, there a greater measure of Growth to be expected, where less, there if our Growth be less, we may have some comfort that we are not altogerher barren; how soever if this want of means be not from ourselves, in making scarcity where there is plenty, but from the divine dispensation in chastising his people with scarcity for the abuse of plenty here we may comfort ourselves, either, that what is afforded shall be sufficient, because God will require no more than he gives, or what is wanting in the outward means, our God will supply by his Anointing, to refresh us inwardly, if we have not been despisers of the public and ordinary means. 1. joh. 2.19. 5. Lastly the final cause, and ends of this spiritual growth, are propounded and averred, tending to the perfiting of the work of grace in us, and so preparing of us to the life of glory, which are in respect of us. 1. Our perseverance. 2. Our perfection hereupon. 3. Our glorification. 2. In respect of God. 1. The accomplishment of his promises. 2. That he might have the glory of the perfecting of his work. 3. That our perfection may be wholly employed in setting forth his great name and glory. THE CONTENTS of the third chapter. OF the causes, means, and helps of spiritual growth. 1 Causes both internal and principal. 1 The power of Christ. 2 The inhabitation of the spirit. 2 Instrumental general. 3 The renewed heart. Specially therein. 1 Sound knowledge, and that 1 Of the power of corruption. 2 Of the measure of grace attained. 2 Spiritual experience, and that 1 Of the deceitfulness of the heart in misleading either way. 2 Of the sleights of Satan. 3 Of the power of God in preventing and disappointing these, or turning them to good. 2 Outward means and causes And these instrumental. Namely, 1 Constant use of God's ordinances, As first, Hearing the word preached. 2 Receiving the Sacrament. 3 Prayer. 4 Meditation. 5 Conference. Accessary, as 1 Afflictions. 2 Examples of the Saints. Helps hereto, are 1 Soundness of judgement and wherein. 2 Sincerity, and how. 3 Daily renewed repentance, and why. 4 Propounding the example of Christ and why. 5 Looking to the reward in heaven. 6 Daily thankfulness, and how. 7 Labouring daily the conversion of others. 8 Constant watch over our hearts and how. 9 Daily increase in saving knowledge, and how. 10 Contentedness in our estates. 11 Sobriety in the use of Christian liberty. 12 Daily increase of faith, and how. 13 Putting on daily the spiritual armour. 14 Patience. 15 Continual prayer. 16 Conscience of the Sabaoth. 17 Daily constant holiness. 18 Daily preparation to afflictions, and how. 19 To nourish tenderness of conscience in all things and how. 20 To have the fear of God always before us. 21 To be continually jealous of ourselves. 22 To nourish spiritual poverty, and hunger after the best graces. 23 Daily preparation to our death, and how. 24 Daily resigning of ourselves into the hands of God. 25 Spiritual wisdom, why and how 26 Maintaining spiritual joy, why and how. CHAP. III. Of the causes of spiritual growth. IT appeareth hitherto that we must grow in grace, as also what spiritual growth is. Now we are further to consider the causes of this growth, These are, 1. Internal, that is, within us. And these are meritorious, and effectual of themselves, Such are 1. The power of Christ dwelling in us. 1. Col. 19 which is both, the meritorious cause of our growth, as whereby we obtain grace from God to enable us to grow: as also the principal efficient cause thereof. As by it virtue subduing mightily in us the remaindures of corruption, and body of sin; and supplying such graces as may further our spiritual growth, as also enabling us in the use and improvement of them, to that end, especially presenting them in the perfection of his merit, that above their worth they may be acceptable unto God his Father, and so by virtue of our union with him daily, leading us forward to perfection. A second effectual cause of this growth, is, the holy Ghost, which being given unto us by Christ, & dwelling in us, doth work effectually in us to a daily discovery and subduing of corruption, by reproving for sin, yea for righteousness, convincing all natural ability, and remaindure of goodness in us, all conceited righteousness in the law, or any thing save in Christ: yea still convincing the imperfection of all inherent righteousness attained, & so still interessing in Christ, and so by it power increasing grace. The inward instrumental means, it, The renewed heart, which being now quickened and actuated by the spirit becomes ministerially a fellow worker therewith in all such works, as may any way further our spiritual Growth. 1. Cor. 3. More particularly these Graces in the heart are special instrumental causes of our Growth in Grace. 1 A saving knowledge: and that 1. Of our particular estates, and this twofold. 1. Both of the power of corruption that remains and cleaves unto us, & also of that truth & measure of grace whereto we have attained. For as the true discerning of corruption, and the power and measure thereof in us is a means daily to work in us a denial of ourselves, and renouncing all ability in us, as of ourselves to go forward: so the sight of our inability sends us daily to renew our strength in Christ, in whom we shall be enabled to grow in grace. Now we shall discern the power of corruption generally by a daily view of our hearts in the Law. Romans 7.8. 2. By daily observing of the pulse of the conscience, answering the same more particularly, we may discern the power of corruption. 1. By observing the inward temper of the heart, and continual boiling and raging thereof, with that infinite swarm of all sorts of blasphemous, vain, 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 own devices and voluntary conceits beside, and contrary thereunto. 4. By an unpartial observing of those sins, to which either we are, or have been most addicted, still to revive 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 endeavours. 6. By discerning the subtlety of Satan inveigling us to the abuse of our Christian liberty in things that are lawful; for where sin hath a cloak and colour to defend itself by lawful means, or else to creep in therewith, there will appear most lively the power of corruption in devising pretences, either on the right hand or on the left, to abuse those lawful means for the effecting of what is unlawful. 7 And so whereas to commit sin is natural, but to continue therein, is devilish: the power of corruption is not so much seen in doing evil, as in the applying of such shifts and pretences for the hiding or excusing of sin, that so we may with some pretence of security, continue therein, and so defeat and exclude true repentance- 8 And so herein the power of corruption is specially discerned, by deceiving the heart with a false imagination of true happiness in these earthly things, that so it may settle hereon, and so renounce the happiness of the life to come. Thus may we discern the power of corruption, and this will graciously further our growth in grace. As first, The spiritual Law discovering the inward corruption, and convincing the conscience therewith, proves hereby a means so to abase us in ourselves, as that hereby we are sent unto the righteousness of Christ, and thereby enabled to a further measure of holiness. 2. Hereby our unruly and rebellious thoughts and affections being discerned, do prove also a gracious means to humble us under the hand of God to labour the purging of that corrupt fountain more and more in the blood of Christ, to prevent hypocrisy, spiritual pride and security, which are many hindrances to this spiritual increase. 3 By discerning our rebellion against the prescript of the word, we are also still more abased in ourselves & so cast upon the free grace of God. 4 The apprehension of our proneness to will-worship and self conceits, proves a gracious means to confound the wisdom of the flesh, as the greatest enmity against God and so to interest us in the free goodness of God. 5 By discerning our most inward and bosom sins, self love the bane of spiritual thriving is graciously renounced; presumption is revealed the mother of security, and so an enemy to this growth; and sincerity is avouched and confirmed, which is the spur to spiritual growth and touchstone thereof. 6 By discerning our abuse of Christian liberty, we grow to sobriety and watchfulness over our hearts and occasions, more wise to redeem the time, for spiritual theft; more skilful to take the advantage of our occasions, and so to grow in all heavenly means. 7 And so when we can observe the subtlety of Satan detaining us in sin: we shall hereby labour to hasten our repentance by aggravating and judging sin; grow more wise to arm ourselves against new surprisals, by taking unto ourselves the whole armour of God; become more jealous of ourselves in avoiding the occasions of evil, be more diligent in the practice of contrary graces; more groan for our dissolution, and prepare thereto: all which are good means and trials of our spiritual growth. Lastly, whereas hereby we discern the power of corruption, in that for the maintenance thereof, it labours to fancy to itself present constant happiness, that so it may be deprived of that which is to come: this also proves a gracious means to further our spiritual growth. As provoking us hereby to make clearer unto ourselves the evidences of our salvation, to become more spiritual in the use of all earthly things, and so to live by faith in the use of all comforts; to renounce not only all hold in present fading comforts, but even in all spiritual graces, as to be justified by them: or to rest in the measure of them: to wait daily for the appearance of Christ; 1. Cor. 1.7. and in that hope daily to purge ourselves of all wickedness of the spirit and of the flesh, that we may be pure as he is pure. 2. Cor. 7.1. 1. joh. 3.3. Thus doth the knowledge of our corruption, further our Growth in grace. A second part of saving knowledge available hereunto is the knowledge of our present estate in grace, which will also much further our growing therein. Now we may take notice of the present measure attained by these marks. 1 By the scantling of knowledge we have attained in heavenly things, as that, Phil. 1.10. 1 Whether we can discern the stronger meat of the Gospel, that we may distinguish of things that differ, 1● Thes. 5.1 that we can try 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 experimental knowledge, Col. 2.6. but staggering in judgement and resolution concerning the same. Because 1. Without this knowledge, we shall not only not be able to grow forward, but are like to fall backward; and lose all. 2 Hereby we shall discern the truth of our estate, and so out of the shortness of our knowledge shall be still sent unto the means, whereby we may grow. 2. Pet. 3.18. 2 By our ability to practise according to our knowledge. And that both in the mortification of the old man. And that first in regard of the root of corruption: As our hearts are less pestered with noisome and vile thoughts, in all occasions; specially, that the motions to such as we have been most addicted unto, are more rare and seldom. 2 That if they do assault us, yet they are more deeply taken to heart, and more speedily suppressed. 3 That we are less troubled in holy duties, with worldly and profane thoughts. 4 And specially find ourselves less tickled herein with thoughts of vain glory, customarines, formality, will-worship, etc. 5 That in our civil callings we are less swayed with thoughts of covetousness, distracting cares, fears and such like. 2 In respect of the truth thereof, as that we have got the better of such sins as we were formerly most addicted to. Specially That we have prevailed against unbelief, & the bitter fruits thereof, hardness of heart, and blindness of mind. That we have cast out that cursed leaven of hypocrisy in our conversing with God. And have also renounced deceit and fraud in dealing with men. That we are deeply grieved with such sins as we cannot shake off: And strive more earnestly against them, by how much we have been more foiled thereby. That we be more wary to avoid the occasion of sin. And more compassionate and charitable in respect of our brethren's falls. And groan more earnestly after our final deliverance. These are good endeavours of our spiritual growth, these are gracious means to further to perfection. 2 Our ability to practice is seen in the quickening of the new man, And that, First, in respect of the root of grace: as that, generally, 1. Our hearts are more fraught with holy and heavenly thoughts. Specially, that our thoughts are more frequent concerning the beauty and holiness, the majesty & goodness of our blessed God and his word. 2. That they are more entire without interruption upon these blessed objects. 3. That they are more constant & fervent, ravishing the heart with the apprehension thereof, from all earthly objects, and fixing the same more ccrtainely thereupon. 4. That they are more pure and sincere, separated from all respect to ourselves, and wholly employed upon those heavenly objects. 5. That they are more familiar, easy, and delightful, giving the mind sound contentment therein. And yet 6. Are ordered and limited with more wisdom to their special objects, to prevent distraction, and customariness therein. 7 And so furthered, not only by kindling the affections to what we have in hand, that we may be quickened to practise; but also by accomplishing what is desired, by seasonable practice. And this is a second means 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 concern our general calling. As that We perform duties to God, as with more zeal and power, so with more humility and reverence in the denial of ourselves. 2 That we perform them in singleness of heart, not as unto men but unto God. And therefore 3 Are as careful to perform them in secret as openly. 4 And grow more constant and familiar therein. 5 And yet discern most of our failings and corruptions therein. More particularly. 1 That we are more powerful and frequent in meditation, as being the life of all holy means and duties. 2 And are more frequent and fervent in prayer, to sanctify our persons and actions before God. Yet 3 Making more conscience of the public ordinances of God, whereby faith may be daily quickened and increased. 4 Adding withal a daily examination of our hearts & ways. And specially 5 Making conscience of the Sabaoth 6 Renewing our repentance daily for all known sins. And still 7 Casting ourselves upon the free grace of God in jesus Christ. Still 8 Endeavouring to practise more than we can do. And yet 9 Comforting ourselves from the purpose of our hearts in our particular failings. Rom 7.19.20. Thus for our general calling. Concerning our civil calling, observe 1 That dependence on the providence of God with it. 1. Pet. 5.6. 2 A special reference of our endeavours to his holy wisdom for the issue thereof. And 3 Contentedness in whatsoevet it pleaseth him to dispose as being best for us 4 Using diligence in the meanest, Phil. 4.12. which our God hath allotted us. 5 And waiting with patience the success of our labours. 6 Seasoning our worldly occasions with the meditation of God's providence. And 7 Being faithful in the measure the Lord hath disposed, by 8 Referring our labours to the public 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 evidences of our growth in grace, and shall also prove happy means to attain perfection. A second general cause of spiritual growth, is spiritual experience. And that specially of these things, First, of the deceitfulness of the hear●, either bearing us in hand that our case is better than it is, or that is worse; the deceit of the hearts in conceiting our estates to be better than indeed they are, may be discerned by these particulars. 1 If we conceive ourselves converted: either, because 1. We have 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 sin, which may be for fear of punishment, and not in hatred of sin, or love unto God: and may be but a flash and taste quickly salved by some carnal remedy. 3. If we continue in the course of profession so long as wind and tide serve us, as we are upheld by prosperity and outward means. 4. If our carriage pass currant in the world, and be free from such gross evils as are obvious to men, howsoever our hearts may be corrupt and rotten. And 5. If our consciences be secure, and so seem clear from sin, and to have obtained true peace; whereas this may be the effect either of a drowsy or seduced heart, either senseless of it estate, or judging the same by false rules, as the letter of the law, opinion of the world, it own ignorance, or perverse application of the word, or comparison with others. 6. Generally, if the compass of our practice look not higher than ourselves and present respects, to God's glory, and reach not further than this life to that which is invisible. And 7 If we carry our obedience currant, resting in any measure thereof, and stinting ourselves therein, as if we had done enough; or doting on the beauty of the same, as if it were without blemish not discerning corruption in our best actions, and so denying even our greatest perfections, that still we may be found in Christ. By these we may be deceived in the judgement of a conversion, in judging our estates to be better than they are. So also may we be deceived on the other side, in deeming our estates to be worse than they are. As that we are no better than hypocrites, because our practice answers not our profession, seeing hypocrisy is not so much in what we cannot do, as in what we would seem to do, & mean it not, or do it not with the inward integrity of the heart, & by making show of well doing intent the contrary. 2 That we are castaways, because our consciences speak fearfully, as in tentation, and the world accounts us no better, seeing we must not judge of ourselves by tentation, neither esteem what the world judgeth of us in this secret, belonging only unto God. 3 That we arc decayed in grace, and left our true love, because we are grown more moderate in our affections, more sober in our judgements, concerning indifferent things; more charitable in judging others, more wise in providing necessary things & avoiding unnecessary troubles & such like seeing all this may be the fruit of the spirit of meekness, & wisdom, & so an evidence of our spiritual growth. 4 Because we are more sensible of corruption, & humbled therewith, this howsoever with the world may seem either hypocrisy, or guilt of conscience yet indeed it is the power of grace that gives this light; and it seems to provoke in us a greater hatred against sin and watchfulness against the same, and makes us more jealous, and lowly in our best actions. By these and such like may we be provoked to esteem worse of ourselves then indeed there is cause, and so had need of spiritual experience to discern of things that differ, that so knowing the true scantling of our estates, we may provide accordingly. A second experience necessarily furthering our growth in grace, is concerning the manifold sleights and methods of Satan. Which we shall attain unto. 1. By daily viewing and searching of our hearts, as being the sink wherein he wallows, and the matter whereupon he works. 2. By a serious meditation on the word, whereby we shall be enabled to discern his deepness. 3. By fervent prayer unto our God to reveal these sleights unto us. 4. By a wise observation of his deepness, and two main policies; either in lulling us a sleep, or affrighting us with false fears, or rackeing true causes upon the tenters of extremity, especially. If we be acquainted with the trouble of conscience, for therein he utters all his ways. 2 If we take notice of his dealings on the bed of sickness and summons to death, for now he will bestir himself on all hands, as being his last opportunity. 3 If we observe such accidents as do usually mingle themselves with our sweetest comforts; for here we may discern him most dangerous to poison these sweets unto us. And so to this end shall be often conversant in the cases of our brethren: in whose several tentations we shall discern the rather the deepness of Satan, because now God calls us to relieve us, and we have a promise of good success. By these means we may attain much gracious experience. Among other these especially will steed us for our spiritual growth. As that it is his main policy, 1 To sever the end from the means, whereby he nourish in hypocrisy, formality, profaneness, security, and so excludeth all hope of conversion, persuading that we may be saved, though we use not the means thereto. Or else he severs the end from the means, suggesting that though we use the means never so effectually, yet we may miss of the end, seeing our means are no way proportionable thereto. Whereby he either driveth to despair, or else at least hindereth and discourageth in practice. A second main Policy, is, to join those things which are contrary in the work of salvation, or else to disjoin those that are to be joined. 1 To join nature with grace, our own will and ability with the mercy of God. 2 To mingle the wisdom of man with the word of God, to further salvation. 2 To disjoin those things which must concur and agree together: as 1 The word and the spirit. 2 Power and weakness. 3 Faith and doubting. 4 Perfection with imperfection, as being both in one subject, and both serving to testify 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 serves very graciously to further our spiritual growth, of which more particularly in the Treatise of Delusions. A third kind of experience, is, of the power and wisdom of God in preventing 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 spiritual growth, there are also many others in their places available hereunto. As 1. the conscionable use of God's holy ordinances: the word preached to strengthen faith, to discover inward corruption, 1. Pet. 2.2. and subdue the same. 2 The holy participation of the sacrament of the supper, as that which specially seals up Christ unto us, repaireth our decays, nourisheth spiritual 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 sanctify us to the use of these things, and them to us, that we may benefit thereby, and so commend the issue and success unto God. Accessary hereunto are, 1 Afflictions to purge out corruption, to wean from the world, to try our faith, to make us more compassionate to our brethren, to acquaint us with the power of God. To quicken in holy duties, and recover out of decays, to increase our Patience that it may bring forth the perfect work, so nourishing our hope of glory, and thereby provoking to a daily purging of ourselves, that we may be pure as he is pure. 1. joh. 3.3. jacob. 1.2.3. Rom. 5.2.3.4. Examples of the Saints, which are gone before us, which encourage us to go forward, by shaming us in our childish and cowardly weakness, and directing us in the means whereby we may increase. Heb. 11. jam. 5.12.13. 1. Cor. 11.1. To this end also serve graciously these helps. As 1 Soundness of judgement and understanding concerning the power of godliness. Phil. 1.9. 1. Tim. 1.7. As that 1 We cannot be too holy. Psa. 119.82. That when we have done our best, we are but unprofitable servants. Luk. 16.10. 1. Cor. 13: 2 That we must follow after the best graces, and labour to be foremost in holiness. 3 That God requires of us, according to the means, and therefore we must abound in all righteousness. Math. 25.28. That we must follow men as they follow Christ. 1. Cor. 11.1. 4 That only the word must be the rule and square of holiness. Isay 8.20. 5 That whatsoever is not of faith, that is, out of the testimony of the conscience convinced by the word, is sin. Rom. 14. A second help to grow in Grace, is, that we do all duties in sincerity and uprightness, that is, as unto God and in his presence, not unto 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 means, that so God may be all in all. And that, 1 As whereby we shall have the testimony of a good conscience in what we do, and so by the virtue thereof have boldness with God. 1. joh. 3.20. And so enabled by his power to go forward in well doing. 2 Hereby we shall approve the will of God, and so cherish and stir up the spirit in us, that thereby we may be enabled to increase in holiness. And so: 3 Hereby we shall see the failing of our best actions, and so be cast off from any confidence in ourselves, lest spiritual pride and security over take us, and so we shall discern still a necessity of proceeding. 4 And so by this sense of our failings we shall be daily cast upon the power of Christ, by whom we shall obtain acceptance of our persons. Phil. 3.10. and so of our imperfect service, and so enabled by his righteousness to go on to perfection. Phil. 3.13. 5 Seeing our best actions are subject to much mixture of our corruption, and so sufficient to make them & our persons to be rejected of God; & so to provoke him to leave us to our own counsels, either to hypocrisy, as to rest in the outside or form thereof, and so to justify the same, and boast therein, and so to rob God of his glory, and so to be given up to profaneness and gross evils, as to punish our pride, so to confound our hypocrisy, & provoke to sincerity, therefore here is special use of this sincerity; as to sever the truth of well doing from the corruption thereof, so to appeal unto God in the truth of our hearts, and judging ourselves for our corruption and failing, that we may not be judged of the Lord. 3 Seeing love covereth a multitude of sins. Therefore A third help to grow in Grace, is That all our works be done in love: Ephes. 1.15. That is, as out of love unto God above all, which is true sincerity; so out of love to each other, 1. so respecting our private, that we aim also at the common good: 2. bearing with one another's infirmities, though not to bolster them therein, yet to prevent despair and win them with meekness, 3. yielding many times with our private lest we should offend them in outward matters. 1. Cor. 8.14.15. 4. Esteeming others better than ourselves, Rom. 12.10 and honouring the weaker by serving them in all tenderness and brotherly care: 5. straining ourselves in our poverty to relieve their necessity: Heb. 6.10. 2 Cor. 8.11. 1. Cor. 13.6. 6. and hoping still the best of them in their greatest failings: 7. and so raising them up with the spirit of meekness: 8. easily receiving, not aught against them: 9 or if we know any thing, interpreting it to the best: 10. and covering their infirmities with compassion and mercy. 11. Not envying their greater measure, and so discouraging of them by reproaches. And 12 Nor yet despising their less measure in comparison of ours. 13 But rejoicing in their proceeding, and imitating them therein. 14 And believing what we see not, either by sense or faith, what is, or is likely. 15 Yea suffering with them in their distresses, either spiritual or outward, Rom. 12.12.13. Ephes. 18. by mourning for them, & mourning with advising how to recover, helping them by all holy means therein, as prayer, etc. 16 Loving still their persons, though we hate their sins. 17 Yea when they do us wrong, forgiving of them, & seeking to overcome evil with good. Rom. 12.16. by feeding them, etc. 18 Yet doing there most good, where we are tied by the bond. Gal. 6.10. 19 And all this for the good of their souls. 1. Pet. 1.22. 20 And that accordingly as we have received the gift withal cheerfulness & a large heart. 2. Cor. 9.11.12. And this is a special means to grow in grace. 1 Because every member as it receiveth life and growth from Christ, so from him, each is knit and so joined together, as that it so receiveth life from him that it communicateth it jointly to each other, as being one in him, and one in another: so that one member cannot thrive without another, and the helping of one is the helping of another. Even as the soul of man so animateth every part in it place and order, as hereby each part is serviceable to another, & so furthereth the increase of the whole hereby: so is it in the body of Christ, which being animated by his spirit, & thereby knit together fitly, and compacted by that which every joint supplieth according to the effectual working in the measure of every part, maketh increase of the body to the edifying of itself in love. Ephes. 4.16. Col. 2.19. So that no knitting together, no holding of the head. Col. 2.19. No growing up severally, because no growing together. And the reason hereof is, the wisdom of God in communicating his graces diversely, not to every member all, nor to any the measure of any at the first. That so hereby there might be an increase of love in communicating this variety of gifts, and so by this communication of their diverse gifts to each other, there might be a supply to each of what is wanting & thereby as an increase of the whole body, so an increase also of every several member thereof; so that as without this mutual supply each particular member cannot grow at all, so neither shall any be perfected without the other, seeing there is a general Resurrection to perfect the whole. Hebrews 11.36.37. 4 Seeing we are subject to much distraction, both in what we should do, and how to do it: as also to much self love in over prising our estates & beginning in grace: therefore that we may grow herein. It is necessary that we still propound unto ourselves the most perfect pattern, even looking unto jesus the author and finisher of our faith. Heb. 12.2. That so having that pattern always in our eye to prevent distraction, and also to humble us in the sense of any present measure, that so still we may deny ourselves, and labour to be found in Christ, not having our own righteousness, that so in him we may be enabled to further growth. 5 And seeing at the beginning of our calling we are for the most part carnal, more flesh than 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 have done our work: Therefore a good help to spiritual growth is not to poor on things present, but to look forward unto things to come; Heb. 11.26. even to that great recompense of reward which is set before, to follow hard after the mark for the price of our high calling in Christ: that so now considering how short our scantling of holiness is to that mark, though happily these earthly things may be short thereof, we may wisely in the apprehension thereof, cast away every thing that presseth down, even all by-respects to these base things, and so run with joy the race that is set before us: levelling all our actions at that sovereign end, and in that hope daily 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 every good and perfect gift proceedeth from the father of lights, in whom there is no variableness nor shadow of change. jacob. 1.12. Therefore howsoever we have daily cause of repentance for the imperfection of our well doing, yet seeing without the help of our God we are able to do nothing (and it is by the grace of God that we are what are) we can do nothing at all. Therefore let us adjoin daily to our repentance, thankfulness unto our God for what we have received, that so thereby giving him the glory of what we have already, we may receive more grace to proceed in well doing. And let the spirit of supplication be daily joined with our praises unto God, that he which hath begun the work may perfect it in us. Philippians 1.6. being in nothing careful for what we want, let our requests be made known to God for what we want, by prayer and supplication with thanksgiving. Phil. 4.6. that so ask we may receive, that our joy may be full. john 16.24. 5 Seeing without others we shall not be perfected. Heb. 11.40. As the evidence of our conversion is to strengthen the brethren, so that we may be confirmed and strengthened in grace let us also labour to convert and strengthen others. Luke 22.32. Psal. 51.13. 6 Whereas the deceitfulness of the heart is a main occasion, to flatter us in the judgement of our estates, either that we are not grown so fare as we imagine, or that we have attained more, then in truth is cause; therefore that we may grow in grace, keep we a continual and narrow watch over our hearts. 1 By daily laying them open unto God, and submitting them to the search of his spirit. Psal. 26.1. 2 By a daily trial and abasing them by the word. 3 By a more private and inward practice of secret duties of Prayer, meditation, and calling to mind former occasions. 4 By a more careful ordering and suppressing of our inward thoughts. And quickening the good that they may grow to practise. 7 Seeing we cannot grow in grace unless we grow in knowledge, therefore labour we to increase daily in all saving knowledge by meditation in the word and works of God, 2. Pet. 3.18. and make we conscience to practise faithfully what we know, Math. 25. that so to him which hath may be given: he that is faithful in a little, may be entrusted with more. 8 Being wise to avoid all curiosity of vain speculations and contentious question'st, lest while we are entangled with these, we are carried through pride of conquest to contentions and strife, and so neglect what concerns us necessarily. 2. Tim. 2.23. 1. Tim. 4.5.6. 9 Seeing the love of the world is a main hindrance to our spiritual growth, either because if we want what we desire, we are pestered with distracting cares for the obtaining thereof: or if we have it, we are much more subject to be ensnared with too much dotting and confidence therein: therefore labour we for contentedness in our estates, and cast we our care upon God who careth for us, wean we our hearts from the love of the world, by discerning the frailty and uncertainty, the deceitfulness of all earthly things: by setting our affections on things above, and submitting to afflictions hereunto, that so casting away whatsoever presseth us down, we may run with joy the race that is set before us. Hebrews 12.1. 10 And seeing beside our failings in what we should do, or have done, we are also subject daily to many evils, which we should not do, whereof some may be open, besides many secret: therefore make we daily our peace with God by repentance, that so we may still walk in the light of his countenance, and thereby be encouraged, and strengthened to grow to perfection. 11 Especially seeing the saints are most overtaken, concerning the judgement and use of their Christian liberty, and so ensnared with many abuses, either by committing what is unlawful under pretence of that liberty; or exceeding in the use of what is lawful, and so hindering themselves in better things, and thereby grieve the spirit and grow to disuse thereof, or carelessness therein: therefore labour we especially, First, to judge wisely of our Christian liberty how fare it extends, and wherein it is conversant. And so, to moderate the use 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 means of our increase therein, by renewing our estate daily in Christ. Therefore, that we may grow in Grace, we must labour to grow in Faith. And that by daily increase of knowledge, in the Mystery of Christ, attained by constant hearing of the Word, and conscionable receiving of the Sacrament, by looking back into former experience of God's mercies; and so gathering from the Truth of God evidences of proceeding. Especially by looking forward within the veil into those precious Promises, that are there laid up for us, Hebrews 6.19. 2. Cor. 7.1. That so we may in that hope daily purge ourselves more and more, 2. Pet. 3.22. 1. john 3.3. and so profit and hasten to holiness in the fear of God, looking for the appearance of Christ. 13 And seeing we shall be sure to be encountered with many enemies, that either by inward or outward tentations, either on the right hand or on the left, will labour to hinder our Spiritual growth; therefore put we on daily the whole Armour of God, Ephes. 6.11, 12, etc. That so we may resist in the evil day: of which also at large in the Daily Sacrifice, together with the parts and use thereof. 14 Seeing it is Patience that brings forth the perfect work, 1. jam. 3. therefore, that we may grow in Grace, we have need of Patience both to encounter and bear such oppositions as hinder our growth, and also to sustain us by experience of former goodness in the sense of our wants, to cast us upon the sufficiency of our God, who will supply all our necessities, to uphold us in the present want of what recompense we expect and yet seem to be disappointed of, that so, when we have done the will of God, we may receive the reward in due season. Hebrews 10.36. Galathians 6. If through impatiency we faint not. 15 Above all, pray we continually. 1. Thes. 5.17. with all prayer and supplication of the spirit, and watching thereunto with all perseverance. 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 whatsoever may further our reckoning unto the day of Christ. 16. Seeing the Lord hath set apart unto us the Sabaoth, as wherein, we are more plentifully furnished with means of growth, and so have opportunity to try and increase our spiritual strength, therefore make we conscience, especially to sanctify this day glorious to the Lord, that so we may be furnished with means daily to thrive in grace, and by our care on this day, may be the better enabled to serve him sincerely and constantly in all other occasions. 17 And though the Lord hath specially separated this day for his more public and entire worship: yet he hath redeemed us that we might serve him in holiness and righteousness all the days of our life. Luk. 2.49 Therefore that we may grow in grace make we conscience of constant holiness daily, by daily examining our hearts, renewing our repentance, increasing our knowledge, our faith, by meditation in the word, prayer, relying on God's blessings in our civil callings, and watching therein against covetousness, discontent, worldly wisdom, earthly mindedness, deceit and such like: lest our neglecting or slubbering of daily duties grieve the spirit; procure a remissness, and formality therein; and so in stead of having more, that which we have may be taken from us, at least for the present use and comfort thereof. 18 Seeing security is a main hindrance to our Spiritual growth, and it is the mercy of our God to exercise us daily with some afflictions in diverse kinds, to prevent the same therefore, that we may daily grow in grace, let us prepare our souls daily to afflictions; submitting to whatsoever our gracious Father shall lay upon us, making them glasses to see our daily failing, and purgations to empty us of them; using them as spurs to provoke us daily to perfection, by weaning from the love of the world, and giving daily experience of the power of Christ in us. 19 Whereas it much furthers our growth in grace to have a good conscience in whatsoever we do: therefore labour we to maintain tenderness of conscience in all things; as well to convince us of secret evils, and so to prevent gross offences, as also to humble us in welldoing, and cast us upon Christ, as to prepare us more conscionably to all holy duties, to carry us more uprightly and constantly through out the same, and still to provoke us out of the sense of our daily failings, to renew our strength in Christ, & so in him to grow up to perfection. 20 To this end also have we always the fear of God before our eyes, to prevent hypocrisy and security, and 2 Cor. 7.1. 21 Nourish we daily an holy fear and jealousy over ourselves; yea, Pro. 28.13. when we do our best and feel greatest comforts, least Spiritual pride beget security and confidence in the flesh, and so produce lukewarmness, and falling into gross evils, Revelations 3.17. 22 Above all, take we heed of contenting ourselves with any measure of holiness already attained; but that we may grow in grace, grow we in humility and daily denial of ourselves, forgetting what is behind, that we may hasten to that which is before, even for the price of our high calling in Christ jesus. Phil. 3.13. 23. And seeing our lives are uncertain, and our master may come in an hour we know not of, therefore that we may grow in grace, prepare we daily for our death and so for judgement, adding daily to our Christian stature, and abounding in the work of the Lord, that so we may be found in peace at our masters coming. 1. Cor. 15.58. 24 Resign ourselves daily into the hands of our gracious father, committing ourselves in well doing continually unto his faithful keeping, that so he may quiet our hearts in what we have received, by enabling us to a conscionable use thereof, and so furnish us with whatsoever may yet further our perfection unto the day of Christ. 25 Seeing our want of spiritual wisdom is a main hindrance to our growth in grace, as, casting us ofttimes into many unnecessary troubles and so to much distraction and horror thereby; and casting us upon many doubtful and intricate occasions, both of matters of knowledge, concerning things vain and curious, as also upon many a rash and undiscreet practice, to wound the conscience and hinder our peace, and so our proceeding in grace: therefore labour we to attain the Spiritual wisdom. First, by cleaving fast to the Word: And secondly, experience of God's former dealings: Thirdly, by comparing Spiritual things with Spiritual things: Fourthly, and looking as well to the end, as the beginning thereof; that so we may still make choice of the most familiar and excellent, decline doubtful and unnecessary occasions, submit our spirits to the spirits of the wisest, and so maintain love, which is the bond of perfection, Col. 3.15. 26 Lastly, seeing though fullness of joy be expected in another life, & yet here also the Saints may enjoy 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 maintain this Spiritual joy. First, by entertaining the motions of the Spirit: And secondly, the occasions of welldoing: Thirdly, by walking constantly with our God: And fourthly, comforting others: Fiftly, by daily repentance for sin: And sixthly, renouncing our best righteousness: Seventhly, daily clearing the evidences of our election; That so, we may daily grow in grace, and follow after perfection. And thus of the causes and helps to grow in grace. It remaineth yet to consider the manner of our growth in grace. CHAP. 4. Of the manner of our Spiritual growth, with diverse comfortable observations therein, and uses thereof. HItherto of the Necessity, Nature, and Causes of this Spiritual growth. It now followeth that we discover the Manner thereof, as being a part of the revealing of this great mystery, and very necessary for the trial of the truth thereof; and also to resist such tentations as do oppose the same, or hinder the increase thereof. To this end it shall be necessary to enter into the Sanctuary of the Lord, and thereinto observe such Mysteries, wherein this wonderful Mystery is wisely enfolded to stumble carnal wisdom; and yet graciously unfolded, to satisfy the humble spirit. The first Mystery wherein this sacred Truth is enfolded, is the New Creature, 2. Cor. 5.17. The Spirit vouchsafing to resemble our Spiritual renewing in the second Adam, by our Natural beginning in the Old. 1. Both because there is very great and near similitude between them; and also, 2. That this of Nature being familiar to each capacity, the other of grace may be better discerned thereby; and yet 3. Might stumble here in carnal wisdom, either in stretching the similitude to square every way to the establishing of Nature's ability and help to grace; or to confound carnal wisdom in the discerning thereof, if it look with no other spectacles than those of Nature. Labour we then in the fear of God, to search the secrets of this Mystery by the power of the Spirit, that so we may hereby discern the Manner of this Spiritual growth. To this end consider we first, that as the New birth in regard of the better part, is immediately 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 righteousness and holiness, Col. 3.10. without any help of Nature; nay, contrary thereto. Whence it followeth: 1. That seeing as is the beginning, so is also the leading forward of the work, merely by the free power and goodness of God. As Nature was a mere Patient in the beginning of the work, so though now being renewed by grace, it becomes in part an Agent; yet this is not, of itself, but merely by the power of Grace, enabling it to every action and degree of increase, both for the matter and manner thereof. 2. So that hereby we may discern the Manner of our growth, If we find the Spirit daily quickening, and furthering the work; both stirring up the good motion as the ground thereof, and enabling to put the motion into practice, & giving comfort in the practice, by the acceptance thereof in Christ, above the worth thereof. And hence arise these comfortable rules to meet with diverse tentations incident to the New birth, both for our trial and comfort therein. That whereas we find ourselves though truly converted; yet sometimes to be unapt to holy duties, find little comfort in them; less power to resist corruption, and so may think the work to be not only interrupted, but quite undone. 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 despair in regard of ourselves, 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 means, though in themselves most unlikely, yet effectual by the power of God: hereto, therefore for our recovery, and proceeding, we must wait upon God in the means, for the renewing of his work in due season. Secondly, hence it followeth, That as in Nature, though there be a quickening of every 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 work of Grace, the faculties are created in every part at the first; in the Understanding, Conscience, Will, Affections, etc. yet do not these faculties execute their several operations at the first, by reason that the organs of those faculties are either yet not created, or not fitted for use. Whence follow these conclusions, for the trial of the Manner of growth and comfort therein. 1. For trial, that seeing the faculty must lead to and enlive the action: and of all faculties, though the Will be predominate, yet the Understanding must begin to discern what is to be done or undone: and Knowledge must inform, and bind the conscience to the doing thereof; and so the Will consequently is attempted, and subdued to the performance or leaving thereof. Therefore if we find this order in our growth, we may undoubtedly conclude a truth of the work: whereas in the Natural man, and hypocrite, this order is perverted and depraved 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 wills, upon outward respects; and so on the contrary. 2. For comfort, that if we find this order, that knowledge leads conscience, and conscience attempts the will, and this by Grace is subdued thereto, though by reason of tentation, or defect of other means or ability the work be not done, yet this is a good evidence of growing in grace. If the will be still more constant thereto, and desirous thereof, in the disappointment of the good act, and more averse to the evil committed, hating what we do evil, and loving more the good undone; using and renewing the means for the accomplishment of the one, and declining the means for the renewing of evil. A second condition of the Natural creature is, that it groweth up even from the first in every part; as being quickened by the soul, which is the whole in the whole, and whole in every part, enlivening and so increasing the same. And so it is in the New creature: Every part and faculty is lively quickened by Grace at first, though it execute not presently, the operations thereof: In regard of the defect of the instrument, and so every part grows up together according to the measure thereof: As we grow in knowledge, so in conscience of obedience, so in humility, for it imperfection, so in patience, etc. Whence arise these comfortable rules both for the trial and comfort of the manner of our Growth. 1 For trial, that if we find a general affecting of every part, as well an hatred of sin in the will, as a conviction of conscience for the same; as well a love unto goodness as an hatred of sin; as well a purpose of heart to leave it, and do the contrary, as a sight of it in the understanding: and then we may be sure of the truth of the work, seeing that the Hypocrite may by the power of Conscience, naturally, especially being Enlightened by the spirit, discern sin, and so be conumced of it; but yet his heart being not renewed by grace, neither can he hate it unfeignedly, or is willing to part with it upon the best terms; neither is able in any measure to forsake the same upon the true ground, in obedience and love unto God; but only upon by-respects, out of love to himself, he may so leave some sin, as to enchange it for a more sweet and profitable; or else he must leave it, because ability and opportunity serve not thereto; or else he leaves with condition to resume it again upon a better opportunity and advantage: And so as he willeth no good at all, so if he do any, it is not from the power of grace, but from outward respects: neither doth he continue therein, otherwise then may serve his carnal ends, making hereby amends for some grievous sins, or seeking to further and cloak them more dangerously hereby. 3. As in the New birth, though there be a faculty of every quality & power, yet there is not a present execution and use thereof: As there is in the first borne a faculty of speaking, going, reason, etc. yet no present use thereof: so is it in the New creature. Though by the spirit, all graces are begun in us, in regard of the faculty of them; yet for the use of them, we must expect in those seasons, when they may best serve for God's glory, and our building forward in Christ. Reason's 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 diverse seasons, as Patience in the time of affliction, which the New birth is spared of for a time, etc. though some are useful in all occasions. 3. All graces as they proceed ordinarily from the outward means, which are in time offered; so they are wrought in us by the means for the use of them diversely; as we increase in knowledge so thereby we attain to many graces, in their several place and use. 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 us, though for the present we have no use of them. 2 That God requires no further the use of any grace in the regenerate, than we have knowledge thereof. 3 That as our knowledge is like the light shining more and more unto the perfect day, so though our practice according to that knowledge in some graces as yet be none, because we know not the use of them, or have no occasion thereto; yea though our practice be weak, in any that we know, because our knowledge is weak, yet this doth not deny the truth thereof, but rather evidence the same, because God's power must be seen in our weakness; but rather is a means to interest us 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 us, yet we attain the perfection of them not at once, but all our life long: so is it in the New creature, We are not at the first, perfect in every grace, but are growing by degrees to perfection, even to our dissolution. 3. Whence these comfortable conclusions follow: first, That imperfection in grace doth not argue a nullity 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 work, because he worketh perfectly, as may best serve for his glory, and the main good of the Creature, though not at once: for than we should not have that daily experience of God's mercy; but in due season, that he may have the glory. 3. That imperfection of grace furthereth the perfection thereof: because it daily works a denial of ourselves, and a casting of us upon the Mercy of God in Christ jesus. A fourth circumstance in the New birth is, that even when the senses are bound and some inferior faculties suspended▪ yet it grows 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 inferior, and accessary graces be suspended in their particular use, happily all our life long, as joy in believing, and such like; yet still there is a thriving of the New man continually, because the spirit is constantly operative. Whence it followeth for our comfort, that we must not judge of the manner of our growth by feeling, but by saith; we may and do still grow, though we do not discern it. 2. Yea, though we haply discerns the contrary, in that some inferior powers being suspended, we slip backward in particular, and slack of former measure, yet still we grow in the general. Fiftly, it is observable in the Natural birth, that there is not only a growth thereof in sleep, even when the senses are suspended, but also that in sicknesses very dangerous, and tedious, it notwithstanding groweth and thriveth more, than otherwise ordinarily, in a state of health; by reason that such sicknesses resolve such desperate obstructions, as bound and hindered nature from thriving & also dissolve 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 thrives even insensibly, and in times of intermission and suspending of some operations of the spirit, whose suspension proves the means of enlarging and supply of such other, as more immediately, and effectually further the main growth: But also in a wonderful manner, even proves and grows by contraries, even by such evils and failings of the soul, which may seem to threaten utter dissolution; so that the more it hath been cast behind, the faster it hies to it journey's end, making inward advantage of it outward failings, and purging out secret sins, by falling in- grosser evils. Which as it may instruct us wisely to judge of our spiritual growth, not to challenge the truth thereof, though it be not sensible at all times: much less to esteem that a decay therein, which proves the means of further increase: so it comforts exceedingly in our greatest slips, that they shall turn about graciously to our greatest advantage. Lastly (to conclude this first resemblance) may we not observe in the natural birth, that in the coldest season the inward heat is more powerful: in the least burden of flesh, the spirits are more active 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 than the blood and spirits retire to the most noble and principal part the heart, not only to preserve themselves, but there with all to fortify it, that it may withstand and overcome the extremity, and so again are enlarged to the better quickening of the body. And surely so it falls out in our spiritual birth. That not only outward afflictions prove means of our spiritual courage; but usually in the less supply of Nature, there appears a greater measure of grace. Yea, when by reason of Divine desertion, at least in part, the spirit seems to fail us outwardly, yet then doth it more inwardly sustain us in the most necessary and main work, sending us to the trial and search of our hearts, and so confirming us in the evidence thereof. Yea, hereby increasing the zeal thereof against all sin: by experience of particular failings, and making us more wise and eager to prevent or expel the same. Whereby we are taught to judge wisely of ourselves and others in such accidents, that seem so contrary to flesh: and to live by Faith in the issues thereof: Comforting ourselves, that as this more advanceth the free mercy, power, and wisdom of our God: so it shall also much further and encourage our spiritual growth. Thus of the first Mystery, whereunto our Spiritual birth is resembled: whereby we may discern the manner of our growth therein. And this also may be further confirmed, by that other Mystery resembling the same: namely, in that it is likened unto seed, 1. john 3.8. As in respect of the means whereby it is wrought: 1 james. namely, the immortal seed of the Word: 1 Pet. 1. so in respect of the work itself. 1. john 3.8. Which is therefore resembled by seed, john 12. cast into the ground. 1. Because, as the seed comes not to ripeness at the first, but in due season, though it have in it the faculty and power of fruit, as being perfect itself: Vers. 10.12. so is it with the grace of God; which though it be perfect seed, yet being cast into the fallow and ploughed ground of our hearts in regard of the unaptness of the ground and season, it yields not fruit presently, but in due season, according to the providence and blessing of God, fittest for his glory and the good of the ground. 2. As the seed is not discerned in growing at the first, and yet it grows; so neither can the work of grace be discerned in the beginning, no not in the infancy thereof and weaker proceed of the same. 3. As the seed in it growing up, is rotten first in the ground, john 12. and dead, yea appearing past hope: so is it with the work of grace; so fare 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 increase; yea the new Man must be abased in the sense of it own attained measure, that still it may grow up in Christ, to attain perfection. And that by reason of the mixture of the Old man with the New, challenging the imperfection and stain of any goodness attained, and the prevailing of the flesh sometimes, in some degrees, over the Spirit, drawing us contrary to our main purposes, to many evils: and yet furthering hereby our growth, in nourishing more necessary graces of humility, and denial of ourselves, of Faith in Christ, contrary to sense; of spiritual poverty, and hungering after Christ, of holy thirsting after the comforts of the life to come. And this affordeth also diverse gracious 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 seed dies and rots before it come up and yield fruit: so it is with us, even after the seed of Grace is sown in us: for this doth tend to the more glorious trial of our faith and patience, and to the greater advancement of the power of God, in sustaining us in these kinds of desertions; of his wisdom and mercy, in turning them about to the best unto us. 2. Though we discern not the work of grace at the first, no not for some time, yet is the seed sown, and will come up at length, and he that believeth maketh not haste, Isay 8. Thirdly and lastly, seeing the seed comes up by contraries, by dying, etc. therefore, as we must not be discouraged in those particular blasts, and oppositions, those desertions and contradictions which do occur herein: so neither for the general, must we live by sense in any measure, when we are at the height, as we think to rest herein; but still we must live by Faith, denying ourselves, and relying only upon Christ in the means, that so by him we may be lead along to perfection. Thirdly, A third Mystery shadowing out the New birth, is that it is resembled unto Light, Prou. 4.18, 19 Heb. 10.34. 1. Which as it receiveth it power from the Body of the Son, and this from the ordinance of God: so our conversion is a spark of the light of Christ the Son of righteousness, and this from the good pleasure and Fountain of God's eternal love. And therefore: Howsoever it may seem to be as the light, subject to many Ecclypses, and vicissitudes, yet in God's purpose and practise of his grace, it is constant and eternal. 2. As the light shineth more and more unto the perfect day; so is it in our Conversion. At the first, our light is dim and weak, but still in growing. The longer we live in the School of Christ; the more we shine in holiness, the nearer we attain to the life of glory, And therefore, as There is a continual work of proceeding, though not always discernible; as the Sun shines always, though not apparent in our Horizon. Nay, though the light be not discernible always in that measure, yet as the withdrawing of the light and heat of the Sun is very necessary and useful, lest it extreme heat always continuing, should burn the earth: so the absence of this sense and feeling of the work, proves very profitable to humble and try our faith, to make it express itself in other more necessary fruits of Patience, Repentance, Compassion, etc. Yea, as the Sun when it sets in one Circumference, yet it shines in another, so that when it is night with us, it is day with others, and yet we and they make but one Universe: so is it in the work of the Spirit: Though it be withdrawn from one part, yet it shines in another; it failing in some graces, is the means to express it in others that are more necessary: 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 elsewhere; 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 overcast & trouble the same, of such open sins: as to grieve the spirit, and so suspend it working in somethings, and degrees for the present; or that we grow careless and formal in holy duties, and so for the present want the comfort of them: yet as the light shineth more and more, until the perfect day, so is it with the New birth. 4. The work of the Spirit is compared unto Wind, john 3.8. Now as the wind bloweth where it listeth: and though we hear the sound thereof, yet we cannot discern whence it cometh, and whither it goeth: so is it in the work of the Spirit. It is always free in working; and therefore neither can any goodness in us, move the same to work otherwise then it pleaseth; neither can the evil that is in us, hinder the same from working otherwise, then that still may stand with the liberty and purpose thereof, for our main good; howsoever in some subordinate graces, it may seem to fail and cease it working. And hence arise many comfortable conclusions, both to discern the manner of our growth, and also to comfort us therein. As first, in that no goodness in us can move it to work further than it pleaseth, because it motion is the cause of our goodness, and disposeth the same as it pleaseth, for it own sake. Therefore, though the best we do, be in great weakness; yet may not this challenge the work of the Spirit, who showeth his power in our weakness, and by our corruptions, raiseth daily matter to abase the flesh, and reserve the Glory entirely unto God; and thereby also provoketh us daily to renew our strength in Christ, that in him we may grow up to perfection; that so the work of God's free grace may be daily led forward by the power of Christ which dwelleth in us, Col. 1.19. 2. Seeing the Spirit worketh freely; therefore howsoever, when we have done our best, we yet find not our labours answered with that success and comfort for the present, as we do desire and expect; yet may not this challenge the work of the Spirit; as if it were not effectual in enabling us to welldoing, and crowning the same. Though we pray with conscience, and are not heard, in what we prayed for: Though we hear, and little profit by it, because our hearts are not melted, our affections inflamed with love, and zeal at all times; we rather find contrarily, corruption increased, hardness of heart discerned, etc. Though we desire to repent, and labour to abase our hearts before our God, yet we cannot do it with tears, we cannot forsake such evils as we are grieved for, and hate unfeignedly: All these notwithstanding, I say, we may not therefore conclude, that the Spirit hath not assisted us, or approves not of our labours: Because still the Spirit is a free worker. Both free, to afford us what measure of grace it pleaseth, in doing these things; which though it be fare from perfection, yet it is such, as for the present is fittest; both that God may still have the Glory, and we may be cast upon his power, for the enabling of us in our weakness, and also cast merely upon his freegrace for the acceptance, and crowning thereof: And therefore, if now we ask, and are not answered in our particular desires for the present; yet if we are supplied with what may be better for us, namely, with Patience to wait on our God; with Faith to rest on God, though we feel no present answer for our comfort, with more zeal to continue in Prayer; with more watchfulness and earnestness therein. Is not this the free work of the Spirit, which granteth us what best pleaseth the same, as to gain glory unto God in letting us hereby see our failings, and enabling us to bring forth more fruit, so thereby to lead us a long by the Power of God fare beyond our ability, to perfection? If now the Lord dealeth more abundantly with us, than we could think or desire; Is not the wisdom and free mercy of our God admirable herein? Are not his ways though past finding out, yet free and faithful to perfect his work in us? Thus though we hear, and find not comfort and joy therein, but rather are more abased in the sense of our Corruption: herein also appeareth the liberty of the Spirit, who is not tied to recompense us at all, if we consider our deserts, much less to answer us in one particular, as if it had no other way to work. But if in stead of yielding us joy and comfort in hearing, it afford us that which may best further our reckoning unto the day of Christ, by discovering daily corruption yet more and more, and preventing those Spiritual evils of Pride, Vainglory, Security, etc. which may be occasioned by what we desire, which might rob God of his Glory, and ourselves of the comfort of present welldoing, and so of power to increase. As these are the works of the Spirit to discover corruption, to prevent these evils; so are they fit for us in this state of our Imperfection, to increase humility. May we not reap comfort in this, that we can still renounce our selves, and be abased in our own eyes? And doth not the Lord now in a wonderful manner, not only answer our general end, which is to go forward to perfection, but therein also supplies us even 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 justify the free working of the spirit, and so thereby confirm unto us the faithfulness of our God, who will perfect the work which he hath begun in us, that he may have the glory of all his mercies? And so though we cannot mourn for our sins with such plenty of tears, yet if by the work of the Spirit, this is discerned of us, and we are more humbled for the same, though not expressed outwardly, yet inwardly with groaning and bleedings of the heart; doth not this evidence the free work of the Spirit, in suppressing our Repentance in that manner as● best pleaseth himself, and yet in such a manner, as happily, though it cross our particular desire of expressing our sorrow by tears, which may savour of the flesh, and tend to the satisfaction thereof, as being subject to vainglory, hypocrisy, etc. yet it furthers our main desire to approve the sincerity of our hearts unto God; to be vile still in our own eyes, that God only may have the glory to interest thereby in the Power of God, that thereby we may be lead along to perfection? And therefore though we cannot forsake what particular sins we are grieved for, and hearty detest, yet doth not this challenge the work of the Spirit, as if it were ineffectual altogether; but rather evidenceth the liberty of the Spirit, who worketh in us according to his good pleasure; though not what we desire in particular, yet what we ought to desire principally: namely the casting away of such main evils as hang fast upon us, and most hinder our growth in grace; and the furnishing us with the most necessary graces which may further our perfection. And therefore howsoever, though we hearty desire and endeavour to be rid of some infirmities which do daily encumber us, and seem to abase us daily in our own eyes, and yet cannot attain the same; yet is the work 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 withal, using in it singular wisdom the Remaindure of such corruptions as sovereign Antidotes to purge out and prevent the increase of more dangerous evils of Spiritual Pride, Vainglory, Security, 2 Cor. 12.8, 9 and such like: and so by the purging out of these roots of bitterness, graciously weakens the power of such infirmities, as we carry about us, and provokes us to a greater watchfulness over them, and to a more earnest desire to put off this body of sin, that we may be wholly rid of them, Rom. 7.24. that so God may be all in all. And withal Recompensing graciously the remainder of corruption in us, with such necessary graces of sincerity, humility, patience, and the like, that so hereby, we may be better enabled to subdue them, and so grow up to perfect holiness in the fear of God, that God may have the only glory of all his goodness. Thus doth our wise God bring light out of darkness, raising out of the remaindure of Corruption more sight and hatred thereof, more det●rall of ourselves, more repose in God, more affiance and resting in Christ, more patience to bear afflictions, more charity and compassion to ●akers, more alienation from the World, more humility and abasing in our own eyes, more hungering after perfection, and more hastening thereto. Thus doth the spirit lead forward the manner of our growth to justify the freedom, and so the wisdom and faithfulness thereof. And this shall further appear unto us by the second property of the Wind, that though we hear the sound thereof, yet we know not whence it comes, nor whither it goeth, which, as it evidenceth still the free work of the Spirit; so it also discovereth graciously the manner of our growth thereby. As first, In that we may hear the sound thereof, though we cannot discern the substance of the same; so is it with the Spirit, we may take notice of it working, both by it enabling of us in well-doing, and also by the effect thereof, quieting our hearts therein, by the testimony of our conscience, and scaling up the approbation thereof, by the fruit thereof; assurance of our salvation and joy in the spirit from the same: yet lest we should imagine the Spirit tied only to this effect, or that we deserve the same out of the worth of our well-doing; and so encroach upon the worthiness of our head: therefore, we shall but hear, not see fully, for that remains for another life: some notice we shall have of the truth of it working, though we cannot fully discern the Mystery thereof: And we shall but hear the sound thereof: some such feeling thereof we shall have, as may assure us that the grace of God is not in vain; though we may want of such evidences, which may evince 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 discern the truth thereof, so we may also discern the imperfection of the same: that so we may daily hasten to perfection by daily denying of ourselves, and labouring to be found in Christ, not having our own righteousness. And therefore Howsoever we have not the perfect sight and feeling of our growing in Grace, neither enjoy sensible comfort in the same at all times alike: yet is this so fare from challenging the truth of God's grace in us, as that rather it doth evidence undoubtedly the power thereof: seeing in regard of the combat between the flesh and the Spirit, there must necessarily fall out such differences of the working of the Spirit, and also of our apprehension thereof. Whereas if it were always in one key and temper, it is a plain argument, that there is no such combat, and so no true conversion. Only here let it suffice us, that our God knows what is best for us, and will work as it pleaseth him, that his grace may still be free. And if ever we had any true feeling of the work, It is an evidence that we shall have it again, or else, that which shall be better for us, knowing that here we live by Faith and not by sight, 2. Cor. 5.7. and that the power of God must be perfected in our weakness, 2. Cor. 12.8. Remembering now what is added, in the third place, as a lively evidence of the working of the Spirit, that we know not whence it came, nor whether it goes: Therein giving us to understand, 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 seek if we will walk by sense, of any work that is past, as if that all our former measure were but in hypocrisy, and we may be to seek of what shall follow after, if we tie God to any particular way, subject to our apprehension, and do not see a fare off by faith, resting upon the promises of our God, above our worthiness, yea above our capacity thereof, because we must still grow in knowledge, and so grow in grace; yea, though we do live by faith, both in discerning, whereunto we are come, and whither we may go in general; yet seeing we know but in part, 1. Cor. 13.9. and so at the best so fare can believe, as that still we must desire the Lord to help our unbelief: Math. 8. therefore neither can we discern all the particular ways of God, whereby he hath led us hitherto; neither shall we be able to follow God in all his ways: whereby he wonderfully bringeth light out of darkness; and by his secret power sustains & enables us in our growth, above all that we can think or desire, that he may have the only glory of all his mercies, Ephes. 3.20.21. Thus doth this Metaphor of the wind evidence the manner of our growing in grace: that even above our apprehension, yea contrary to sense and ordinary courses, as the ship many times sails by side and contrary winds, toward the Port, and is fain sometimes to forgo her Burden, yea her Anchor to, that so she may escape the storm and ride safely to the haven; so are we led along in this work of Grace. To this end, consider we further, that our New birth and growth in grace is compared to a combat, expressing therein, as the manner of it growth, which is by a continual bickering and contention, between the Spirit and the Flesh; so thereby also giving us some direction how to discern the manner thereof, even by a continual fight and wrestling within us; whence arise these conclusions. That as the spirit prevails two ways; either by strengthening us to overcome the present; tentation, or else by leaving us to the particular tentation for the present; thereby either to arm us better against the same hereafter, that so we may after a foil attain a more glorious victory, or though it leave us to be foiled by the particular tentation, yet it doth by that foil prevent and overcome that which might be more dangerous. Therefore, 1. that we then grow in grace, when we make advantage of our foils to prevent after falling, or are recompensed in our foils with more humility, and Repentance to be prepared to further trials. 2. That whatsoever duty we perform, if there be not both a struggling before hand by the flesh to hinder the act thereof, and a combat after by the spirit, to purge the same of hypocrisy, formality, etc. we have 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 success of the combat, then by the present wrestling: Because for the present through violence of tentation, and heat of affections striving there against, our Faith being now exercised, is so intentive in the encounter, that it hath enough to do, to keep it own therein, and therefore no marvel if as it need not, so it cannot discern for the present, sensible growth therein. 4. Seeing our greatest valour in this life, is rather to discern more deeply our corruption, and to be humbled for the same: therefore we shall best discern the manner of our growth, rather by a more lively sense and hatred of the body's corruption, which we cannot be rid of in this life, then by any perfect conquest over any particular evil which we desire to be rid of. To conclude this point, If we shall but consider why the work of Grace is called a Mystery, Matth. 13. Ephes. 3.7, 8 1 Tim. 3.16. not only because it was hidden to the former Ages in regard of the Revelation of the foundation thereof jesus Christ, Rom. 16.27. not then exhibited in the flesh; and in respect of the manner of the Revelation to our forefathers, even by types and shadows, that so they might more earnestly desire the substance itself, and might by them be led thereunto: But especially, In that even now to us that enjoy the substance, It is also a mysteries, 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 even to whom it is revealed, yet unto them also it is still a mystery, as not being able to discern the height and breadth, Ephes. 3.17, 18. and depth and length thereof: howsoever they may apprehend so much as for the present shall suffice. These things, I say, if we well consider, we may hereby discern and judge of the manner of our growth, that still it is in a mystery. As not to be discerned by the work, but by the effect thereof; and yet no otherwise by the effect, but that still it leaves occasion of further doubting, and so of further search. Our wise God reserving hereby unto himself the only glory of leading forward the Work, by still abasing us of all confidence therein, and so sending us daily to the fountain of this Mystery, God manifested in the flesh, that so in him we may grow up to perfection. The sum is, This Mystery can better be discerned by the Spirit, that searcheth all things, and so revealeth it unto our spirits, as that somethings are reserved to it unsearchable wisdom, that cannot be expressed or fathomed by any understanding of mortal man. And therefore if I speak this wisdom of God in a mystery, 1. Cor. 2.7. As I acknowledge I can do it no otherwise, so I do confess myself herein but a grower in Grace, that have not yet attained in understanding, what I am short of in practice; and so therein do interest myself in the power of Christ, in whom we must daily grow up together unto perfection. Only this is my comfort, that as in revealing what I know, I do therein interest myself in the promise, that to him that hath shall be given: as I must needs confess to the glory of my God, that much light hath herein been 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 Blow with my Hayser, and make use of this spark, their light shall be hereby much increased, and experience more confirmed, to discern the manner of their spiritual growth, and so to attain to a greater measure thereof. Somewhat I confess myself to feel herein, which I cannot express: and what I express, if it be still in a mystery: Remember we that great is the mystery of Godliness. And labour we in prayer to our gracious God, that he may daily more and more reveal his secrets to them that fear him, and that out of our more mature and comfortable experience thereof in ourselves, we may be better able to communicate the same unto others; or at the least may comfort ourselves, that we have that new Name, which no man knows but he which hath it: blessing our gracious Father, that hath revealed that unto us, which he hath hidden from the wise and mighty of the world, Matthew 11.24. And labouring daily to increase in knowledge and conscience of obedience so fare as we know, that we may discern yet further into the Mystery of Christ, and so thereby of our growing in grace. Who so is wise, let him understand these things, and to whom the arm of the Lord shall reveal them: for the ways of God are plain and equal, and the Justice shall walk therein; but the wicked shall stumble at, and fall in the same. And thus of the manner of our Spiritual growth. And hereof we may make these General and Particular uses. 1. General: 1. Uses General. That seeing all these Mysteries discovering the manner of our spiritual growth, do plainly evidence, that it cannot be discerned by sense, no not by any present degree or manner thereof, so that we may rest precisely in any particular therein. Doth not this teach us to live by faith in the discerning and judging of these Mysteries, or ourselves by them? And is not the mercy of God wonderful herein, that, amidst so many uncertainties in leading forward the work, if sense may be the judge, we have now a sure rule to guide ourselves throughly, both in the use of the means, whereby this growth is led forward; as also in our trial of prefiting by them: howsoever if we judge by sense, we may be challenged as non proficients, not only not to have gone forward, but even to decay in grace? And may we not here behold the singular virtue and power of Christ, in thus leading forward his work, even beyond, and contrary to means; that so we may give him the glory of his free mercy in crowning his own work so wonderfully in us? Is not hereby just matter daily offered unto us, to the abasing of ourselves in our best knowledge of God's favour, or our own standing therein; seeing we do but at the best, hear but the sound thereof and are many times so to seek, that we know not whence it cometh, nor whither it goeth? Is not the mercy of God admirable herein, still to prevent us of resting in any measure we have attained? still to provoke us to deny our best righteousness, that we may be found in Christ; still to hunger after the fullness in heaven, and all this even by faith in the Son of God. Whereby as we discern the insufficiency of our best righteousness, as apprehending by faith the perfection of Christ's obedience, and so still renounce ourselves and lay further hold upon the merit of Christ: So it is faith alone that provokes a Spiritual appetite to hunger after the eternal 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 veil, whereinto Christ the forerunner is entered for us, that so we also may be drawn up to him, and be for ever with him. Behold the life of a Christian, Gal. 2.20. even to live by faith in the Son of God; behold the Progress in this spiritual life, we walk by faith, 2. Cor. 5.7. and not by sense; observe the perfection and approaching unto glory, we still sight the good fight of faith, 1. Tim. 6.12. and lay hold of eternal life: so sure is the estate of a Christian, as not living in and of himself, but in and through the Son of God, by faith: so comfortable is our Christian life by faith, as having such daily experience hereby of the wonderful wisdom, and power, and goodness of God, and so thereby having gracious fellowship and marvelous familiarity with our glorious God; so sweet is our experience hereby, Rom. 8.29. in finding all things to work together for the best, even because through Faith we can measure them by the issues thereof: so comely and convenient is this life of faith, in that hereby we preserve entirely the Prerogative unto God, that he may have the only glory of the work; and yet by faith are graciously quickened and enabled to follow hard after the mark, Phil. 3.13. and lay hold of eternal life. As having by faith received already the earnest of our Inheritance, and so provoked by faith to pursue the same with more eagerness, yea enabled by faith to the daily purifying of the conscience from evil works, that so we may draw near by faith with boldness unto the Throne of Grace, and thereby by claim the performance of God's Promise, that he that hath begun the work, Phil. 3.6. would perfect the same; yea, by faith we daily proceed from faith to faith, from one degree thereof to another, till at length we attain the end of our faith, 1. Pet. 1.5. which is the salvation of our souls. Thus is the life of a Christian the life of Faith, even from the beginning to the very end thereof. And this should teach us: First, To labour more and more the knowledge of this great Mystery of Christ, that so our faith hereby may be confirmed and increased. And so according to our enlarged Knowledge of this great Mystery, to inflame our hearts with more holy admiration at this wonderful secret, that thereby our hearts may be more ravished with the love of Christ; and our love may be expressed in more glorious rejoicings and thanksgiving for this unspeakable gift. 2. This may lessen us to endeavour more and more an holy conformity unto Christ, in all Active and Passive obedience; as both evidencing hereby the power of faith, and so enabling hereby still to grow from faith to faith, to more assurance of faith, by the evidence of this glorious image: To more victory of faith, in overcoming all oppositions; to more clearness of faith, in seeing a fare off into the things to come, and so hastening by Faith for the enjoying of them. And thus of Instruction. A second use is of Reproof. For, 1. Doth not this challenge their presumption, this take upon them to judge not only of their own, but of the growth and proceeding of others, by such carnal rules, as sense affordeth; as by outward profession, flashes of zeal, vain boasting of themselves? 2. Doth it not convince their arrogancy, that boast of perfection in this life, seeing our best measure here, is but thriving in grace, and herein also we are not only subject to many flaws and interruptions; but at the best, can apprehend no further thereof, then that still we are to seek, and so happy, that we may still seek, that so we may still find; that we cannot further comprehend, but that still we must be comprehended; either that which we do, must be accepted above the worth thereof: or else we are like to lose our labour for the present, and let go our hold for the time to come? 3. Doth not this condemn their folly, that measure their estate by one constant gate and tenor thereof; as if either it were a set station, not to be moved, or else such a motion, as had not it stops and interruptions? they never doubted, they were never of other belief, they are holy enough; and seeing, either they must grow and go on, or else they were never in the right way, and it is their evidence that they are in the right, that their pace is broken, and different at the best. 4. And are not they justly then to be reproved, that being in the right, do yet notwithstanding question their estate, because they find some faintness in the journey, meet with some rubs, & catch some falls; yea sometimes miss their way. Is not this the case of the best proficients? are not the best wrestlers and soldiers subject to these adventures? Is not this an evidence of the combat between the Flesh and the Spirit? must not the power of God be seen in weakness, and his glory perfected through infirmities. 5. Doth not this convince their security, that say in their hearts, they shall see no evil, nor meet with disasters; that imagine they can hold the Wind 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 here, in tears, in much weakness, and manifold contradictions? Must not the light of the righteous shine more and more unto the perfect day? Is it not subject to many changes and vicissitudes, that so it may fit us to that unchangeable glory and perfection. Thirdly, 3. Use of Comfort. Herein also may be gathered many sweet and unspeakable comforts, in whatsoever distractions and pressures the Saints of God may be subject unto. As that seeing our growth in grace is in such a manner; and such a mystery: Therefore, as even there is a natural growth in sleep; so the Spiritual man may grow in grace, though he discern it not. Nay, as usually in sickness there is a greater measure of growth then at other times; so even in those distempers and strange distresses, which may seem to threaten dissolution and utter wrack, yet such is the singular wisdom and mercy of God, that even by these contraries he increaseth the spiritual thirst, purging thereby the soul of such pestering humours, as hinder Spiritual concoction and digestion, and so quickening the appetite and stomach to spiritual nourishment, and so clearing & thinning the vital blood for better distribution into each parts; whereby the flesh is not only renewed as a young child, but also enlarged and extended to further growth. Special comfort herein. More particularly, hence ensue many special Cordials in some such main and desperate extremities, which do most appall and deject afflicted spirits: As 1. In Spiritual desertions of sin. First, In the case of Spiritual desertion, and that Either when the Lord leaves us to be overtaken with some gross or fretting sin. Which howsoever it may seem to challenge us of quenching the spirit, that so all may seem to be lost; yet since this may fall out, rather through our own negligence, rather than wilfulness; and rather by the violence of tentation than our own purpose, and delight therein, howsoever we may grieve the spirit, by our carelessness, and scandal following thereupon, and so deprive ourselves of the comfort thereof, which now is not seasonable, lest it may harden in sin; yet shall we find such a work of the Spirit, as may convince for sin, and provoke just revenge for the same; which shall now yield seasonable joy for the mastering of such an enemy, and so enable to walk more warily against future encounters, and more tenderly and wisely also in judging and recovering others: so gracious is the Lord to bring light out of darkness, that though by our carelessness, we have grieved the spirit, and so are bereft of that assistance as might keep us from some such grievous sin, which may awaken out of security; yet the sense of this sin, procuring hearty sorrow, and judging thereof, shall thereby prove the means 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 withal it shall prove most comfortable to the spirit, as having quieted the conscience graciously hereby, and so recovered boldness in the presence of God, that so in his favour, we may recover that unspeakable joy, which shall never be taken from us. The like may be applied in that other fearful case of relapse into the same sins again. 2. Comfort in Relapse into the same sins. Which seeing it hath been the lot of the dearest servants of God, that Moses shall fail again in infidelity, and Abraham lie again concerning his wife; therefore, as notwithstanding these sins they recovered the favour of God: so may we also hope for the like mercy, though we fall again into the same infirmities. For who shall restrain the spirit to blow as often as it listeth, seeing the ground of it breath is in itself, and not from us; seeing it Power is illimited, and it breathe most free and absolute; seeing it wisdom is infinite to turn daily failings to the best, and his faithfulness everlasting, to perfect his own work; shall not this provoke us to love the more? Luke 7. by how much more is forgiven us, shall it not more tend to the glory of God's mercy? the more he forgives, shall we not hereby prove more comfortable examples to raise up great sinners? shall we not have better experience to accomplish the same? A second desertion follows upon the former; namely, 3. Comfort in desertions of corrections. that by reason of such grievous sins, the Lord withdraws himself from us, as a chastisement thereof; and so we are overtaken not only with outward afflictions that may bring us to the knowledge of sin, but also with inward anguish and horror of spirit, to scourge us sound for the same. Which though it proves an occasion to challenge our estate, as being forsaken of God, and so many times plungeth into the very jaws of despair; yet why may not this prove sovereign and profitable unto us, as well as Physic compounded even of poison recovers desperate diseases? Is not the wisdom 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 mercy more glorious in relieving us by an invisible hand, and intermingling such sparks of hope, with these flames of despair; as that though ourselves cannot discern the same, yet others that stand on the shore, and have passed through such hellish storms, may both sensibly discover the same, and apply it to our sustaining and recovery in due time? And doth not the spirit herein work wonderfully for the trial of our faith, job 13.15. that though the Lord kill us, yet we shall trust in him? Is not our love unto God wonderfully confirmed, that now will follow him, though he seem to forsake us; that now fasten upon him, when he seems to shake us off? Is not our sincerity graciously approved, that though we find no comfort in his service, nothing but thunder and lightning from his ordinance, yet we shall rest on his own ordinances, though they increase our maladies; we dare not but obey God, nay we must use these means, even because he hath commanded them. Surely, as of all afflictions, this is most grievous; so above 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 thoroughly comforted. The like may be said concerning all such other desertions and afflictions of the mind. 1. As decay in grace. 2. Deadness in holy duties. 3. Not answering our best endeavours 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 public good. And thus of the Manner of Spiritual growth, together with some such uses, as arise thereout both for reproof, instruction, and comfort. THE CONTENTS OF THE FIFTH CHAPTER. 1. Concerning our life by faith, and not by sense. 2. To compare Spiritual things with Spiritual. 3. That we must bring forth fruit in due season, according to our callings. 4. That God accepteth the will for the deed. 5. That by the manner of the mortification of the flesh, the manner also of Spiritual Growth may be discerned. CHAP. 5. OF CERTAIN Rules very necessary to discern the Manner of our Spiritual Growth, and to comfort us therein. HItherto of the Manner of our Spiritual growing in grace. Whereby as we may in part be satisfied, in regard of such cavils which carnal reason may object against the same. So for our further instruction and satisfaction herein, Observe we further these Rules. First, That we must live by faith, and not by sense, 2. Cor. 5.7. that is, to discern the Manner of our Growth: not so much by what we presently discern, or by the present effect of such means as we have used thereto, for this may deceive us many ways; as by the power of God, 1. Pet. 1.5. in blessing the means above what we can think, Rom. 4.21. much more feel for the present. And so by the power of faith being able to discern a fare off what is fittest for God's glory, and what is prepared for us, to be capable of glory, we shall be so fare satisfied in the manner of our growth, as, so to be thankful for any work we find, though it answer not the means, or our expectation for the present, as still to be humbled for what we discern not, or what we do discern not correspondent thereto; and so still to hunger after the righteousness of Christ by whom we may be satisfied, both in the present measure, that it shall be accepted in the Covenant, and so enabled thereby to a daily further measure, that so at length we may attain to perfection. And this both by comparing what is passed with what is present, that so we may discern whereto we are come, and by thankfulness make way for further supply; as also by things past and present looking to what is to come, that so we may not stick in any measure received, but rather hasten to that which is before, Phil. 3.13. and that still looking to jesus the Author and finisher of our faith, that so we may endeavour to perfect holiness. Thus we must live by faith in discerning the manner of our growth. And this will afford us many Comfortable conclusions to settle us against diverse tentations, which are incident hereto. As first, Whereas it much distracts the Saints, that because they cannot sensibly discern for the present, the ma●ner of their Spiritual growth, no more than they can their natural: therefore they question oftimes the truth thereof. If now they shall know, that in the discerning thereof, they must live by faith, and not by sense; this distraction will easily be remedied. For now, seeing that may be believed by Faith, which is not apprehended; nay, is contrary to sense: therefore though our growing be not discernible to sense; nay sense apprehends somewhat, that may be contrary 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 unto us a true evidence that we do grow indeed, when we do not sensibly discern it for the present, when we find somewhat in appearance, & opposition contrary thereto: if we yield not hereunto, but rather live by faith in the power and wisdom of our God, bringing light out of darkness, and showing his power in our weakness, this indeed is a true token, that we grow in spiritual knowledge, and heavenly wisdom, to discern things that differ: and so also that we grow in grace, and so do hereby fight the good fight of Faith. 2. Whereas to live by Faith, is not only to have some feeling of what we believe by the seal of the spirit in general, as that thereby we are persuaded of the truth of the work in us: But to live by faith, is further to rely upon the free power and goodness of God, above what presently we feel; Rom. 4.17, 18. lest our present feeling causing spiritual Pride, and so security, and so hardness of heart, and remissness in well-doing, do thereby hinder our spiritual growth: therefore, howsoever we may have some such sense of the work of grace, as that we may justify the truth of it for the present in the means, at least in humbling us for our failing and imperfection therein: that so it may not be in vain. Yet still we must live by faith, above any such present feeling, both to have the comfort of the acceptance of what we have done, above the worth thereof, as also to look forward and lay hold upon the fullness of Christ, in whom our imperfections shall be helped, and our wants daily supplied unto the perfecting of the work of grace in us. And therefore, Though we feel but so much for the present, as may keep us from sinking in despair; yet still we must live by faith above all present feeling or desire, that we may be kept from presumption, and kept in a continual hunger after the best graces. And this meeteth with a second tentation arising from present feeling of the work of grace, teaching us to avoid Spiritual Pride, Presumption, etc. by living still by faith above and beyond all present feeling. And secondly though in our best performance of holy duties, we find not that present answer as we expect; but rather meet with what is contrary thereunto; yet if now we can live by faith, we shall be fully satisfied. For faith will now teach us to perform obedience unto God simply, because he commands, and not so much for what is promised; and so to measure our Spiritual growth rather by increase of our obedience, then return of the issue thereof. Yea, though we have not our particular answer for the present, yet the trial of our faith will bring forth Patience, jam. 1.3. and Patience will perfect the work by perseverance therein; yea faith, Heb. 11.1. which is of things not seen, will enable us to see a fare off into that great Reward, Heb. 11.26. which will sufficiently supply and recompense all our present disappointments and waitings. Nay, though we meet with contrary blasts, and issues to our desires; yet Faith that purifieth the heart, Acts 15.9. will reveal unto us some inward cause of these contrary effects: and so will enable us to purge out such secret evils of Spiritual pride, vainglory, and such like, which undoubtedly have stayed God's hands from giving us our desires: yea, such herein is the power of Faith, that resting us upon the power & good pleasure of God, it will thereby pacify the mind in what God pleaseth to dispense, and satisfy also the same, that this is best for us, though for the present we cannot discern it, through impatience, pride, or such like; yea the power of faith will dispel these fogs, and make manifest to the advised Spirit, what may be best for it. Yea, herein also appeareth the wonderful virtue of faith, that it will keep the work a foot more earnestly, the more it seems to be crossed; & continue the same more eagerly, in hope at length to prevail, and never give over till it hath overcome the Lord. Oh that we could wisely consider thereof. Indeed we have a Promise, that if we believe, we shall obtain whatsoever we ask; so that it may seem, that if we do not obtain, we do not believe. But if we remember withal, that we must ask 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 live by Faith, we may undoubtedly obtain what is best for us; if not the particular for the present, yet what meanwhile shall be better, and the particular, if necessary, in the time most convenient. Only let us pray in Faith, jam. 1.6. and so wait with Patience, apprehending him which is invisible, and in him, the glory to be revealed; and so shall we obtain whatsoever may further thereunto in that time and manner and measure as may be most available. To conclude this Point, The necessity of this life by Faith ariseth from these two considerations: 1. From that admirable and wise manner of Gods dealing with us, in leading forward to perfection. 2. From our weak and diverse manner of apprehending the same. i Gods dealing herein is discerned. First, by bringing light out of darkness, that is, by producing contraries out of contraries; good out of evil; grace out of sin. And this the Lord doth diverse ways. First, Generally working out of every sin. 1. Sense of our own inability, and corruption. 2. So sorrow for the same, and so repentance, & so more humility & wariness against future assaults, and greater tentations; so that of necessity here we must live by Faith, that by this piercing and clear light, we may be able to discern through the thick cloud of voluntary sinning, notwithstanding an unwillingness to commit the same, that in the sweet of sin, we may discern the bitterness thereof, & a loathing of evil, even in the tickling delight of the same, and so may be brought to true humiliation for the same, that in the bitterness of sin, we may discern the mercy of God, in correcting us in this life, And by the mercy of God may be brought to such a kindly sense of corruption, as that though it do above sense abase us, in regard of our deserts, yet it may not sink us in despair, in respect of Christ's merit; so that our sorrow for sin may not unfit us to use the means for the conquest thereof; that in our combat and wrestling against corruption, which we shall never be rid of here, we may rely upon the power of God, to sustain us above our ability; upon the promise of God, to give the issue, though we discern no likelihood thereof. Especially, that we may rely upon the free goodness of God, to accept our weak measure of repentance, above the worth thereof. A second ground of this necessity of our life by saith is, the consideration of God's special dealing with us, in bringing light out of darkness: & this also diversely. As 1. By turning about our failings in welldoing, to be a means to empty us of all confidence in our own righteousness, Gal. 2.20. or measure of grace we have attained, that so we may be cast upon the merit of Christ by faith, for the acceptance of our persons above the sense of our own worth; and so also by faith may daily receive new sap and nourishment from Christ our head, to bring forth more fruit, and so in him to grow up to perfection. A second work of God in bringing light out of darkness, implying the necessity of our life by faith, is, that for the discovery and purging out of the root of our inbred corruption, and natural concupiscence, he leaveth us to be overtaken with some bitter fruits thereof, as not only to be pestered with many fearful and blasphemous thoughts and imaginations; but sometimes to break out to some unseemly actions, that so we may take further notice of the power of that contagion, and defection, and so labouring to cleanse the fountain, may make the streams more pure and gracious. And hereto we have special use of living by Faith, and not by sense. As, That in our present failings, we rely not so much upon our actions, as upon our purposes in faith, not so much upon what we are for the present, as what we have been formerly, nay, what we shall be; not so much upon our impotency, as the power and wisdom of our God, in bringing light out of darkness; not so much unto the present desertion, as the issue thereof: above all to plead our right in Christ, and to rely upon his righteousness; All which are gracious works of Faith, above, and contrary to sense. A third work of God in bringing light out of darkness is; that whereas the Saints are subject to many Spiritual evils, as Vainglory, Spiritual pride, hypocrisy, self-love, security, etc. It pleaseth our wise God, for the purging out, or preventing the extremity of these Master sins to leave us many times to outward and gross evils; whereby our corruption being throughly abased, and selfe-abilitie confounded, whereby the Pride of our profession, being disgraced, and carnal confidence rejected, we are hereby led by Faith to a more through denial of ourselves; and so a more careful search and purging of the Inward-man; being sustained by Faith in these evils, to prevent despair and security, and so graciously enabled to lay hold on Christ for the perfection of the work of sanctification begun in us. And so this first manner of working, in bringing light out of darkness, doth evidence the necessity of our living by faith. A second manner of Gods working, in leading forward to perfection, is by manifesting his power in weakness, that howsoever, there be somewhat begun in us, yet it is in that weakness, and infirmity, that of necessity there must be a mighty power of God, manifested in bringing forward the work; and this weakness doth much serve to the advancement of God's wonderful power. And to both these, there is necessary use of living by faith, both to discern and apprehend the power of God in weakness, as also to give him the glory of his power and admirable working in us, so weak and unworthy subjects. Now it pleaseth the wise Lord thus to begin and lead forward the work of grace, in much weakness, by it several degrees and interruptions, at length to perfection, for these reasons: First in respect of the subject and vessel, wherein this treasure is reposed; namely, the corrupt nature of Man, and such conditions as hereby it is subject unto; namely, to be a stranger both in the world from that Country which is above, and yet a pilgrim and traveller thereto. Concerning our corrupt Nature, howsoever upon our first engraffing into Christ by Faith, we receive a double benefit, not only that the guilt and punishment of sin is utterly abolished, but also that our Persons are accepted perfectly righteous, by the imputation of Christ's perfect obedience, whereby being clothed upon, we are accepted also as pure and perfect in the sight of God, which is the benefit of our justification; so also do we receive from this root another gracious blessing: namely, that our corrupt Nature is also begun truly to be cleansed & renewed in every part, Ephes. 4.16. & in these first fruits of the Spirit, hath a certain pledge and assurance of it perfect holiness in due time. I say in the due time we shall have use thereof, even when we shall attain to the estate of perfect happiness; which because it is expected only in another life, therefore as we have no need of such Perfection here, seeing our Head hath satisfied the Law for us; so it is very necessary and convenient in respect of our condition in this life: this is twofold. First inward, namely, the state of corruption, and that our sanctification should be imperfect. 2. The consequent thereof, which infers a double condition. First, that we are Pilgrims and strangers in regard of the world. Secondly, that we are strangers, as from our Country, so travellers also to the City which is above. Concerning the state of corruption, that this in part shall abide with us in this life, even to the last period thereof, and so our sanctification must needs be here imperfect; this is so ordained, in the special wisdom of God, both in respect of himself, and also in regard of us, and so consequently in consideration of the wicked. First, I say, the Lord herein intends himself: and that 1. To advance the All sufficient merit of his Son, in satisfying daily for sin, and by his daily intercession, making peace with God, by the virtue of his death, daily mortifying sin, and by the power of his Resurrection, daily quickening and increasing new obedience. 2. To magnify his free mercy, in the daily pardon of sin. 3. To advance his power, in sustaining us in our infirmities. 4. To glorify his wisdom, in turning them about to our good. 5. To manifest his justice, in chastizing corruption. 6. And so reserve the glory of all these unto himself, by convincing our unworthiness in and by them all. Secondly, in this state of imperfection, the Lord respecteth his children wonderfully. As 1. Hereby confirming our salvation unto us graciously, by the daily experience of his mercy in the pardon of sin, and giving us victory over the same. 2. And so in this hope provoking us daily, by experience of our sailings, to a greater watchfulness over sin, and wisdom to prevent or subdue the same. And so 3. By this means keeping from Apostasy and desperate evils, which the wicfall into. 4. And so provoking out of the sense of our slips and backsliding, to make more haste to our journey's end. 5. Yea, increasing hereby our groans and sighs after our dissolution, that we may be rid of sin, Rom. 7.24. 6. Comforting us in the experience of tentations and infirmities▪ that still as we have need, so we have interest in Christ. 7. And so sending us daily out of ourselves, in the denial of our best righteousness, 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 us thereby more compassionate of our brethren, that so by gaining and converting others we may profit ourselves. And so 10. Weaning us from the love of the World, and such baits of sin as arise from thence. 11. And so humbling daily under the mighty hand of God, in enduring patiently whatsoever chastisements he lays upon us; that so corruption being purged out, we may be refined daily, and prepared to glory. 12. Hereby we are daily acquainted with the deepness of Satan, and so have more comfortable experience of the power and wisdom of God, in subduing his malice, and turning it about to our good. 13. And may also have comfortable experience of the Spirit, in leading through all oppositions, and making us more than conquerors. 14. That we may discern the singular mercy of our God, in making us as it were fellow-workers with him, in so glorious a work of our salvation. These and such like benefits redound unto us by this condition of infirmity, and imperfect sanctification: which in a continual state of perfection, we should never have compassed. Besides that, this state is not convenient for strangers and Pilgrims, such as know not what we shall be, 1. joh. 3.1.2. and yet by Faith are travailing homeward. And this above all other, is the ground of our imperfect estate, that we may not rest therein, as if we had attained; but still live by Faith in the Son of God, and so still by faith see a fare off into the life to come: that so the excellency and power of Faith, may be advanced in leading forward the work, and the Scriptures may be fulfilled, that the just must live by Faith. And surely as herein the Lord envies our own good principally, so also doth he aim at the condition of others, with whom we cannot but be conversant in this militant estate. Surely, the wisdom of God is admirable in this dispensation of weakness and imperfection; whether we respect generally the whole mixture of good and bad, or else consider them severally. If we regard them together. Doth not the conscience of our wants, necessarily bind us to communion, as having need of others help, having matter daily to exercise our love to others, and so prevents singularity and separation, the very bane of true comfort; and so proves a gracious means to preserve unity even by this difference, in supplying each others wants, and thereby to maintain love, which is the bond of perfection? Is not the Church the communion of Saints? and is not our different and several wants, the means of maintaining the fellowship? And is not this the means to prepare us to the heavenly Communion, Rom. 12. 1. Cor. 12. 2. Consider we them severally. Are they such as belong to God? How doth the conscience of our wants provoke us to tender their case? Are they yet without? how doth this inflame us to bring them in, that they may be one with us? Are they within, and yet behind us? how doth this enable us cut of our own experience, to hold them up and put them forward? how doth their ensample further us, if they be before us, to attain unto them? Are they fallen? how doth this warn us to stand the faster, how doth this move us, out of our experience, to raise them up with all meekness, Gal. 6.1? How doth this exercise our wisdom in not adding affliction to affliction, by condemning them? how doth it provoke our thankfulness, that yet we stand? how doth it nourish fear that we may fall? Again, are they such as do not belong to God? yet how doth the conscience of our failings prevent peremptory judging of them, but to leave them to the Lord? How do our infirmities prove means to stumble and harden them in their sins? Yet how do our graces shining even in infirmity, make them inexcusable, and justly condemn them? especially in that they far the better for us, the worse we far by them; enjoying what they have for our sakes▪ and yet envying us the crumbs, that fall from their table: how do our infirmities provoke them to hasten us to heaven, by doing their worst? how do we by doing our best hasten them to destruction? Yet how doth our weak measure of grace bridle them sometimes in their wickedness? how do they flatter themselves in their counterfeit holiness, seeing in outward things they seem to equal and go beyond us? how do our infirmities become an occasion to excuse them in their profane wickedness, seeing we 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 we shall consider the consequents of this state of weakness, that in regard hereof, we are strangers in the world, and travellers to our country which is above: doth not this imperfect condition fitly sort hereunto? doth it not graciously further us 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 we shall have our abode sometime in Mesech, and converse in the world, as part of our dowry and jointure recovered for us by Christ; and yet so use it as if we used it not, that we might approve our repose in, and pursuit of a better inheritance by laying up a good foundation hereby against the life to come. And can we do this, unless we be strangers in the world? not only strangers in affection, not to set our hearts thereon, but also strangers in action to, as using it but for our Inn to lodge for a night & away, and taking sparingly thereof, as the dog laps the water of Nilus, and so hies away, for fear of a snatch; yea being used as strangers in the world, which love's her own. And doth not this estate of infirmity effect or occasion all these? is not the power of God seen in our infirmities, to sustain us in all these? Consider I pray you, doth not the daily sense of our weakness and affections, partly carnal, give us woeful experience of the unsufficiency and deceitfulness of these earthly things, & so schools us by our harms, not to set our hearts upon them? doth not the earnest and first fruits of the Spirit, though but in weakness, yet lead us to an higher pitch than these base and earthly things, as no way suitable thereunto; and so teacheth us to renounce them in comparison of what is before us, what already is begun in us? Consider again, what makes us so jealous and dainty in the use of these earthly things, but the conscience of our weakness, being so apt to abuse them, or to be overset with them? what makes us so sparingly to drink of these broken Cesterns, that though they be sweet in the mouth, yet they are bitter in the belly? what makes us to take them with a kind of fullness and loathing, but that we have tasted how sweet the Lord jesus is; and so find no relish in any thing else but with him, account all other things as dung in comparison of him? Surely if to the hungry, bitter things are sweet: how is it, that we so hunger after Christ, though he be bitter to the flesh; but that we are not yet fully satisfied with him, and yet have tasted much sweet in that bitterness? And seeing the soul that is full, despiseth the honey comb; how can we but despise these bitter sweets, seeing we have found sound contentment in jesus Christ? Consider yet once more, what is it that makes us to be accounted strangers in the world: Is it not that New name we have received, which no man knows, but he which hath it? Is it not the earnest of the Spirit, which the world knows not of? What makes us to be entertained as strangers, of the world? is it not because we are signs and wonders among them, novelties, singularities, and so seditious and vile persons, not worthy to live? What makes us still to walk as strangers in the world? is it not because it is not our rest, we look for a city, which is above? Thus are we also travellers and pilgrims to our native Country. And so we are Growing in Grace, that still we may come nearer home; so we hasten to perfection, that we may come to our journey's end. If we were perfect, we should neither be strangers nor pilgrims; and because we are strangers and pilgrims, therefore we are subject to fleshly lusts, that we may overcome them: therefore our condition is unperfect, that by these means we may be perfected. Thus do these conditions evidence our state of infirmities and corruption, as being necessary consequences thereof, and yet gracious means to free us from the same, and to have their happy issue in this glorious liberty. And could we be sustained in this state of infirmity, but by the mighty power of God? Can we manage wisely these estates without the special assistance of the Almighty; and could we apprehend and rest upon this power of God, so fare above and contrary to sense, but by the power of Faith? could we ascribe unto the Lord the glory of his power, but only by Faith in the denial of ourselves, and all carnal wisdom whatsoever? Observe I pray you. Is our state in weakness and much imperfection? what must sustain it in that weakness, but the power of God? Is it not his only and mighty arm, that brings forth the birth, which hath no strength of Nature thereto: nay, to which the power of Nature in it wisdom opposeth itself. When the Man-child is borne in a manner dead, and ready to be swallowed up of the Dragon; what now can mussel the mouth of this roaring Lion, but the mighty power of the Lion of juda? When the child must flee into the Wilderness, when there is no means of preservation, all dangers are apparent; what can preserve it there, but the great power of God? When it faints and swoons through Spiritual desertion; what must sustain inward life, and recover it again, but the power of God? When the stranger misseth his way; what can bring him in again, but the mighty hand of God? When the Traveller is surbated with over haste, and tedious travail; what must heal him by rest and repentance, but the power of God? What must lead him in these fogs and mists, and sometimes also in the darkness, for there also he must travel, 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 cloudy pillar? And how can he discern or apprehend this Power of God in these manifold weaknesses, but by the eye and hand of Faith? Is it not faith, that gives a being to those things that are not, and so breeds hopes even of things not s●ene, and so in hope of that which we see not, breeds patience to wait for it: and so Patience brings forth the perfect work, that so we may be perfected to enjoy what we did believe? And what sustains and elevates our Faith against hope to believe in hope, and so apprehend what is impossible? Can it be any other than the Power of God, unto whom all things are possible, who calleth those things which are not, as if they were? Was not this Abraham's ground of Faith, that he was persuaded that God was able to perform it, Rom. 4 21. yea able to do that which was impossible in Nature, even able to raise up Isaac from the dead? Behold the power of God is the ground of our Faith, Heb. 11.19. and can we then apprehend this power of God in our weakness, unless we live by faith in apprehending things invisible and impossible? Unless we rely upon the power of God: How can we discern this spiritual growth, being thus managed by the power of God in such weakness; unless we pl●w with this Heifer, even live by faith and not by sense? Nay doth not the spirit add, that by this strength of Faith in believing against hope, as resting upon the power of God, Abraham gave glory unto God: Rom. 4.22. ascribed unto the Lord the glory of his power, in the denial of himself, as confounding all carnal wisdom, by believing against hope? Thus must we live by faith, to discern the power of God, in our weakness, and so to ascribe unto the Lord the glory of this wonderful providence. To conclude this point, that we may see a necessity of faith, in discerning the manner of our growth: consider we those resemblances, which have been formerly laid down to shadow out the same: all which do necessarily infer our living by faith, as hath been manifested before, in the use of that point concerning the manner of our spiritual growth. Above all be we skilful in observing these special ways of God in bringing light out of darkness, and showing his power in our weakness. And therein we shall discern the necessity and excellency 〈◊〉 the golden rule, that we must walk by faith, and not by sight. Thus as by the consideration of God's manner of working in us, by bringing light out of darkness, we see a necessity of living by faith, even beyond and contrary to sense: So also if we consider on the other side, our weakness in apprehending this wisdom of our God, our difference in applying Christ, we may yet further see a greater necessity of this rule, even still to live by faith, and not by sense, both for our trial and comfort herein. As first for Trial. Whereas the manner of our growth is in general in a mystery, had we not need of faith to discern the same? if we walk by sense, and not by faith, shall we not miss in the discerning and judging thereof? 2 Whereas the mystery of this growth though it be in part discerned of us, not so much as we have knowledge thereof, as we find the practice and experience of the same; yet in regard our knowledge 〈◊〉 imperfect, even in what we do apprehend; much more to seek of what is not yet revealed, & our best experienced practice, is generally subject to infirmity, & so to distraction & error; how can we be sustained in hope of what is yet in expectation, unless we live by faith to make it present unto us, that so in patience we may wait for the same? Explain we yet I pray you a little these particulars. Surely as is our sanctification, so is our apprehension of the end thereof, even everlasting glory, & such is our faith & feeling of the present earnest of that glory, even so long as we are strangers in this world, and travellers to that city which is above. For as by faith we are engrafted into Christ, & so as living members of that mystical body, do bring forth fruit in holiness & righteousness: so hereby an entrance is ministered unto us abundantly into the everlasting kingdom of our Lord & Saviour Christ jesus, 2. Pet. 1.11. as being sealed with the spirit of promise apprehended by faith: whereby we are assured of our interest in that happiness. Eph. 1.13. And this full assurance making that present unto us, which is yet to come, and so in this hope we daily renew our hold in Christ by faith, to a further purging & preparing of ourselves to perfect holiness, that so we may be pure as he is pure: 1. joh. 3.3. & so being at length throughly purified by faith in the son of God, & perfected in due time, we receive the end of our Faith, which it the salvation of our souls: 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, even face to face, 1. joh. 3.2. and so remain for ever with him: so as long as we are absent from the Lord, we must needs live by faith in the apprehending of him, we must needs walk by faith, and not by sight: that so we may see him which is invisible, Heb. 11.28. we must of necessity still fight the good fight of faith, that we may lay hold on eternal life. 1. Tim. 6.12 And seeing the reason that we are absent from the Lord, is because we are not yet pure as he is pure, because yet we have not attained to perfection, but so long as we live, are subject to infirmities, more or less: therefore also is our faith subject to much weakness & difference in apprehending our interest in Christ, that so still his power may appear more glorious in sustaining us in this weakness, and his free mercy may be more advanced in accepting our weak hold above it worth, and by it weakness wonderfully occasioning the increase thereof: For as it is the greater trial of our Faith, though it hold be but weak and sometimes staggering: yet not to let go it hold, because the virtue of faith consists not so much in it own ability or worth in apprehending Christ, for so it had wherein to beast in itself, and not in God; but in the worthiness of what it apprehendeth, which is the more advanced, by how much our work is debased, so by so much the more doth it thrive and increase, as it ascribes the glory in it weakness, to it head Christ jesus, as hereby receiving new power from Christ, whereby it may yet get faster hold; and so prevail more victoriously even with God himself, by how much it hath more overmastred the wisdom of the flesh. And therefore, seeing as long as we live in the flesh, we are and shall be subject eftsoons to this weakness of faith more or less, may we not hereby discern a necessity of living by faith? that so we may be sustained by the mighty power of God in present weakness; and so may be abased in all present measure there of, by renouncing the worth of the work, as if thereby it might challenge it interest in Christ: And so we may proceed from faith to faith, from present weakness to further strength by the power of Christ, comforming us more and more to his Image, whereby being made meeter for that glorious inheritance laid up for us with him in the heavens, we may more clearly discern by faith within the veil & so by faith lay hold of eternal life. The sum of all is, that Christ is as well the finisher as the author of our faith, Heb. 12.2. and that both, of whatsoever we do believe, concerning the end, eternal life, from the first ground of our election, to the very end, even our glorification; as also of the means whereby faith is wrought, even the preaching of faith by the operation of the holy Ghost. And so of that instrument and special gift of the spirit, whereby we do believe, as both opening our understanding to discern this great mystery of Christ, and also opening our hearts, & inclining our wills and affections to assent to, and embrace the same: seeing it is, Col. 1, 21. I say, the power of Christ, which worketh in us all these mightily, both for enabling of the work in truth, and also for the accepting thereof above it worth. This doth plainly evince a necessity of living by faith. First, I say, it is faith only whereby we receive power daily from Christ, being thereby united and engrafted in him, to begin and proceed in the truth of holiness; and 2. By Faith alone we apprehend in Christ the Acceptance of our persons, above all worth of our service, and so are abased in ourselves, to give God the glory of his free mercy, and so enabled daily to live by Faith in the Son of God, Gal. 2.20. that so in him we may grow up to perfection. And seeing we grow to perfection, by the daily sense and striving against corruption. Therefore also by Faith we daily discern our weakness, as presenting us still the perfect Glass of the righteousness of Christ, by which comparing ourselves, we truly discern how fare short we are of that perfect Pattern. And lest the sense of our failing might quite discourage and cast us off from well-doing, therefore also are we sustained by Faith in Christ, as to be humbled for corruption, so to make benefit thereby, even to send us unto Christ, & shroud us under his perfection, and so withal to receive new strength therefrom, to subdue corruption, and grow in grace: yea that we may not sit down in any measure, howsoever exceeding others or ourselves: therefore do we look by faith unto jesus our champion, Heb. 12.1.2. and casting away every thing that presseth down, we run with joy the race that is set before us, and finish our course with joy. A second Rule for the discerning of the manner of our growth, is, To compare spiritual things with spiritual things. That is, Whereas the Natural man conceives not the things of God effectually to salvation, ● Cor. 2.13. Rom. 8.7. because he is wholly flesh, which is enmity against God. And the regenerate man being partly composed of flesh, and partly of spirit, though he can judge rightly of heavenly things, because the spirit hath revealed the same unto him: yet seeing he is not all spirit, but partly flesh, therefore by the flesh may be misled to judge unwisely of the ways of God in leading on this work of grace; therefore to prevent this Deceit, The Rule is, to compare spiritual things, with spiritual things, that is, 1. Whereas the Law is Spiritual: As the Gospel. 1. The Spiritual meaning of the Law must be compared with the Spirit of the Gospel, the exactness of it ought to lead us to the perfection of Christ's obedience, and this will serve to discover the manner of our growth; That we daily are more confounded in our exactest well-doing by the strictness of the Spiritual Law, and so cast upon the Spirit of Christ for acceptance and further growth. This I take to be the right manner of our Spiritual growth, to see a necessity of Christ in all our actions, both to begin, and also to accept and perfect the same, Phil. 2.13. 2. Whereby as having received the Spirit of Christ, we are now lead by that free-worker, who is not tied to one means or manner of working, but as it pleaseth him, worketh diversely, and yet all Spiritually. Therefore for the further trial of the manner of our growth, we must now compare the works of the spirit together, not comparing the ways of the spirit with the ways of the flesh, nor measuring the work of the one, by the tentation and oppositions of the other, for so we shall be always to seek. But wisely comparing the former works in our beginnings of grace, with the present operations in our proceed hitherto 2 And the principal and necessary works of the spirit with the accessary and subordinate: that is, such as simply concern our being in Christ, with such as tend to our well being and bettering, or comforting therein. 3 The secret works of the spirit in the heart, cherishing inward life to our own sense, with those that break out to the expressing thereof to others. 4 The motions of the spirit, with the effects thereof, the power of the spirit prevailing against particular tentations with the desertions, and withdrawing thereof, for the present measure of assistance, and yet sustaining to bear the burden, and make advantage thereof. 5 The work of the spirit in quickening and strengthening faith contrary to sens●●● And the work of the same spirit, in expressing that power by ceiling and assurance: and lastly, The passive fruit of the spirit enabling us to suffer for Christ with the active work thereof, in doing his will. In a word, if together with these, we can compare the purposes of the spirit, with the practice thereof, and the promise of the spirit, with the performance of the same, laying together both how fare we are come thereto, & what by faith we apprehend: these if we can rightly discern and compare together, we shall gain great light to discern the manner of our spiritual growth. For hereby we shall discern it to be the mere work of the spirit, in that it can be scanned by no other but the spirit: and so though we know not how to pray, or how we grow, and increase in this, or that grace, yet seeing the spirit helpeth our infirmities, even above what we ask or think; Rom 8.26. Eph. 3.21. therefore we then most certainly grow; when we are led by the spirit above any ability in ourselves, and yet may be to seek of the spirit, when we have done our best, for comfort and present issue. And hereby also may we wisely discern the manner of our spiritual growth. That whereas we must compare and fit spiritual things to spiritual things, as both hereby to discern for our selves, and express them for the information of others. Therefore hereby may we discern the manner of our spiritual 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 work, as both illightening our understandings to conceive what naturally we are ignorant of, and also inclining our affections to the embracing thereof, to which they are naturally averse: so seeing the spirit worketh by it own means, even by the spiritual word, as being ordained, and only effectual hereunto. Therefore if as our beginning of grace hath been from the word, so we are led forward by the power thereof in our proceeding therein, being able to deny all our actions from this ground, to square them all to this rule, and to aim them all to the main ends thereof, hereby shall we wisely discover the manner of our growth. Especially if we can discern the Mystery 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 thereof, yet being subordinate to the main end, to procure and try inward soundness, do therefore fall in very fitly therewith, and furthers the same. And in all these working so secretly, that neither can we at all times discern the same for the present, neither at all shall we be able to fathom the depth thereof, no more than our own hearts, because both are still a mystery. By these considerations may we comfortably discern the manner of our spiritual growth. As that, First, we discern as a special work of the word in convincing our hearts of sin, and subduing and inclining the same to hunger after Christ and rest in him, though yet we find little conformity to him in our lives: because the seed must first be sown inwardly in the heart, & there even 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 itself: So we find also our proceeding in this spiritual life, rather by the inward motion of the heart desirous to do what it cannot, then expressing any thorough ability answerable to it desire, to the practice thereof. Yea though it many times do the contrary, yet seeing the spirit and word works by contraries, even bringing light out of darkness; yet we find this contrary work in leaving us to some particular evils, to sort with, and further the main end, Even to cause more inward abasing of the heart, and quickening thereof, to lay hold on Christ. This is a gracious rule to discern this manner of our growth: yea though we be many times to seek of the inward bent of our hearts, yet as hereby we are more humbled in ourselves, and so sent to live by faith in the Son of God: so may we hereby also discern the manner of our growth: that sometimes it is insensible to our spirits, howsoever discernible by the spirit which searcheth all things, yea sometimes must be discerned by contraries, that still we may live by faith and not by sense. And seeing the word, though it work diversely, yet most wisely to further the main end, and to avouch the freedom of the spirit, therefore also by this diversity of working, may we discern the manner of our growth, and so still live by faith in our discerning thereof, and proceeding therein. For our better satisfaction in this point, both to discern more clearly the manner of our growth, as also to apprehend it more comfortably by this rule of comparing spiritual things with spiritual; have we also in readiness these special Caveats and Directions. 1. Caveat. First, that we measure not simply our estate in Christ, by any present measure of grace we have received. That is, Though the least grace in us in truth be an evidence of our engrafting into Christ, yet seeing our measure here at the best is imperfect, yea sometimes such as we know not how to discern or rightly judge of, and so our interest in Christ as it is perfect, so it is also a deep mystery, such as our shallow knowledge cannot fathom: therefore our imperfect and short mete-wand can no way fitly fathom so great a depth. Only herein is our comfort, that as our acceptance in Christ, makes us gracious by some measure and fruits of his spirit, with him; so our conformity hereby to his image, shall own us unto him, howsoever it may be short of the perfect pattern. A 2. Caveat herein is, that seeing there are diverse kinds of the graces of the spirit, some original, and simply necessary to life, as faith, repentance, etc. Others consequent and furthering the comfort and beauty thereof, as full assurance, joy, etc. Therefore we must not measure our growing in grace by these later, which are not always visible, nor simply necessary, 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 several Callings wherein God hath placed us, that so we may bring forth Fruit in due season. That is, whereas every Christian hath two callings. First, his General calling to the Faith, as he is a Member of Christ, and Secondly, his Particular calling for the Public and Private good, as he is a Member thereof. Both these, as they are limited in themselves, so also are they limited and subordinate to each other. I say first they are limited in themselves. As that the General calling of each Christian is first limited to the Place and Ranke he enjoys in the Church: wherein he is either a public Parson, to teach others, and so also is limited to those Degrees of Priority and Order, which God hath there placed, Ephes. 4.6, 7, 8. Rom. 12. that the Spirits of the Prophets may be subject to the Prophets; that confusion may be avoided, and unity preserved: As some to rule, and some to teach; some for Doctrine, and some for Discipline; some for Exhortation, and some for Relief, etc. Or else he is a Private person, fit only to be taught in the public, and not to teach; and yet not debarred from Teaching his Family in private the Fear of God. 1. Cor. 11. Genes. 18. And both these limited, by the several gifts bestowed on them; the Lord requiring no more than he gives: and limited, as also in some sort measured by the Opportunities and Success therein. And so also the Civil calling hath it bounds in itself. Both according to the different Degrees and Ranks of Men, the wise Lord hath disposed in the World; as some to rule, and some to obey: As also answerable to the diverse gifts and uses of Men in the Commonwealth, according to which they are restrained from intermeddling with other Callings. And so also according to their ability in such callings, that none may presume above what is meet. Yea also according to the several occasion; of the Weal public, which in case of necessity may dispense with particular callings, and restrain men from their private dealing, to prevent a public storm: as the blood and spirits in some violent accident, may fail the outward and inferior parts, and so cause some soundings, while they retire for mutual succour to the heart and nobler parts. And Thus are both these Callings limited in themselves. And so are they also limited and subordinate to each other. As first, the Christian calling subordinate's the Civil, and that both in the Matter and Manner, and Ends thereof: As both sanctifying the Matter unto us, that we may lawfully employ the same, because to the impure all things are impure; and so also directing and bounding in the Manner thereof, even so to use these things, as from an heavenly right, so with spiritual affections, and honest means; and so also restraining us herein to spiritual Ends, even the glory of God, 1. Cor. 10.31. and the edification of the Church, the common and peculiar salvation, 1. Tim. 6.19. Secondly, the General calling subordinate's in some special cases the Civil thereunto. As first, in case of General Humiliation, though the Civil be lawful on the six days, yet upon such extraordinary occasion it must give way, and surcease, to signify the truth of our unworthiness, as not fit to live, and so to prepare us the better to spiritual duties. So also the Civil calling bounds the General. Secondly, in case of invincible necessity, for prevention of some deadly harm, by Fire, or Sickness; here the General calling must give way to the Civil, because God will have mercy, and not sacrifice. Thirdly, and so also in case of Charity, or for the relief of a Brother in sickness, or such like distress. Thus are these Callings subordinate too, and limited by each other. And so do give us some Light, hereby to discern of the Manner of our growth. Namely, If our improvement of Grace be suitable to this Subordination, and Limitation of these Callings to each other. This is an undoubted evidence of our Spiritual Growth: Hereby we may discern the Manner thereof. As that, First each Calling be so fitted with such common gifts, which concern the well managing thereof: generally, as understanding therein, and wisdom and sincerity, to improve the same; so also be suited with such particular gifts, as necessarily are appropriated to each in particular. As first, the Public calling of the Magistrate, with courage and integrity fearing God and hating Covetousness. Secondly, the Minister also, as with understanding in the Word, and power to dispense the same, so also with utterance to convey it more effectually, and patience to wait the success thereof, 1. Cor. 19 wisely becoming all to all, that so he may win some, and suffering afflictions cheerfully, 2. Tim. 2. for the justifying thereof. Thus doth the Crier in the Wilderness measure out to each several Calling his special gift, for the approving and managing thereof, Matth. 3. And so doth the Apostle also fitly suit the same severally, 1. Cor. 12. Rom. 12.3. 1. Pet. 4.10, 11. both implying a diversity of gifts, 1. Cor. 12. according to the diverse callings, Verse 4. and also differences of administration of those gifts, Verse 5. according to the several persons and occasions, Verse 6. yea differences of operation and success of those gifts, according to the free goodness and wisdom of God, both in regard of the diversity of subjects, and ends agreeable thereto, and also in respect of the diverse disposition of the same subject, and diverse manner of the working of God's Spirit therein. And yet all these, both in regard of the diverse gifts themselves, as also the diverse administration and different operation thereof, proceeding from the same God, who disposeth and worketh thus diversely, according to the Council of his Will, that by this liberty of working, he may reserve the Glory entirely to himself: And also tending to the general and main good of the Church. Verse 7. As thereby to maintain the Unity thereof, and so to serve in their places and occasions, the several necessities of the same. Whence we may gather these conclusions, for the wise discerning of the Manner of our spiritual growth. First, that as we are fitted with special gifts according to our several callings, so we also improve them so, to the managing of the particular calling, as thereby also they may be useful for the common good, by a wise subordination to each other, in their places, and so maintaining the General Peace, and thereby also serving 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 Object and Season. As the Magistrate sometimes to reward the Well-doer, sometimes to punish the Malefactor: So the Minister to comfort the Abject, and confound the Obstinate. Yea the same subject in the same particular condition, yet must be differently observed, according to the diverse seasons: As David cannot do what he would and ought, because yet the sons of Zeruiah though deserving to but punished, yet are too strong for him. And Shimei though he be pardoned by David, yet he may be justly met withal by Solomon. So Abigail must take her time to convince Nabal of his folly, and the tongue of the learned must minister a word in due season to him that is weary. Isa. 50.6. Thus I say, there being a different administration of the same calling according to the diverse subject and season thereof, affordeth us also another profitable Rule for the discerning and trial of the manner of our growth. Namely, that our gifts be employed fitly to the diversity of the object, and the several seasons thereof, and so wait upon the Lord in the issues of the same. And this is that which in the third place follows to be considered, that as there are diverse gifts, and different administrations thereof, so there are also diverse operations and effects of our administration therein. And that both in respect of the absolute power and wisdom of God, who suspends and altars the success according to his good pleasure, that man's industry may be abased, and Gods free grace advanced. As also that the sincerity and patience of his servants may be tried, the elect may be provoked to more thankfulness, and humility, in that it fares with them herein above their desert, and the reprobate may be more confounded, in stumbling at such means whereby the Saints are gathered. And the Lord may hereby serve his own ends, even the saving of the elect, and condemnation of the wicked. These are the grounds of this different operation of the manifold graces of God in our several callings. And this affordeth us also a third rule for the better trying and approving of our spiritual growth. That seeing the success merely dependeth on the goodness of God, beyond our ability or kenning, but the labour belongs unto us, this is that we must do, and leave the blessing to God: therefore if we be neither puffed up with the good success of our labours, as to grow cold and careless therein: neither be so diverted with contrary issue▪ as to give over the same, but still on either hand shall be more diligent and constant, so long as opportunity is offered: yea, even taking such seasons as the world rejects, to wait the blessing of God; finding our labour to return specially into our bosoms, because he that scattereth, shall have plenty: Hereby we may truly discern the work of grace, and also avouch our improvement thereof. For our further encouragement and comfort herein, observe we yet another Rule. A 4. Rule is to discern the manner of spiritual growth, that God accepteth the will for the deed, and esteemeth our desire and purpose in particular duties, though we fail therein, as if we did them fully. That is, though the work of grace, howsoever in regard of any external practice, it be imperfect, both in regard of the incapacity of the subject, not yet fit for any further measure; as also in respect of our inability to perform what we are capable of, by reason of such mixture of inward infirmity and obliquity 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 less than perfection is propounded: and so even that which we do imperfectly, is accepted of God, as perfect, in regard of his purpose, and our endeavour therein, as covering our imperfection with the perfect rule of Christ's righteousness, and accepting our true endeavours in the absoluteness of his sacrifice. And this serveth graciously to discern the manner of our spiritual growth. As first, that seeing the Lord loveth truth in the inward parts, and accepteth the will for the deed; therefore if still we purpose more than we have done, though we have done our best, as hereby we challenge the imperfection thereof, and yet improve a truth thereof: so thereby we 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 we be prevented of the act by tentation, or want of opportunity and means, yet if still we desire and affect well-doing more earnestly, and use the means to actuate same, hereby we shall discern & approve the manner of our growth. And therefore, that we so grow in grace, as we thrive in the inward man, specially in holy and heavenly affections, and constant endeavours to all goodness. A fifth rule to discern the manner of our spiritual growth, is a wise observation of the mortifying of the flesh, and the manner thereof. First, because of contraries, the same reason may be given: and the same Spirit worketh both by the same Power of Christ's Sacrifice effectual, as well for the one as for the other. Consider we therefore, that the flesh is mortified, not at once, but by degrees; so is it with the manner of our Growth: we are not perfect at the first, but by degrees, even growing and increasing all our life long. Secondly, the flesh is mortified in every part and faculty of soul and body at the first in truth, though not in perfection; so is it in our spiritual growth: we grow in every part, soul, body, and spirit, though not to perfection at the first, yet in truth and sincerity. Thirdly, the flesh is mortified continually, without intermission, because the virtue of Christ in us is constantly operative, though sometimes we discern not the same: so do we continually grow in grace, though we do not sensibly discern it; even as in sleep, and such like particular bindings of bodily sense, we yet continually grow naturally, though we discern not the same. Fourthly, as the flesh is subdued in the main by the abasing of the flesh, in particular failings our particular slips proving means to discern and take vengeance more effectually upon the body of sin and original corruption, outward failings proving effectual to purge out spiritual evils, yea available also further to recover graces decayed, and supply such as are yet wanting; above all, procuring a greater loathing of corruption, and more earnest longing to put off this body of sin: such also is the manner of our spiritual growth. 1. As that decay of subordinate, and less necessary graces, proves a means to establish and increase those that are prime and simply necessary, as Faith, Repentance, and secondly, Failing in particular duties, proves the means to further the more constant practice of the general, as daily humiliation, wahtcsulnesse, sobriety, etc. 3. Conscience of daily infirmities, daily casts us out of ourselves upon the free mercy of God in jesus Christ. 4. Sense of particular slips, daily provoketh to labour, and approve sincerity and truth of heart. 5. Yea the more we are cast behind in any particular duty, the more we hasten forward to the main price of our high calling in Christ jesus. 6. Yea by how much we find defects in all outward duties, which are apparent unto men, the more we shall endeavour the inward conformity of our thoughts and spiritual affections to the will of our God. 7. And look how fare we discern failing in any duty, by so much the more shall we discern the obliquity of nature; not yet perfectly mortified, and so be more abased in ourselves, and cast upon the free grace of God, that so Christ may dwell in our hearts by Faith, and by the power of his grace we may attain to perfection, Gal. 2.20. 8. Look how Corruption is mortified, not by any absolute casting out thereof, that it may not be at all in us, but by a suppressing of and keeping under the same, that it may not reign over us, Rom. 6. as that we are more unwillingly led captive thereby, or less patiently endure the tyranny thereof: that with more cheerfulness and indignation we resist the same, and with more facility and delight subdue the tentation; that with more watchfulness and jealousy we stand pressed against future assaults, and so grow more acquainted with the deceitfulness of sin, and thereby more experienced to undo the snares thereof. So is it in our spiritual growth: Though we may not look for such perfection of Grace in this life, as to be wholly spiritual, fulfilled with all measure of every Grace; yet if we labour not to be destitute of any necessary Grace that may be fit for the present occasion, and so find more ability and delight in the practice thereof, abounding therein with thankfulness and constancy, finding less tediousness and interruption therein, and still endeavouring the increase and freedom thereof; and to this end watching over such lets, especially pride and hypocrisy, which may infatuate the same, and aiming mainly at truth and sincerity therein; above all labouring the acceptance of our well-doing by faith in the Son of God, and so still denying our best righteousness, that we may be found in him. Thus may we discern our spiritual growth, thus may we justify and approve the same. 9 As the subduing of corruption is rather in endeavour what we would do, than what we can do in this life: and this endeavour is specially approved in cleaving constantly to the means, enabling us herein, and also in renewing our combat more eagerly after greater foils: So is it in our spiritual growth, it is rather what we desire, than what we can do for the present, that must comfort us herein. And our desire of these must be continually quickened by the conscionable use of the means, and more inflamed & increased by sense of failing and opposition therein. These are comfortable evidences of this spiritual growth, thus may we approve the true manner thereof. THE CONTENTS OF THE sixth CHAPTER. Of the Measure of Spiritual Growth: where, First, of the Measure we must propound 1. By the Law. 2. By the perfect Pattern. 3. By the end of Holiness. Secondly, the Trial of this Measure. 1. By particular Gifts, and improvement of them. 2. By special Experiments. 3. By several Callings. 4. Variety of Seasons. 5. Increase of Means. More particular Examination thereof by the Commandments, in General, Particular. Of the Law, Of the Gospel, as Faith, Repentance. CHAP. 6. Of the Measure of our Spiritual Growth, and the Trial thereof. ACcordingly as is the Manner, so is also the Measure of our Growth. A very Mystery, not discernible by Sense always, no not by Faith: so only comprehended, as that still we shall be to seek in the Measure thereof. The best Grounds therefore of the Measure of our growth, is according to the pattern and rule by which we must grow, and according to the end to which we aim at; that so we may rather know what we should be, to be humbled in our present failing, and yet provoked hereby to perfection, in that the grace of God is not in vain, the means are effectual to perfect the work. Considering therefore what we should be, we may hence take a scantling of the measure of grace. First, if we observe the rule of our Growth, which is the perfect Law of liberty, whereby we are not only enjoined, to grow up to the full measure of the age of Christ. Ephes. 4.13. but also thereby enabled to perfection, even that we may be made absolute and perfect to every good work. 2. Tim. 3.15.16. So that though we cannot attain to the measure at the first, yet if we justify the law. 1. By approving the equity thereof. And 2. be convinced thereby of our failings therein. 3. And submit daily thereto, that we may grow up thereby. 4. Not disclaiming the rule, though we are short of the extent thereof. 5. Not declining to false rules, to measure and justify our imperfect and deceitful holiness, we do grow in some good measure, though yet we have not attained, and so shall in the end attain the same. For our further trial and comfort herein; know we, that we have true interest in the rule, and improve our spiritual growth hereby, and according thereunto, by these marks. First, if we grow more able to discern the Mystery thereof, aiming rather to adorn the hidden man in the heart, and subdue and rectify the imaginations, and secret thoughts, then to carry us smoothly in a fair outside of conversation. 2 That in this General Mystery, we be able to discern the main and principal Mystery 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 attain to the fullness of the first resurrection. 3. And that yet seeing all this is still in a Mystery, concealing somewhat, what either cannot at all in this life be revealed, as not fit to be known, or else shall be revealed in it time, Phil. 3.16. Therefore, as in humility we most adore what yet is hidden, and with patience wait the opening thereof, by a wise fitting of ourselves thereunto; so, in that which is revealed, we must walk in love, not rejecting such as are short of our measure, nor dejecting ourselves concerning what we know not, and have not yet attained unto, but wisely improving what we know according to the Rule, and so communicating thereof to others: that so, to him which hath, may be given; being faithful in a little, we may be entrusted with more. 4. In all things renouncing our own wisdom in the understanding of this Mystery, and our own ability in improving the same. 5. And so plying the means, with all diligence and wisdom, first, taking that which concerns ourselves, Note. and secondly, present occasions, leaving future things to their several times, and thirdly, taking that for the present which is most plain and familiar: as for obscure and intricate points, referring them to more mature occasions: Hereby shall we faithfully improve the Means, and so thereby attain to a good measure of Grace. Secondly, If we consider the Pattern to which we must grow, must we not still look unto Christ, the Author and Finisher of our Faith? Heb. 12.2. Must we follow men any otherwise, than they follow Christ? 1. Cor. 11.1. And do we not then rest on this Pattern, first, when we daily deny our own righteousness, Phil. 3.10. and labour to be found in him, not having our own righteousness, that so we may be enabled by his power to perfection: secondly, when we rest not on any Carnal or Spiritual Pattern, either of word or action, that is not suitable thereunto? Is there any other measure to be aimed at, than the full measure of the age of Christ? and aught we not daily to be emptied in ourselves, that we may be partakers of his fullness: and can we be emptied in ourselves, but by daily denying our own righteousness; and can we deny our righteousness, but by discerning the imperfection thereof; and can we discern this but in the glass of that fullness which is in Christ? Thus by the pattern to which we must grow we may discern the measure of our growth, even to perfection: and so by how much we come nearer to this pattern, by so much we may approve our spiritual growth. And this we shall yet further discern, if we consider the end to which we grow, namely, everlasting glory, and happiness in the life to come. Which seeing it is perfect without mixture of our acry corruption, constant without any intermission, eternal without any end, therefore the measure of our Growth must be suitable hereunto. 1 We must labour such perfection as is without such mixture, and the purer we grow, the nearer we draw to the life of glory. 2 We must labour to holiness with as little interruption as we may: and so the more we are constant in holy duties, the less we find our vain hearts within, or the world without, to affect and interrupt us therein, the more we may be sure that we grow in grace. 3 Seeing eternity is our end, and goal we aim at, therefore as we must not propound any temporary end, in our spiritual course, so we must not set up our rest in any measure attained in this life; neither must we propound these outward things as motives to provoke us to welldoing: But still we must be labouring, though we cannot attain, and so resemble eternity in our unwearied and renewed stiriving, though after many falls and interruption, that so hereby we may have our conversation in Heaven, and attain at the length the perfect measure. Behold here then the true Measure of our Growth in general, which is to have no Measure in what we have attained, to make the Law our Rule to guide us to perfection, to make Christ our Pattern, to enable us therein, and eternal Glory our end, to encourage us thereto. If we desire yet further some particulars to evidcnce & enable our measure of Growth, that though we cannot attain to that perfection in this life, as to be quite free from sin, yet we may have some marks how fare we may and must grow: Take we in the fear of God to this purpose these rules and experiments. 1 That we must increase in the knowledge of the mystery of Christ, so fare, that we may be able to be teachers of others, for so every one is bound to, as a King and Priest and Prophet in his calling; and therefore so we must labour unto. Heb. 5.11. And therefore neither the ignorant Christian, nor he that sticks in the Elements of Religion, was ever taught by the spirit, neither doth grow in grace. 2 That we increase in all spiritual wisdom and understanding, that we may be able to discern of things that differ. 1. Between things accessary and circumstantial, in necessary things between what is most necessary, subordinating others thereto. 2. Between actions of our general and civil calling, subiecting each to other, and limiting one by the other. 3. Things present and to come, to measure these by the other. 4. Between faith and sense thereof. 5. Between Satan's tentation, and our corruptions, to reject the one, though we acknowledge the other. 6. Between the old man and the new, so justifying the one, as that we disdain the other. 7 Between justification imputed and inherent, to approve this by the other. These differences well observed will much further our growth in grace evidencing the truth thereof promote the spiritual part by abasing the oath and furthering in every part by relying on Christ. Phil. 1.9 10. 3 That we are more wise in redeeming the time, by entertaining occasions of welldoing, and declining the contrary: yea though they be but occasions or appearances of evil. Ephes' 5.16. 4 And so may prevent many unnecessary troubles, and obtain a gracious issue out of such as necessarily do befall us. 5 That we can watch over our unruly affections of impatience, anger, discontent, frowardness, covetousness, etc. 6 And so can be free from scandalous and gross offences. Psal. 19.12. 7 That we know no man after the flesh, that is, use one fellowship in all ordinary recreations of good and bad conference: and first, to spiritual ends, and in a spiritual manner; not to the satisfying of the flesh, but to the humbling and weakening of the lusts thereof. Secondly, To wean us from the world, and provoke us to hunger more earnestly after our dissolution. 2. Cor. 4.13.14. Gal 5.11. 8 That we can make conscience of least evils, yea of the very first motions and thoughts to sin; being wise to discern them, and speedy to suppress them, or turn them to good; for this will prevent consent and act of sin, and lying in the custom thereof; nourish tenderness of conscience, and soundness of judgement; increase fear, and abasing of ourselves; and cast us upon the eye & bosom of our God, by whom we shall be kept from the great offence, and quickened to all power and cheerfulness of welldoing 9 That we can keep a constant course in the practice of holy duties, especially in the family and more private, as prayer, meditation examination of the heart. For these will nourish our familiarity with God, and so make us more confident in welldoing and constant therein. 10 And so can be more careful and intentive to the conversion of others. Luk. 22 32. 11 That we can be more patiented in bearing with the evils of the time, and yet more wise in avoiding contagion from them, more zealous to reform them in our places. 12 That we can be most severe in our own matters concerning sin, and yet most gentle and meek towards others: and yet 13 Can be most mild and indifferent in our own cause, when it concerns matter of profit, or private good, either way, and yet more zealous in God's affairs. 14 Maintaining peace and love withal, so fare as it is possible, and yet to affect most, where we see the best gifts or most need. 15 Watching over our speech, avoiding many words, plentiful in exhorting, spare in reproving, meek in the manner, wise and sober in the carriage, and thankful howsoever, referring in humility the issue to God by prayer and subjection to his will, and comforting ourselves with the return thereby into our own bosom. Thus far must we proceed and grow in grace, these are gracious evidences that we have attained a great measure thereof. Hereunto serve these experiments. 1 That we are grown more sober and exact in the use of our Christian liberty, both in judging rightly of the true compass thereof, and also walking more perfectly according to the strict rule thereof. For herein weak Christians do much fail, as being puffed up with their renewed estate, and so through ignorance, presuming of their liberty in Christ, turn it oft times as an occasion to the flesh: so that not to be brought in bondage thereby, not to exceed the compass thereof, but rather by our wisdom and experience to be a law thereto, not doing all we may, but what may best fit us to the best ends; is a gracious mark of a great measure of grace. 2 That we are grown rich in heavenly experience, both of our own secret corruptions, & also of God's special providence in preventing us of many evils, and turning our infirmities to good, storing up wisely such experiments against the needful time. 3 And so from this experience can more speedily resist tentation, and more courageously encounter the malice of Satan, and put to flight the entice of the world, more narrowly watch over our hearts and ways, and wisely avoid the occasions of evil, and entertain the good; this is a gracious evidence of a great measure of grace. 4 As also, that out of our experience of our own failings, we can grow more charitable in judging of others, Gal. 6.1. and more compassionate of their weakness; yet so, as that still we can mourn for the evils of the time, and so keep ourselves undefiled of the main pollutions thereof. 5 And so are grown more moderate in our zeal, being able to temper the same with discretion and meekness, that so if we cannot benefit others, yet we may less hurt ourselves. 7 Yet so, as that still we grow more courageous for the truth revealed, not sparing our dearest life for the justifying thereof. 8 Yea, can be so fare abased for the glory of our God, that in comparison thereof, our precious souls are not dear unto us. Rom. 9.2. Exod. 32. These are comfortable signs of a great measure of grace. 9 As also, that we are grown more lowly in our own eyes, and humble in the greatest measure of grace, still complaining of our wants, though we cease not to be thankful for what we have received, and esteeming others better than ourselves, because we know ourselves best, and the more we have received, the more we have abused: if God should enter into judgement with us, the more we are indebted to our Christ for his unspeakable gifts. 10 And that in regard of the body of sin hanging so fast upon us, we groan still under the burden thereof, desiring and preparing to our dissolution. Rom. 7.24. 11 And yet still while we are in the flesh, hungering after a greater measure of grace, being more diligent in the means, as this spiritual hunger the more it is, the more grace it implies, so working thus in us, doth argue a greater measure thereof, because to him that hath shall be given, if he so discern, and use his talon. Math. 25.32. 12 And yet out of experience of God's wont and continual favours, 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 joy in the holy Ghost, and cheerfulness in all occasions. Yet Rom. 15.13. 14 Living by faith, even when we have no feeling of comfort, as drowning all sense of present comfort, in regard of our earnest longing after everlasting joys, and apprehension thereof. And so 15 Can be abased of confidence in our greatest abundance, that we may abound with hope in our greatest abasings. Rom. 15.13. 16 Labouring still to have our conversation in heaven, by shining light in a crooked generation. To conclude the point of the measure of grace. And As there are diverse circumstances which do require a greater measure of grace, so may we also discern and further a greater measure hereof by our wise employment therein. 1 The first whereof is our callings, which as they are of more use, either for ourseluas, or others; so do they require a greater measure of grace, though all exact a public truth thereof. As the callings both of Magistrate and Ministry is regard of their pre-eminence and more use, require greater gifts, and greater measure of the spirit in improving of them. So that if we find our gifts suitable, Note. and improved according to these callings we may conclude a greater measure of grace. And seeing 2 Also the diversity of seasons may put us to a greater trial and exercise of our callings. As the time of prosperity especially trieth and exerciseth our humility and diligence therein, because we have then best opportunity and means to puff us up. And the time of adversity calls upon to suffering for our callings, and giving account thereof, and so tryeth the same, and therefore both requireth our greater courage and patience therein. If now then we find ourselves suited with gifts according to these diverse seasons, and especially find the improvement of such gifts, as serve particularly for the redeeming thereof, this is an undoubted evidence of a greater measure of Grace. 3 Seeing, as we grow in Age, so we grow in Grace, and yet to our several Ages in grace, there are appropriated diverse and several gifts, for the better discerning and managing of the occasions thereof: As to Novices in grace, and younglings, spiritual heat and vigour usually appertaineth; to experienced and old soldiers therein, W●sedome and Patience. If now then we find our several Ages in grace, expressing these several gifts, and so proceeding from the one to the other, that the gifts concerning our old age in Christ, though they do not extinguish the other, pertaining to our youth, yet they do temper and qualify the same, and so have the predominancy over them. This is also an apparent evidence of a greater Measure of Grace. 4 Lastly, seeing God requires accordingly as he gives, therefore if our improvement of Grace answer the Means, it is a plain evidence of a greater Measure of Growth. By these things we may discern the Measure of Grace, how fare we may and aught to labour in this life, how we may attain what is competent for this life. And so hereby we may make trial, whether we grow in Grace, and hasten to perfection. If we have attained to such conscience in the duties of the first Table, as that we cannot only prefer the performance thereof above any duties of the second, unless it be in such cases of necessity and charity, whereby we preserve the bond of Love, which is the fulfilling of the Law, though we exchange some particular duties of the first Table, in such cases with some duties of the second, as the occasion requires: But also we can so preserve the holy Order which that Table requireth, as to do all things out of a sound knowledge of our God, and hearty affiance in him, aiming therein at his glory above all, and so therein at our own and others salvation. 1. Com. And that after the prescript manner he hath enjoined in his Word. 2. Com. And that with an holy purpose and intention of the heart, to sanctify his Blessed Name. 3. Com. And especially in those fit seasons which he hath commanded, and so can make conscience, especially of the Sabaoth, as being the Day wherein we may try and increase our spiritual strength. And yet so, that we neglect not to keep every day a spiritual Sabaoth unto the Lord, by constant performing of Private and Family Duties, to build up ourselves and others in knowledge and grace. And, In all these not so much to be comforted in what we have done well, as to be humbled both for what we have omitted, which we should have done, as also for that evil which hath accompanied our best actions; that so still we may be cast upon the righteousness of Christ, and give our God the Glory of all his goodness. These are Good Evidences, that we have thriven in grace, by examining ourselves in general from the scope and duties of the first Table. More particularly we may make trial of our growing in grace, by examining ourselves severally by each particular Branch of that Table, and so by the Duties therein required of us. As by the first Commandment, 1 That we so love our God, as that our lives are not dear unto us, in regard of his Glory; no, not our Souls, in comparison of advancing his great Name, Act. 20. Matth. 5. Rom. 9 and for his sake can love our enemies. 2 That we can so fear God, as to do all things in his presence: To fear to displease him, because we love him; not to fear men, in comparison of him; to endure any afflictions with joy and patience, Rom. 5.4. and so can trust in him, though he kill us, job. 13.15. 3 Can so rejoice in him, as that we can rejoice 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 steal away our hearts from him. And so can abound in thanksgiving and praises unto our God, giving thankes to him for all, and in all things, even in our greatest crosses: yea, rejoicing in this especially, that we can grieve for sin; not only our own, but the sins of others. 4 And so can be more fervent in Prayer and Supplication, with Tears and Groan of the Spirit, for the General as well as our Particular good. 5 Labouring in all things sincerely, and in uprightness of heart. Thus of the first Commandment. For the second Commandment. 1 That we are more spiritual in all holy duties, labouring more for the preparation of the heart, than the outward action, and yet doing all things out of knowledge and conscience, in obedience to Gods will, and not for man's sake. 2 That we be constant and zealous in God's matters, doing all things with courage and wisdom, redeeming the time from unnecessary Pleasures, yea lawful Recreations, to employ it in the best things. 3 That we can avoid all will-worship and lippe-labour, all formality and temporizing, all vainglory and spiritual pride in God's matters, keeping ourselves close to the Rule of the Word, and hating all appearances of evil, yea the very garment that is spotted with the flesh. And in all, using all outward helps, as Fasting, Vows, etc. 4 That we can renounce ourselves, and best Righteousness, and so labour to be found in Christ. Thus of the second Commandment. For the third Commandment. 1 That in all things we aim at God's glory. 2 That we are grown more skilful in the Attributes of God, being able to understand the power and proper use of them, by particular application thereof to our special occasions, Deut. 28.58. Rom. 9.5. 3 That we take not the Name of God in our mouths, but very sparingly, and that not without great preparation, and reverend intention of the heart thereon, and to most weighty and necessary occasions, specially in an Oath. 4 That we can avoid all Recreations, wherein lies any let, depending on the providence of God, as Carding, Dicing. etc. 5 That we can wish well, and pray for our enemies, because they bear the Image of God. 6 That we give no liberty to idle and rotten spirits. 7 That we can use the Creatures with all holiness, sobriety, and reverence, sanctifying them unto us, and be provoked by them still to seek and adore the Creator. 8 And meditate with reverence and admiration upon the works of God. 9 That we can reverence God in his judgements, making still some holy use of them to ourselves and others. 10 That we are zealous of the glory of God, seeking as our places and occasions require, to justify and avenge the same: The more spiritual and zealous we grow in any of these, the more have we thriven in grace. Thus of the third Commandment. The fourth Commandment. Especially our measure of grace may be tried by the fourth Commandment which includes all the other, and expresseth our conscionable performance of them all. And here we may have these experiments. First, that we are established in our judgements touching the morality of the second Sabaoth. 2 That we are more careful in preparing to the Sabaoth in deeper humiliation for our sin, clearer sense of our wants, more earnest hungering after spispirituall refresh, more entire disburthening of our hearts of worldly thoughts and cares. 3 And so are more conscionable in keeping of it. 1 By a more high esteem and serious entertainment of the public Means. 2 By a more spare and sober use of outward comforts. 3 By a greater conscience of privateties. 4 And deeper sense of, and humiliation for our failing therein. 5 With more unfeigned renewing of our vows against the next Lord's day. 6 And more earnest longing after the eternal Sabaoth. 7 Finding more joy and spiritual assurance, in the use of God's ordinances. And yet more, 8 Watching against spiritual pride and hypocrisy, which now will intrude upon us. 9 And so by our familiarity with God, can grow more tender & compassionate in judging and raising up others. 10 More quicksighted to discern inward corruption, & Satan's sleights, more ready to encounter, more able to prevail against them. 11 Can be more wise in managing worldly occasions with retired hearts, and yet in sincerity and faithfulness. 12 And so more weaned from the love of the world. Thus of the fourth Commandment touching our love to God, and so of trial by the first Table. For the Second, touching the love of our Neighbour. Hereby try we ourselves concerning our measure of grace: Generally, 1. If we esteeeme him our neighbour which is of our flesh. Isay. 58.7. 2 If we love him as ourselves. Mat. 22. Particularly, To reverence our superiors. First, By outward gesture, and speech. Secondly, By inward affection and fear. Gen. 31.38. Specially in obedience to the command of the Magistrate, though it may tend to our great loss, yea though they be evil that command, and that with all diligence and faithfulness. Genes. 24.10.12.33.56. 1. Pet. 2.18. In undergoing punishments inflicted by them patiently. Gen. 16.6.9. yea though unjust. 1. Pet. 2.19. In daily thankfulness 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 reverence towards him, and maintenance of him. As also inwardly. 1 Receiving his Message, as from God. 2 Praying, that he may do it faithfully. 3 Enduring his reproof with all patience. 4 Not respecting the Vessel, but the Treasure. 5 Yet wisely trying the Spirits. 6 And waiting the Blessing of God. 3 So, to such as excel us in gifts: whosoever; not to envy them, but rather to acknowledge and applaud the same, 1. Cor. 8.22, 2.3. 4 To our Equals. 1 Thinking reverently of them, Phil. 2.3. 2 Striving rather to give, then to receive honour, Rom. 12.10. 3 Holy salutations and greetings in gesture & words, 1. Pet. 5.14. Exo. 18.7. 5 To our Inferiors: as, 1 Yielding to them in good things, Deut. 17.20. job. 31.13. 2 Giving good example to them, in an holy life, Tit. 2.2. 3 Guiding such as are under us in the Lord. Col. 4.1. Deut. 17.19. 4 Providing necessary things for them, both for body and soul. Rom. 13.4. Isay 49.13. 5 And not to spare punishment, in meekness and sincerity, as occasion serves. 6 To ourselves, maintaining the Dignity and Safety of our Persons and Callings in all things. Phil. 4.8. The more we attain to the conscience and practice of these things, the more we grow in Grace. Thus of the fifth Commandment. Touching the sixth, tending to preserve life, our Trial herein is, 1 If we be of like affection with our neighbour: as first, rejoicing with him, Mark. 10.20 Rom. 12.15. secondly, grieving with him, Rom. 12.15. Isay 24.16. 2 If we further him, in what we may to good, and hinder him in evil, job. 29. 2. Cor. 8.3. Levit. 19.17. 3 If we endure wrongs patiently from him: If the occasion be small, not to be angry, Proverb. 19.10. Numb. 12.3. If great, yet not to revenge, nay, to be slow to anger, Prou. 14 29. Mark. 3.5. but freely to forgive, Ephes. 4.32. 4 Concerning his Infirmities: 1. Not to provoke and discover them, Gen. 13.8. Gen. 27.44. 2. Yea, though we depart with our own right, Matth. 17.25, 26. 3. To pacify his anger, kindled 1. By overcoming evil with good, Rom. 12.21. 2. Seeking after Peace, 1. Pet. 3.11. 3. By courteous Answers, Proverb 15.1. 4. Passing by his Infirmities, Prou. 19.11. 5. Covering them with silence, 1. Pet. 4.8. 6. Taking every thing at the best, 1. Cor. 13.5. 7. To this end making Covenants for peace, not only with Believers, but even with Infidels, Gen. 21.22, 23. & 31.44. So also concerning his Body: first, to provide for it living, Matth. 25.41, 42. secondly, to prevent, and secure in any Danger, 1. john 3.16. 2 To care for it dead, by honest Burial, Act. 8.2. Genes. 25.19. Genes. 58.12. Specially concerning his Soul. 1 Above all, to win him to Christ, 1. Cor. 10.33. Heb. 10 24. 2 To give them no offence, 1. Cor. 10.32. 1. Cor. 8.13. 3 To provoke him by our good example, Act. 24.14. 4 To reclaim him, if he err, 1. Thess. 5.14. 5 And encourage in well doing. So for ourselves. 1 In affording and seeking means for our Souls, as the Word, Sacraments, and 2 Also for our Bodies, as convenient Food, Raiment, Recreation, Physic, avoiding Injuries by Law, lawful defence, etc. Thus may we improve our spiritual Growth hereby. So also by the seventh Commandment, which serves to preserve Chastity. This we shall do, 1 By Modesty, as keeping an holy comeliness in all things. Both in our outward Man. As, 1 In our Eyes, job. 31. Genes. 24.65. Prou. 7.13. 2 In words, first, decent, Genes. 4. 1. Psal. 51.1. secondly, slow, and sparing, Matth. 12.19. Prou. 10.19. Prou. 7.11. 3 In Apparel, 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 be of good report, used 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 Commandment, is Sobriety, and that 1 In spiritual things: as, 1. In knowledge thereof, that it be according, first, to the Word; secondly, our Callings; thirdly, our Occasions; fourthly, to God's glory, and our salvation. 2. In practice, that it exceed not our knowledge, or be not seasonable and suitable to our Callings, but bounded thereby. 2 In Temporal things, as before Diet, Apparel, first, specially sanctifying them to our use, 1. Sam. 9.13. secondly, and sanctifying God, in returning the strength to his glory, 1. Cor. 10.31. though having liberty for the plenty and variety of them, Luke 5.29. Psal. 104.15. Thirdly, yet not affecting highest Places, Luke 14.7. Fourthly, nor unseasonable times, Eccl. 10.16. Fiftly, nor unnecessary means, to increase Appetite, and satisfy Gluttony, and breed Security, as Sauces, Music, etc. Isay 5.9, 10. Sixtly, but furthering hereby inward and outward strength, and avoiding Excess, and delight herein, Prou. 23.24. Luke 21.34. Seventhly, specially at great men's Tables. Eightly, using speech such as may edify, Luke 14.12. Ninthly, leaving and reserving the remnant for the poor, joh. 6.12. 3 In single life: first, watching more narrowly over Affections: secondly, abasing the flesh, by submitting to Afflictions: thirdly, afflicting it voluntarily, by Fasting, 1. Cor. 9.27. and lastly, by preventing the inordinate fire of Lust, 1. Cor. 7.9. 4 In Wedlock, Heb. 13.4. And this, 1. By an holy Entrance, as within the Covenant with the Faithful, and by faithful Prayer, 1. Cor. 7.9. Malach. 2.11. 2. Abstinence from the Marriage Rites in the time of Purge, and set Humiliations, Ezech. 18.6. 1. Cor. 7.5. 3. Use of this liberty sparingly, rather to prevent, then increase sin, Rom. 13.14. 4. And not without Prayer and Thankfulness, 1. Tim. 4.3, 4. Thus of the seventh Commandment. Concerning the eight Commandment, requiring the preservation and increase of our Neighbour's goods, and so our own. Hereunto are required, 1 A Calling, to employ 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 us in, 1. Tim. 6.6, 7. Phil. 4.11. Heb. 13.5. 3 Thriftiness or frugality, in preserving and husbanding what the Lord hath given us, to the right Ends, Prou. 5.15. Reu. 21 5. & 12.27. joh. 6.12. 4 Sincerity of speech, and harmless simplicity, in all our ways, Psal. 15.2. Genes. 23.15. 1. Thess. 4.6. 5 Just dealing, first, in Buying and selling, setting, etc. and to keep a just price in equality, both to Buyer and Seller. 1. As well to the profit of the Buyer, as charge of the Seller, Levit. 25.14. 2. Doing that to others, which we would have done to ourselves. 3. Making recompense of our gain above the principal, if God hath blessed us extraordinarily. 4. And yet so easing others, that we do not grieve ourselves, 2. Cor. 8.9. unless it be in a case of invincible necessity, on their part, and glorious trial of our Faith, on our own part, Luke 18. The second point in just dealing, is, that the thing we sell, be substantial and profitable, Amos 8.3, 4. 3 The means whereby we sell, must be just, as Weights and Measures, Deut. 25.13. Ezech. 45.10. Exod. 22.14, 15. 4 To make good what we hire, as well as pay the price for it, Exod. 22.14, 15. 5 To redeem the Pledge: or, if it be of important necessity, to restore it, Exod. 22.16. and yet take what is offered, De●teron. 24.10. 6 To be surety only for honest men, and that with much deliberation, Prou. 11.15. & 22.26. and to seek release, Prou. 61. 7 To keep all just promises, though it be to our hindrance, Psal. 15.4. judg. 1.24, 25. 8 To lend freely, Luke 6.35. 9 To restore what we borrow, though with the sale of our goods, 2. King. 4.2, 3, 4. 10 To restore what we are entrusted withal, Matth. 21.41. unless it be lost by casualty, or some violence, not by our default, Exod. 22.7. 11 To keep what we find, if it be not demanded, or the true Owner cannot be heard of, Deut. 22.1, 2, 3. 12 To recover our own, if not otherwise, by Law, so it prejudice not our profession, 1. Cor. 6.1. and be used as the last Remedy, 1. Corinth. 6.7. and tending rather to the good of our Brother, than our own Satisfaction. Thus of the eight Commandment, concerning the goods of our Neighbour. The ninth follows, concerning his good Name. Whereby we shall approve the measure of our spiritual growth, if we study by all means to preserve the same, in our selves, and others, Eccl. 7.3. This we shall do, 1 If we rejoice at his credit, Gal. 5.22. Rom. 1.6. 2 And willingly acknowledge what we see in him, and only to speak thereof, Tit. 3.2. 3 Delighting to hear all good reports hereof, Act. 16.1. yet not allowing the vices of men, 2. Chron. 25.2. 4 Interpreting doubtful things to the better part, 1. Cor. 13.5. vers. 7. Genes. 37.21. 5 Not to believe evil reports, Psalm. 15.3. jerem. 40.14. but to be angry with them, Proverb 25.23. 6 Keeping secret his offence, unless it necessarily must be revealed, either to prevent public danger, or further private good, Prou. 10.12. Matth. 1.19. and yet now, if it may be, rather with admonition to himself in private, then reproaching publicly, Genes. 37. 1. Cor. 1.11. Matth. 18.16. 7 To procure a good Name among men, and keep it, Phil. 4.8. And this, First, by seeking God's Glory, though with our disgrace, 2. Sam. 6.26, 27. Secondly, by shaming ourselves, by repentance for our sins. Thirdly, by following after righteousness, Prou. 10.7. Mark. 14.9. Fourthly, to judge and speak well of others, Matth. 7.2. Eccles. 7.23, 24 Fiftly, abstaining from all gross evils, Eccl. 1.10. Sixtly, Yea, from secret wickedness, lest God purge out the same with open scandals. Seventhly, Rejoicing in the Testimony, redounding unto us 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 us for well-doing; as having hereby the true Reputation with God and good men, howsoever the wicked do blaspheme, 1. Pet. 4.14. Thus of the ninth Commandment. Lastly, concerning the tenth Commandment, aiming at the highest perfection, and meeting with the deepest cozenage, and deceit of our hearts; yea, casting down our highest Imaginations, and utterly abasing the pride and confidence of the Flesh. This also will further mainly the trial of our spiritual Growth. 1 As meeting not only with the Mass of corruption, as being infectious to others, jam. 1.14. as ourselves. 2 But also with the very first thoughts and sudden corrupt passions of the heart, as being actual transgressions of the Righteous Law, Rom. 7.9. 3 And whatsoever suggestions of Satan, being never so little dallied with, or entertained in the heart. 4 Much more, if the heart delight, and be tickled therewith; as foolish wishes, dreams, etc. But also enjoining both a sincere heart to our neighbour, 1. Tim. 1.5. as also holy thoughts and motions of the Spirit in ourselves, 1. Thess. 5.23. Ephes. 4.23. And still commanding us to strive against all Lusts and evil Motions, Rom. 7.22. 2. Cor. 12.7, 8, 9 And so approving sincerity in the Inward man, and thereby graciously furthering perfection. Thus may we try, and further increase in grace, by the strict Rule of the Law. Lastly, because the Gospel both commands, and enables to perfection; therefore specially by the Law thereof, we may try and further the Measure of our Growth. Now the Law of the Gospel is twofold: First, Faith, 1. joh. 3.23. And Secondly, Repentance, Matth. 3.14. So that as we believe, so we increase in Grace, Rom. 15.13. As we increase in the power of repentance, so we increase in the practice of well-doing. But of these, more fully afterward in the Rules. Thus we have discerned, what Measure of Grace we may attain unto in this life; that so we may be emptied in ourselves, to give the Lord the only Glory of his Mercies, and daily hold of our Head Christ jesus, and not of ourselves; and so be still striving and hastening forward to perfection. Which that we may the rather do, consider we in the next place, some special Rules and Directions, for our further Trial and Comfort herein. THE CONTENTS OF THE SEVENTH CHAPTER. 1. That God requires of us according to the Means he giveth. 2. That the Grace of God shall be sufficient for us. 3. That there are diverse Measures of Grace, and yet each hath that which is sufficient. 4. That the power of God is seen in our weakness. 5. That the Spirit is a free worker in the Measure of our Growth. 6. That our enduring of Afflictions, much serveth hereto. 7. That God's power must be seen in our weakness. 8. That according to our callings, so our Measure of Grace must be tried. CHAP. 7. Of certain Rules for the discerning and judging the true scantling and Measure of our Growth. THe first Rule for the Trial of the Measure of our Growth, is, That God requires of us according to the Means he vouchsafeth for our spiritual Growth. That is, To him that hath received much, much shall be required at his hands, Luk. 12.47. To him that hath less, God will require no more, Matth. 25.27, 28, etc. The ground hereof is threefold: 1 The Difference of the gifts of God in themselves. As first, that some are general to all, both Elect and Reprobate: as those which concern the managing of their Personal and Public Occasions, for this life; as all Civil and Moral Gifts of Skill and Knowledge, concerning personable Disposition, and common Trades, Vocations, and Sciences: And so such Gifts of Wisdom, Diligence, etc. for the better execution of either. Secondly, some are special, concerning only the Elect, and these also are either general to All, as simply necessary to salvation, such as Faith, Love, Repentance, etc. or they are special, respecting their several Callings and limited occasions therein, which are neither simply required in all, as Gifts of Tongues, Prophesying, etc. at least not in all, in the like measure, and at all times; as Assurance of Faith, joy in the Holy Ghost, suffering constantly for the Truth, Gift of Miracles, etc. 2 The different Dispensation of the Gifts of God, to several persons diversely, according to their Callings and Occasions, as suitable thereunto, Rom. 12.6, 7, 8. Ephes. 4.6, 7, 8. As first, not giving all sorts of Gifts unto any, but unto some one Gift, some another, as their Calling and use is; and yet none shall be destitute of any necessary Grace to Salvation. Secondly, nor giving alike measure of the particular Gift unto All, at any time, but unto some more, and some less, according to their several Callings and Employment in the Church, and Commonwealth. Thirdly, no not giving 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 capacity, for them, and use of them in their several Callings and Turns, to advance God's power in their weakness. A third ground herein is, the several administration of these gifts, which being diverse, first, both according to the diverse 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 Trial 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 upon the Elect, 1. King. 5.6. therefore hereby also may we discern the Measure of our spiritual Growth. 1. That as we receive these common gifts by our right in Christ, so we daily improve and renew our right in Christ, by the holy use of them; sanctifying them unto ourselves by the Word and Prayer, as warranting thereto, and enabling therein, and sanctifying us unto them, by renewing our Repentance, and Covenant with our God in the Blood of Christ, that so justifying hereby our right in them, we may both first improve them faithfully, in the right manner, and true ends thereof, secondly, wait patiently upon our God in the issues of the same, and thirdly, reap comfort and benefit by whatsoever success; that if it speed not, according to our endeavour, we may yet have comfort in the truth of our labour, and much more comfort, that these are not the main: and so it may be good for us to be disappointed in these, that we may make sure of better evidences, and be more faithful in the best gifts. And if our success be answerable to our endeavour, herein also we may have comfort of the special blessing, in the common; that if it go well with us in these inferior, much more than in the principal, as laying up a good foundation by them against the day of Christ, 1. Tim. 6.19. Thus by the improving men of these common and inferior gifts, and different success thereof, may we wisely discern the measure of our growing in grace, and graciously increase in perfect holiness. As growing more in grace, the more we are weaned from the love of these outward things, in the greatest measure thereof: The more we can be abased in the use thereof, the more we can improve them to the best ends: by how much the more our minds are spiritual in these Earthly employments, and more wisely thereby fitted to spiritual gifts, and use of them; the more we 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 even by these meanest and common Gifts, may we make trial of and improve the Measure of our Growth. 2. As also by the diverse dispensation of them. As first, that none hath the fruition of every Gift; but according to the diversity of Persons, Callings, and Use, so each hath his several Gift, though all are partakers of the common and special Gifts, necessary to salvation. And this serveth graciously both to try the measure of our growth, and further therein. And that first, seeing our wise and holy God so dispenseth his Gifts diversely, as that yet he fits them graciously to each particular Calling and Occasion: therefore if we find ourselves sorted with such special gifts, as best agree with our Constitutions, Callings, and Occasions in the Church and Commonweal; hereby we may discern the truth of Grace, and so gather, by our faithful employment thereof, an increase therein. And so secondly, though we are not partakers of the like Gifts with others, which are disposed to special uses; yet if we want not any necessary Grace, which may serve for our own present use, hereby also may we try the truth of the work, and so by faithful improving such particular Gifts, graciously thrive therein. 3. That seeing even such graces as are necessary for the finishing of the work, are not dispensed unto us, in their full measure at the first, but so enlarged and increased, as our capacity serves, and occasions do require: Therefore, though we find not the full measure at the first, nay, rather find a growing therein, according to the wisdom of the disposer, and our special occasions, and so can improve and apply the same accordingly. Hereby we may truly discern the Measure of our Growth, and still may further our thriving in Grace, and so also may reap sound comfort therein. Thus of Trial by the diverse dispensation of the graces of God. A third Rule yet remains, concerning the several administration of them, both for the Trial of the Measure of our Growth, and comfort therein. Namely, that seeing the Lord requires no more than he enables unto, and enables no otherwise, then that still his power may be seen in weakness, and his glory perfected in infirmity, and turns all things about to the best unto us. Therefore, 1 As the gift is given, but in it order & measure, not fully once, but by degrees according to the fit seasons: therefore if it be employed accordingly thereunto, hereby we may discern the measure of our growth. 2 Seeing the divine assistance even in the use of the same measure of grace proves usually different; either, because he may suspend, or enlarge as he pleaseth, or somewhat may be in us, which may cause the suspension thereof, either want of preparation, or neglect of repentance or confidence in our own wisdom, or such like: therefore though now we find not the like success of our endeavours, or happily find the contrary: yet may we not justly challenge our thriving in grace, nor that we have abated of our former measure, but rather comfort ourselves in what formerly we have found: And so relying on God's faithfulness, assure ourselves of a recompense herein: so labour to find out and remove the cause of this divine failing, that so we may not fail of sufficient amends. 3. Seeing we must look for opposition in well doing, and the more we endeavour, the more we shall be opposed, and so sometimes mainly disappointed in our best endeavours for the present by the prevailings of tentation. Therefore hereby shall we discern and approve the measure of our growth, if we can more particularly descry the tentation, and be more humbled in our yielding thereto: if we prove more diligent and earnest, even after our foils, and watch more seriously against future assaults. This doth graciously evidence the measure of our growth, and much availeth to the increase of the same. And thus of the first rule, that God requires of us according to the measure he gives, as also of such particular branches thereof as serve to try the measure of our spiritual growth. A second comfortable rule hereto is, That the grace of God shall be sufficient for us. That is, That the measure which already we have attained by grace, for the present shall be sufficient for us, to sustain us against tentation, to give us acceptance with God, through the power of his free grace, that so we shall not fall desperately backward again. And secondly, that grace whereby we have come thus fare forward, shall still be effectual and sufficient by new supply to lead us yet further and further till jesus Christ be perfected in us. The grounds hereof are these, first, in regard of God, 1. The absolute power of God herein, in giving that measure of grace which best pleaseth him. 2. Phil. 15. 2. His singular wisdom in disposing of the measure he giveth, as fittest for our present estate and occasions. 3. His infinite goodness in accepting the measure he bestoweth, above all worth thereof, in the merit of his Son. 4. His incompatible glory, who thus disposeth of the Measure, and accepteth the same, that he may have the only glory of his Power and Wisdom and Mercy, in disposing and accepting of his gifts, as may wholly respect the same. 2 In respect of ourselves. 1. Our incapacity of receiving some gifts, or the measure of them. 2. Our Infidelity and Aptness, to limit our God unto the Gifts, and Issue thereof. 3. Our different occasions for the use of his gifts, in their several seasons. Out of which ariseth these comfortable Conclusions, for the Trial and furtherance of the Measure of our spiritual Growth. As first for Trial, That seeing what we have for the present shall be sufficient, whether we fail in our endeavours, or succeed well therein, and that through the free grace of God comforting us in our desires, though we fail in the issue, and accepting the success fare above the worth thereof. Therefore, if now we can still rely upon the free grace of God, referring ourselves to what success it please him, and yet not neglecting the use of any means, whereby we may attain the best success, comforting ourselves in our failings, by what we would do, and ●umbling ourselves in what we have done, as being full of weakness and corruption, and still relying on God's free grace, for our further enabling; this is a gracious evidence of the Measure of our Growth. 2 Seeing the Grace of God is free and so constant, as to perfect the work he hath begun in us, and therefore we shall certainly in due time attain perfection; therefore if in all our endeavours and proceeding, we still rely on God's free grace, both for the acceptance of our persons, that we may be enabled to well doing, as also for the undertaking and prosecuting of the work, merely held of his free grace, specially in the issue thereof, submit wholly thereto, and comfort ourselves in the acceptance of our persons, above all worth of our well doing, and in the truth of God's promises beyond all present performance of the same, living still by faith in jesus Christ, and seeing a fare off by faith into the glory which shall be revealed; shall endeavour still to cast away every thing that presseth down, and shake off the special sin that hangeth so fast on us, that so we may run with joy the race that is set before us. This is a sure evidence of our spiritual growth, hereby we shall approve and improve daily the measure thereof. Lastly, seeing whatsoever we are or shall be, is of God's free bounty, and superaboundant grace: therefore if in whatsoever we are or do, we ascribe all to the mere goodness of God, doing all our works for us, and crowning all our works in us, enabling us to do above what we can desire or think, and accepting what we do above any ability or worth in, and of ourselves. Hereby we may truly evidence the measure of our spiritual growth, the more we can depend upon the absolute goodness of God: and so may graciously improve and further our hastening on to perfection. A fourth rule hereunto is, That As there are diverse measures of glory, so there are also diverse measures of grace suitable thereunto. And yet each shall have sufficient to make up his particular measure: and this, according to the free grace of God, who giveth to each as it pleaseth him And this according to his unspeakable Wisdom, to reserve the glory of his mercy entirely unto himself: yet so, as that, 1 In the diversity of measure, each shall have sufficient to the end they are ordained. 2 Each shall hereby be more serviceable to each other, for the present, common good, and future main End, even the glory of God. 3 And so each shall hereby provoke other more effectually in their several measure to their main End, the glory of God, and their own salvation. Out of which Ground arise these most comfortable Conclusions. 1 That seeing the wise Lord dispenseth severally, according to his pleasure; therefore we must be contented with what he hath disposed, and yet not neglect the means, whereby we may both confirm what we have, and also increase it in our several occasions. 2 That seeing in this Diversity yet each shall have sufficient; therefore we may neither envy the greater measure of others, nor be dejected in our own less: but rather with thankfulness bless our God, that it is more than we deserve, and in all cheerfulness and diligence improve the same. finding this as an evidence 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 us; and measure ourselves and others, as we follow Christ, and endeavour to be partakers of his fullness, that God may be be all in all in us. And hereunto serves a fift Rule. That the Spirit worketh freely, as in the manner, so especially in the measure thereof. That is, Whereas the work of Grace is the only work of God's Power and Goodness, and that only for his glory; therefore, seeing nothing in us can further or hinder him therein, it must needs follow, that as by his Spirit he gins the work in us freely, when and how he pleaseth; so also doth he most freely lead forward the same, both by what means & manner seems best to his divine wisdom: yea, then doth most express this admirable liberty, when by reason of greater oppositions without, and tentations within, his glory may be the more preserved, or impeached. And this falls out in the greater measure of our Groweth. Because now; we shall be subject to more inward buffet, of spiritual Pride, vain glory, Hypocrisy, or the like, to hinder our true judgement thereof, or the further thriving therein: And now we shallbe more privy to the deceitfulness of our hearts and power of corruption, which without his special grace, may distract and confound us in the same: Yea we shall want greater oppositions from without, by slanders, persecutions, and to discourage, and deject therein. And therefore herein the liberty of the spirit doth appear more wisely and gloriously, either suspending some operations thereof, which might cause those spiritual ends, or leaving us to some outward evils, to purge out those that are inward, and yet sustaining us wonderfully with secret evidences to control the deceitfulness of the heart, and satisfy us graciously against the challenges thereof: and to comfort us also in the greatest sense of inward corruption: Yea mightily arming us with inward power to overcome all outward oppositions, and recompensing the same gloriously with more inward, unspeakable and glorious joy. And yet in all these working most freely, both concerning the time, and measure and means, as pleaseth him. That he may have the only glory of all his works, and flesh may be confounded in all confidence therein. Of which more Particularly in the Cases hereafter. From whence arise these most comfortable Rules for the Trial of the measure of our Growth and proceeding therein As first, that seeing the Spirit worketh freely, even from the Beginning to the end of the work, therefore we must discern the Measure of our Growth by the Free working of the Spirit, both affording what measure of ability it pleaseth him in welldoing as also giving such success thereto, as may still evidence it absolute liberty, and reserve the glory entirely unto God; that so we may neither be puffed up with good success, to hinder further proceeding, nor confounded in the contrary, to challenge the truth of the work. 2 That in our greatest measure we still depend upon the liberty of the Spirit, affording comfort therein, and ability to improve the same aright, and so still to go forward, and also wisely tempering our best endeavours with many interruptions and disappointments; that so the flesh may be abased, and all carnal glory confounded. But of this before, in the opening of that Resemblance. A sixth Rule hereto is, That the Power of God is seen in our weakness, and his glory 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 only may have the glory of all his mercies: Therefore necessarily must our weakness be daily subdued by the power of God, which otherwise would prevail to overthrew the Work, or else wisely turned to the furtherance of the Work, that the glory of both may only redound to the Lord: Both the glory of his Power, in subduing or more weakening Corruption daily, which of itself necessarily increaseth, and of ourselves we are no way able to subdue: As also the glory of his Wisdom, in weakening and subduing Corruption by such means and in such manner, as in all likelihood of flesh serves more to enrage and increase the same, as by Afflictions, Desertions, and such like. Yea, wonderfully turning about the sense and power of Corruption, not only to the weakening thereof, but also to further us graciously to a greater increase of Grace. From whence do arise these comfortable conclusions to discern the Measure of Grace, and further us therein. First, that seeing the Power of God is seen in weakness. Therefore as we may not look for any further Measure of grace in this life, than what is accompanied with much weakness, so we may hereby discern that to be a competent and thriving measure of grace, which s●rues most to discover corruption, tends most to the ab●sing and subduing thereof. So that the more we feel the burden of corruption, the more we are sure that we grow in Grace, the more we discern the deceitfulness of the heart, and perverseness of our thoughts, the more light and grace we have received. Yea the more we are abased and emptied of all confidence in our own ability, the more we are interessed in the power of God. The more we discern our failings in the best, and renounce our own righteousness, the more we live by Faith in the righteousness of Christ, and so thereby shallbe more enabled to Perfection. Secondly seeing the Glory of God is Perfected in Infirmity: Therefore if in all our actions we aim at God's glory, subbordinating our chiefest good thereunto, and still denying ourselves and best righteousness; that he only may be glorified in the beginning and leading forward of the work. This is a gracious evidence of the Measure of our Growth: hereby we may reap found comfort in the greatest sense of our infirmities. But of this more heretofore in that Rule that we must live by Faith and not by sense. A seventh Rule hereto is, That seeing Affliction is a gracious Means and Trial of our spiritual Growth; therefore hereby we have some light to discern the Measure thereof; especially in those Afflictions which strip us of rejoicing in the flesh. Which usually is no mean encouragement, to striving in well-doing, that we may have praise with men, serve our present turns. 1. Such are Slanders and Reproaches for well-doing, Ill requital when we have done our best, because happily we have mingled some carnal Ends therewith. And, 2. Disappointment of hopes for present occasion, both spiritual and outward. 3. No comfort in Prayer, having the Word, but rather greater sense of Corruption. If now in these strange Cross and Confusions we can so carry ourselves, as though we must be humbled herein, because some cause is in ourselves, yet still we must and can go forward, holding to the testimony of our conscience in the truth of what we have done, and yet renouncing the verdict thereof, to be justified thereby, can still in obedience to our God through the power of Christ wrestle against these confusions, as that still we prove more serious and spiritual in well doing: not so much to stop the mouth of the wicked, as to approve the sincerity of our hearts unto our God, and grow more familiar with him, weaning ourselves from popularity and by-respects, and retiring ourselves into the secrets of the Almighty: this is gracious evidence of our increase, in a good measure of grace, of our hastening to perfection, and eternal glory. Assuring ourselves that though in regard of corruption now more discovered, and opposing, we are like to meet with more affronts, both from within and without. Yet as these do call for a greater supply of God's grace to subdue them: so they argue a greater measure of heavenly light, by discerning and striving against them, and so shall interest us in a greater measure of God's power to master the same, yea shall be a means to provoke us to a more earnest stirring up of the spirit in us to assist us in the conquest, enable us to a more diligent use of our spiritual weapons to encounter the same, and yield us more experience of the wisdom and power of God enabling us herein, be more humbled in the sense of our own traitorous heart, daily labouring to betray us herein & so daily more provoked to the denial of ourselves, that we may still be found in Christ, and by his power enabled to perfection. And comforting ourselves, that as our greater measure of trial argues a greater measure of Grace, because the Lord will lay no more upon us than what we shall be able to endure, and will give an issue to the tentation, according to his grace, and as it shall be best for us: therefore shall his grace be sufficient for us, to bear the brunt, that we may not be overcome thereof, and the same grace that sustains in the combat, will enable us to such a conquest therein, as that still we may hold of God's free grace for our humiliation, and wait upon the same, for our present deliverance, and hunger after the full measure thereof, for our final deliverance out of all our troubles. The last rule for the trial of the measure of our spiritual Growth and comfort therein, is, that Golden Rule of the blessed Apostle. Namely. That all things work together for the best to those that love God, even to those that are called according to his purpose. That is, Seeing the work of our sanctification is of God's free grace, so leading forward the same, that as may serve to our main Good even to attain the Goal and also the main end, even the glory of our God. And therefore though we are like to meet with many interruptions of sin and afflictions to hinder the work, in regard of our own inward corruption and the malice of Satan, and outward occasions working their part: yet seeing the Lord promised to perfect the work he hath begun in us, therefore will he herein especially make good his word, to supply us with such outward means, as may further the same; namely, the continual operation of his spirit, furnishing ●s, with all helps hereunto. By the power whereof, even all outward and contrary means shall be wonderfully turned about to the best unto us, even to further our reckoning against the day of Christ. So that if we find this experience in ourselves, that we make advantage of troubles and sins to further us hereunto, we may safely conclude that the grace of God is not in vain in us. That we have attained to a glorious measure thereof. Particularly, if we find that our troubles and afflictions more weary us from the love of the world, and serve more to the emptying of the flesh of all carnal confidence, if they make us more compassionate and charitable in judging and relieving others and prove gracious antidotes to prevent the breaking out of corruption, more effectual purgations to eat out the core thereof, if we find that our troubles are still warring to prepare for further trials, and wise preservatives to keep us from unnecessaries dangers: And so thereby grow more watchful against future assaults and the occasions thereof our sins: And yet can with more patience and cheerfulness bear them, and so wait upon our God with more thankfulness and contentment in the issues of the same, quieting ourselves in such issue, as though it cross our present expectation, yet it may serve to our future good, and affordeth (if we can see by faith) no small advantage for the present. These are gracious evidences that they work together for the best unto us, and so do truly avouch a great measure of Grace. The like may be said concerning our sins. The same Rules serving truly for both, of which I spare now further to entreat, because you shall hear hereof anon more fully in the Cases of Conscience particularly explaining and resolving the same. THE CONTENTS of the 9 chapter. 1. Zeal of God's glory. 2. Constant delight in the Word. 3. Contentation in God's providence. 4. Deeper sighed of corruption. 5. Greater tenderness of conscience 6. Mourning for the sins of the time. 7. retiredness from the world. 8. Mastery of our affections. 9 Victory over special corruptions. 10. Spiritual wisdom to discern of things that differ. 11. Answering the Lord according to the means. CHAP. 8. Of the marks of spiritual Growth and Trial thereof. FRom this that hath been observed concerning the manner and measure of our spiritual growth, and such Rules as do serve for the trial of both, and improvement of the same, to our further increase, and also for comfort therein: we may easily discern the several marks and signs thereof. These are either general both concerning our selves and others. Or special also concerning as well others as our selves. Touching the signs and marks these in respect of ourselves generally are: First, increase of saving knowledge both in the power of corruption and deceitfulness of our hearts. 2. As also in the sleights and methods of Satan working and prevailing thereupon. 3. And specially in the great Mystery of Christ, enabling to prevail against them all. 4. And so of our true scantling and measure of proceeding herein. All these are undoubted fruits of saving knowledge: and to the discerning of our saving knowledge in each of these, we must try the power thereof, by these several Marks. As first, Concerning the Power of corruption. That we then truly discern it, and have gained some good measure of the knowledge thereof. First, if we are skilful in the root and fountain thereof; namely, original sin. 1. Both of the general defilement thereof, polluting each part of soul and body, that so we may be wholly convinced thereby, of utter inability to good, and proneness to all evil; and thereby justify the Lords just hatred of us, and averseness towards us, either to do us any good, or free us from evil, as being holy, and so can have no fellowship with us, as being just, and so will not any way relic us. And this knowledge serveth, 1 To confound us utterly in any good we do, or can do▪ seeing it is altogether infatuated by this pollution. 2 To condemn ourselves for any evil we do, because our filthy nature is the main cause thereof; it can yield no better fruit, though there may be outward occasions thereof. 3 And so wholly to submit us to whatsoever chastisements we endure for the present, and prepare us to whatsoever is to come, because we have deserved infinitely more. 4 So to cast us utterly out of ourselves, and, relying upon our own ability, either to do good, or avoid evil. 5 And so to prepare us to hunger after the righteousness of Christ alone, by which we shall only be relieved herein. A second thing that we must be acquainted withal concerning original corruption, is, That not only as sour leaven, it hath leavened and corrupted the whole mass of our own bodies and souls, and whatsoever we do, or can do; but also that as a filthy leprosy it spreads itself, to the infection of all round about us, and belonging to us, even all the creatures whatsoever, farther off, or nearer; whatsoever is most dear and near unto us. And this serveth, 1 To justify the providence of God, in turning the creatures, appointed for our good, either to plague us with their opposition, or to humble us in their want of subjection, & expected supply unto us. 2 To confound us in our liberty over the creatures, because we have utterly lost it; & do evidence our loss, by our necessary abuse of them, either in defect, or excess; & do pay for our abuse, either by being deprived of them, or being not satisfied with them, either turning them to our present confusion, or hindrance to our present & future good. 3 To subject us wisely, to what we have aimed them to, even whatsoever punishments are by them inflicted upon us. 4. To be careful daily to sanctify them unto us, and watch over ourselves in the use of them, lest our corruption infect them anew; not to desire them greedily, lest we seek our bane; nor grieve immoderately for the loss of them, seeing they are our enemies; not to envy others that enjoy them, nor admire them herein; seeing they are no better than swords to cut their throats. 5. But rather to turn our affections upon ourselves, grieving for our sins that cause this enmity, and abuse, desiring to be eased of sin, that these may be no burden unto us, enjoying our happiness therein, if it only consist in these, and admiring the mercy of our God, that yet we have any use thereof, fearing ourselves most, when we have most share of them, because we are like to be beaten with more stripes, at most shall find them lets unto us in better things. And comforting ourselves in the want of them, that we are eased of an heavy burden, and so may go lightlier on our journey; may more depend upon heavenly supply, and hunger more earnestly after heaven's fullness. 6. Labouring above all to be found in Christ, who hath slain hatred: In whom our right is restored to these, by whom grace is supplied to use them aright, contentment afforded in each measure thereof obtained, and blessing thereupon, as shall be best for us. A third thing to be known in original corruption, is, That it not only defiles ourselves, and infecteth others: But also thereby utterly disinables us to any good, and corrupteth all natural and moral good that is in us, and so provoketh us to all evil upon 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 kind of wickedness. And this serveth, 1. To our utter abasing in ourselves, as having no possibility to good, all aptness and readiness to evil. To advance the providence of God, in restraining us from such desperate evils, for the more quiet and common government of the world. His mercy, in keeping us from such excess as others fall into, that our condemnation may be the less. His justice, in leaving us to what our nature so affects, and rest in. His wisdom, in turning such corruption to so great good, even to send us out of ourselves, unto Christ. His power, in subduing such a monster of corruption, and taming it wonderfully, by his mighty and yet easy yoke. A fourth thing to be known in this original leprosy, is, That it binds by the guilt thereof, to all sorts of punishments, both of body and soul, state and all, and that both present and to come. And this teacheth, 1 To justify the Lord in all hi● judgements, as being righteous. 2 To advance his mercy and admirable wisdom, both in the measure of his chastisements, as being fare less than our desert, such as we may endure; and also in the use and end of them, and serving to kill the Cockatrice that bred the egg, to save the sinner by the smart of his flesh, which in itself usually increaseth sin and punishment. 3. To confound man in himself, as the author of his own woe, and 4. So to send him for relief out of himself, where it may be found. The last thing to be known concerning original corruption, is, That like a Gangrene it mortifies and makes senseless & liveless, wheresoever it spreads, and it spreads a●l over, until it be healed; s● that as hereby our state by nature is vtter●● incurable of itself: so in this it is incurable, b●cause it hath no sense of it rott●n estate, b●t to delight therein: and so rejects or corrupts all medicines that may cum e the same. And this serveth, 1. Yet much more to confound all ability or wisdom of the flesh, which is enmity against God; plots it own destruction greedily, by delight & prosecuting of sin; is led captive by Satan at his will, & so fast bound by the chains of his own cursed lusts, to eternal vengeance. 2. To magnify the wonderful power, wisdom, mercy, & justice of the Lord. His power, in raising from the dead. His wisdom, in making way hereby for the Messiah to perform the work of redemption. His free mercy, in saving such a desperate state. His justice, in leaving man to what he chooseth and delights in, and filling him with the fruit of his own inventions. Thus must we be acquainted with the root from whence we sprang, and with the several branches thereof. And so the more we discern the particulars thereof, the more we labour against those streams which come more immediately, and primarily from this fountain. The more we may evidence our spiritual 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 evil, comforted more in good; more careful to nourish and increase these, and prevent or suppress and diminish the other: Watching hereunto over our heart's most warily, and keeping a strict government and audite therein: 2 Seeing dat evils, as vain words etc. as they proceed from that most dangerous effect of Natural corruption, prevaricating true judgement, and so mistaking things, as not sensible of them: so herein they are more dangerous, though not in themselves; because, either they are not discerned, or diminished and misconceived, as excluding repentance, and so exposing to greater evils: Therefore to make conscience of the smallest sins, more to take notice of them, more to be humbled for them, is an evident mark of a great measure of Grace. 3 As by reason of natural corruption we affect all sin: So specially we delight in that, which most agrees with our filthy nature, as to satisfy, so also approve the same: so that according to our several complexions, company, calling, stream of time, etc. we are more specially addicted to some one sin, above another. And the danger hereof is this, that the reigning of our Master sin, doth not only challenge the truth of any grace at all: but even the remaining of such beloved Dalila, and prevailing in us, is both a main blemish in the face, to disgrace the beauty of profession, and also a sharp thorn, to pierce the Conscience: Yea, it proves a main bar to hinder Repentance, and grieve the Spirit, and so becomes oft times the means to lull Samson asleep, and thereby to bereave him of his strength, and pluck out his eyes, and so to expose him to the malice and scorn of his Enemies. And therefore seeing these Darlings will hardly be cast out, or kept out from returning again; it is therefore a great portion of grace, either to cast out these altogether, or else to make them like the Gibeonites, more serviceable to better use, either to humble us the more, or to cast us daily more entirely on the free grace of God: And so still trying our strength hereupon, acknowledging our weakness herein; comforting ourselves, that in these we most condemn ourselves; these are always in our eye, these are chief in our chase; these serve to sharpen our sorrows, to abase our greatest comforts; these further patience in troubles, and make all pleasures tedious unto us; these specially wean us from the World, and provoke us to hunger after our dissolution. 4 Seeing natural corruption, as it is mortified, & insensible, so it also creeps secretly like a Gangrene, not appearing so much or so soon in the flesh, and outward parts, but inwardly preying upon the most inward and noble parts, and rotting at the heart, while the outside is not touched: so that outward duties may be performed even from a rotten heart, and evils may be left or restrained outwardly, though the heart inwardly be more affected and enraged therewith. Therefore it is an evidence of a great measure of grace, to affect and love that good the more, wherein we have failed outwardly; yea though we have sound smarted therefore, and to increase our endeavours, for the performance thereof: And it is no small portion thereof, more to hate the evil we would not do, and yet cannot choose, more to suspect our own strength, and avoid the occasions thereof, more especially to watch over our Christian liberty; as giving way thereto, and excusing the same. 5 And seeing our corruption being inward and deceitful, doth therefore give way more often and willingly to secret evils, as serving more dangerously to harden the heart, and yet satisfy the lusts thereof, and yet to preserve the credit of civil honesty, or outward profession, which open and gross sins would disgrace, & usually hideth or excuseth the same upon pretence of necessity, infirmity, etc. Therefore, seeing the power of grace labours especially to subdue the wisdom of the flesh, it is therefore a sure mark of a great increase thereof, if it specially takes notice of secret and spiritual evils, as hypocrisy, security, spiritual Pride, Vain glory, carnal policy in sinning closely, & hiding it, enabling us as to avoid sin in secret specially, because the eyes of the Lord are upon the most secret, and to do good in secret, that we may avoid those spiritual snares of hypocrisy, vain glory, security, and the like. And procuring in us a more free and particular confession of sins, though it be to the shaming of ourselves, that we may seek the face of our God in the righteousness of his son, for the pardon thereof, laying the blame thereof only upon ourselves, and renouncing ourselves utterly, for relief herein. 6 Seeing by this inbred corruption we are not only defiled ourselves, but also do infect others thereby. Therefore may we also approve a great measure of Grace, if we prove more conscionable in the sanctifying, more reverend, and moderate in the use of the Creatures, not delight in their Enmity procured by our sin, are more compassionate of them, and yet less affected toward them, specially seeing hereby we have proved most injurious to our kind, making our friends enemies; by our sin, our children and servants, neighbours and strangers all faring the worse hereby. If then we can love our enemies, to make them friends to God, and mourn for our friends that are enemies to God, taking to heart the sins of the time, and bearing a part in the afflictions of the Church abroad, though we are quiet at home, preferring the common good before our own private; these are gracious evidences of a great Measure of grace. 7 Whereas this corruption makes us prone to all evil, and backward to all good: Therefore, the more we find ourselves forward to all good, as well as some; more cheerful in performance thereof, even when there is most general opposition; more patiented in the success thereof, as having deserved nothing: Hereby we do approve a greater Measure of grace. 8 And so also if we find a greater hatred of all evil; more hearty sorrow for the doing thereof; more care to admonish others, to beware by our f●lls; more jealousy of ourselves, to prevent Relapse; more wisdom to avoid the occasions thereof, and to defend ourselves more profitably against future assaults. 9 Seeing by the Chains of this Corruption we are fast bound within and without, to all present and future plagues; therefore the more peace of Conscience we find within, more entire fellowship with God, in private Prayer▪ Meditation, etc. more joy in his presence, more contentment in his providence: These are sure evidences of a great Measure of grace. And so on the other side, if we find more willingness to troubles without, more cheerfulness 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 wisdom to make our peace with God, more care to keep peace with men, more sorrow for sin, then for our smart, more care to sanctify the trouble, then to be rid of it. These are sure marks of a good thriving in grace. Thus concerning the knowledge of original corruption, and such branches thereof, whereby we may know whether we have increased in grace generally. A second thing to be known for the further trial of this increase; is the deceitfulness of our hearts, arising from that cursed spring, & more infecting and increasing the same: for as it deceives the heart, by it sudden, and secret motion, near & familiar semblance, so agreeing with the lusts thereof, and cloaking the same, by it fair shows of Free will, necessity, infirmity, etc. So that the heart conceives this Original blame, either not to be evil at all, or not so evil, but that it hath some mixture of, or ability 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 deceives it. As either giving 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 up the root, it both gives it some rest, to it more inward nourishment, and makes it also more fruitful to put forth any kind of evil, upon all occasions. And this is that main deceitfulness of the heart, which we must especially take notice of. And hereby we shall easily discern all other deceits thereof, either in judgement, or practise, whereby it deceives itself and others, and so is deceived of itself and others. It were infinite to run over all these, and indeed impossible to discover them all, because the heart of man is deceitful above all things: who can know it? only we will endeavour, according to our poor experience, to point at some in each kind, as capital above the rest, by the observing and inveigling whereof, we may the better prevail against any inferior. First then the heart deceives itself in the judgement of things, and that chiefly, when it useth his own blind and false Spectacles therein, and so necessarily either mistakes good for evil, and evil for good, or else a lesser or apparent good for a greater, a greater and apparent evil for a less, or that which only seems so. And so is deceived hereby both in it choice, as shooting in a broken Bow, that will fly about his ears; or in a crooked Bow, and so he must needs shoot awry; or in an unfit Bow, and so he must needs shoot short, or over, if either it be too weak for him, or he for it: Or else he is deceived in his aim, and so lights over, or under; or else in his mark, and so looseth his labour, and wager too, though he hit the stake. And that we may perceive how easily in all these, he may deceive himself, and be deceived; consider (I pray you) another deceit of the heart: That though it would gladly trust itself, and no other; yet because it hath need of others, and so is convinced of it own insufficiency: therefore to make a virtue of necessity, it must range abroad, and finds this it wisest and safest way to serve himself of others, even by serving their turns, and observing their ways; abjecting himself basely to their humours and guise, that both he may supply himself with what good he seeks, and secure himself of what evil he fears; especially may hereby justify, or at least excuse it own deceitfulness. Thus the heart usually deceives itself, and is deceived thereby, while taking his shoes at others Lasts and Fashions, he either so pincheth himself, that he cannot go, or must needs go loosely or dangerously upon such Pattens, and Stilt-tops; or tire in the midway, because his shoes will deceive him. So befalls it all such, as see with other men's eyes, and travail with such false Guides, as Custom, Example, Multitude, etc. Civil honesty, Profession, Laws of Men, and the like. Thus doth the heart deceive itself in the judgement of things, and so is deceived thereby. And so error in judgement (as hath been shown) breeds deceit in practice, either to take a wrong way, or else to fall foul in the right; either by too slow and late entrance and pace therein, as by late Repentance, or supine negligence, security, and presumption, etc. or by overhasty running ourselves out of breath, and tiring half way; by blind zeal, selfe-confidence, carnal wisdom, superstition, vainglory, etc. the foolish heart deceiving itself herein, and being deceived thereby. And hence proceedeth another deceit of the heart: that as it hath been deceived, by taking his aim from others; so he hath no way, either to excuse itself, and cry quittance with others, then to deceive them again, that all may go to hell for company. And this it doth, even by the same means, whereby it deceives itself, and is deceiu●d by them. So that if we can wisely discerns this deceitfulness of the heart, in it particular ways, and so the less trust it, when it most feigns, and cries arm with the soon; the more build upon it, when it most humbles, and puts us to a Nonplus in ourselves: These are undoubted signs of a great measure of Grace. Thus of the second evidence, namely, the knowledge of the heart's deceitfulness. A third thing to be known to evidence our spiritual growth, is the sleights and stratagems of Satan, working upon our corruption and deceitful hearts. These we shall know, 1 By better acquaintance with our own wicked hearts, which answers (as face to face) Satan's entendments, & so by betraying it self to him, provokes him to suit his tentations agreeable to it several dispositions. 2 By experimental knowledge of the Word of God, whereby we shall be able to discern his Methods. 3 By earnest prayer unto our God, and more familiarity with him, who will not fail hereby to reveal the same unto us. 4 By taking notice of the diverse occasions of others in the Church, who will not fail in their several ways and sleights to discover Satan in them unto us. 5 Wisely observing the policy and wisdom of the Time, which hath so many sleights of Satan as mysteries in the managing of it affairs. 6 In viewing the mysteries of the Man of sin, which are so many stratagems of the Devil. 7 Specially observing his sleights in our afflictions; and that most of all. in the affliction of Conscience, wherein each Buffet is no better than an Arrow from his Quiver. 8 And at the time of departure, wherein he will be sure to leave no stone unrouled. Thus may we be acquainted with Satan's subtleties. Among the rest, as sure evidences of a great measure of Grace, observe we: these, besides what have been noted before in the Means. First, it we can discern Satan transformed into an Angel of Light, that is, 1 If we can discern of Spirits, and discover false Prophets & Hypocrites, in some good probability, so fare as the Word reveals. 2 If we can distinguish between Gifts of Illumination and Sanctification. 3 If we can discern between spiritual wickedness and most spiritual graces, which they usually accompany; and can watch most against these, in the greatest comfort of the other. 4 If we can wisely distinguish the abuse from the use of things, not slumbling on the one, while we have liberty in the other; especially watching over our Christian liberty herein. 5 And so can wisely confine ourselves within the bounds of the Word, not expecting Revelations, nor relying on Dreams beyond it, nor superstitiously doting on our Fancies beside it. 6 And so taking heed of presumption, shall still hasten our place to Heaven, in the sense of our own failings; and relying wholly on God's free grace for enabling and accepting us, shall pass the time of our Pilgrimage in fear: These are lively tokens of a great measure of grace, as evidencing our skill and wisdom, to meet with such special sleights of Satan, whereby he assaults us in an Angel-like shape. 2 If we can discern Christ from the thiefs upon the Cross, and lay hold on him in the dark, and deep of greatest Agonies. This we may do, 1 By living by faith in God's Promises, never to fail us. 2 By relying on the power of God, which will now be more exalted. 3. By adoring the wisdom of God in preventing hereby worse evils of presumption, security, spiritual pride, vainglory, etc. 4. Abasing ourselves more before the Lord in the search and judgement of our hearts. 5. Meditation of his providence, in delivering others from greater brakes. 6. Earnest prayer to our God, to sustain us in the furnace. 7. Remembering former comforts. 8. And meditation of future joys. And hereby we shall know that we have not laboured in vain. 1. If we can rest upon our God with patience, both for the time, means, manner, and issue of our troubles. 2. If we stick close to the word, for relief, and will not be driven from it. 3. If we grow more tender in judging, and compassionate in relieving others in the like afflictions. 4. If we neglect not the least spark of hope, but can benefit thereby. 5. If we continue faithful in what we have or may, though it be bootless as we think, yea increase our smart 6. If we rest on God's power, though we find no apprehension of his will. 7. And so can still cry unto him, though he heareth not. And thus of the third thing to be known hereunto. A fourth thing to be further discovered herein, is, the mystery of Christ, whereby all the sleights of Satan and Antichrist are dissolved. This we shall know, If we not only be acquainted with his incarnation, wonderful union of two natures in one person, glorious offices, admirable works of Death, Resurrection, Glorification, Mediation, and such like; for these we may know, yea believe hystorically and true, yet have no life in him. But there are two special mysteries in this great Mystery of Christ, which as non● can know, but to whom the spirit reveals them, so to know these, is to be known of Christ, and to have fellowship with him. The great Mystery of Christ, is, the reconciling of God and man together by the blood of his Cross, and so, that unseparable union betwixt God and man. 1. joh. 1. joh. 17. The Particulars of this great mystery, are, 1. That we are in Christ. Gal. 2.20 2. That Christ is in us. Col. 1.27. These are the special Mysteries enfolded in that great Mystery of Christ, which no man can know, but by the spirit of Christ, and who so knoweth them knows sufficient to salvation. Examine we therefore ourselves whether we know them as we ought to know. The former of these, that we are in Christ, is grounded upon a double Mystery, as the spirit lays it down. Namely, 1. That Christ which knew no sin, was made sin by God his Father for our sake. 2. That we might be made the righteousness of God in him. 2. Cor. 5.21. And so is also the later Mystery: so saith the Spirit, If Christ be in you, there is the Mystery. The grounds hereof are these that follow; The body is dead because of sin, there is one Mysteri●; and the spirit is life because of righteousness, there is the other. And each of these grounds do afford us gracious light to discern both these Mysteries severally, as also how they make up that main Mystery of our atonement and union with God in Christ. For concerning the former ground, as it specially discovers the works of justification by Christ, so it also unfoldeth two wonderful mysteries whereby our justification is effected, namely one, That Christ which knew no sin, was made of God sin for us, showing therein: 1. The means and manner whereby he did justify us: namely, by offering up 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 necessary effect of this royal payment in us, namely, that we might be made the righteousness of God in him; that is, that being engrafted in him by faith, and thereby applying to ourselves what he did for us, we might be esteemed righteous of God, and before him. And so do we become to be in Christ by faith, being engrafted in, and so made one with him: And so being engrafted into him by the power of his spirit, we are changed from our barren old stock into his Image and fatness, enabled to bring forth wholesome fruit, by his spirit which dwelleth in us, and he by his spirit, even to die unto sin, as he hath died for our sin, and to live unto righteousness. And this is the other ground of the other mystery, namely, that Christ is in us, expressing the work of our sanctification, necessarily following on the former in order, though one in time with it, and by the same means evidencing our being in Christ by his being in us, and making up the perfect knot of this unspeakable union, he in us, and we in him, and both one. Behold the mystery of the riches of the glory of this mystery, even of Christ in us, and we in Christ. Two mysteries, yet both aiming at one, even our reconciliation to God, and both ending in one, our union with God, and conformity to him, yet one of them in order being before the other as affecting it, our being engrafted into Christ, being the cause of his transforming into us; and yet both together in time. As we cannot receive Christ by Faith, but by our engrafting in him, and so become his; and so no sooner are we engrafted in him, but presently he dwells in us by his spirit, and so receiveth us thereby to conformity to him; that so we may have fit communion with our head, as being wholly governed by him. Hereby we may try our knowledge in the mystery of Christ, whether we have true fellowship with him or no. And that First, by our engrafting in him. And that, 1. By the engraven word, taking us from the wild Olive, and engraffing us upon the true Olive. Secondly, by faith, engraffing us in him, and quieting us therein. And This Faith is discerned. First, by this, that it is a mystery working secretly and by degrees, sometimes invisibly, sometimes by contraries, captivating sense and reason, and confounding the wisdom of the flesh, giving a being to that which is not, and annibilating that which is. 2. This mystery of faith apprehends Christ only, & wholly even to resurrection. 3. It gives boldness in God's presence 4. Overcomes all oppositions. 5. It neglects not the least means of help 6. It prevails beyond and contrary to means. 7. It rests in the likeliest or greatest means. 8. It prepares to troubles. And 9 Is more than conqueror over them. 10. It is not curious concerning it own weakness or God's wisdom. 11. It makes not haste, but waits upon 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 itself in welldoing into the hands of God. Thus for faith. Whereby we are engrafted into Christ. 2. For sanctification, whereby Christ dwells in us. 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 us by degrees. As 1. In affection, then in action. 2. In weakness, then in strength. Yet all parts truly at first seasoned therewith. Though each part do it several duty in it fit times therein. 1. In subduing corruption, and that which is nearest to the root, as evil thoughts, etc. then in actuating obedience, and this 1. As agrees best with the pattern. 2. Chief in heart and desire. 3. Closely to approve unto God. 4. Wisely, in it fittest seasons. 5. Sincerely, as in God's presence. 6. Humbly, in disclaiming merit. 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 general. 1. Expressing in all faculties of soul and body. 2. Extended to all God's commandments. 3. Intended in all things, from the entire purpose of the heart. 4. Extended to all times, even to our life's end. 5. And to all persons as well enemies as friends. Gal. 6.10. 6. And in all occasions, as well adversity as prosperity. 4. Our sanctification is freed by the ends thereof. 1 Not present only, but future good. 2 Not for the body, but the soul. 3 Not for our sakes, but for God's sake 1. Cor. 10.31. 4. Not to merit thereby, but to do our duty in thankfulness to God. Psal. 116.12, 13. 5. Not for ourselves alone, but for the good of our brethren. 6. Not to win heaven, but to prepare thereto. 2. Pet. 1.13, 14. 7. And so hereby to make sure hereof. 2. Pet. 1.10. 8. Remembering that as we live by faith in Christ, & not in ourselves, so Christ life's in us by his holiness, that so we not live unto ourselves, but unto his glory, that hath bought us with so precious a ransom. Thus of sanctification and the evidence thereof, whereby we may avouch our spiritual growth. And thus of the fourth thing we must know, to approve our increase in grace; namely the mystery of Christ. The last thing we must know to evidence our Growing in Grace, is the measure of sanctification we have attained, of which before. Thus of the first General: namely, knowledge, and several objects thereof. The next general conducing hereunto, is faith, of which even now. The third general, is, the obedience of faith, of which also before. And these are general evidences in regard of ourselves to evidence our spiritual growth. The same also concerns others, excepting faith, which is only proper and available to ourselves. The just must live by his faith, though the same be common to all; the elect in respect of the means thereof, and end of the same: yet in regard of the Power and Use thereof in the application of Christ each must live by his peculiar faith. Thus of the Generals. The special Marks concerning ourselves, to try our increase in Grace, have partly been opened before, as included in the generals; only we may add those other that are before delivered in the Chapter of the measure of this Growth. All which, or most of them, may also serve for trial hereof, in regard of others. Thus concerning the Marks and evidences of Spiritual Growth. It followeth in the next place that we consider of the several lets and hindrances of Spiritual thriving, together with such Remedies as are suitable thereunto. THE CONTENTS of the 10. chapter. Cases of Conscience concerning Spiritual Growth. 1. How we can justify our growth in Grace, notwithstanding we daily fall into many evils. 2. How this Growth in Grace may specially be discerned and approved, seeing it is a Mystery, and discernible only by faith. 3. How we may be said to grow constant in Grace, and yet we do and may leave our first love, and are subject to much hardness of heart, and many spiritual defections, which seem to imply a going backward rather then forward. 4 How we may be said to grow in Grace: seeing, as in the Natural birth there is a decay of the outward instruments of good, as of Light, Memory, Understanding, Hearing; so these also decaying in the regenerate, which are instruments to entertain the means of Spiritual Growth: It may therefore seem that there must needs be a decay of such effects, as do ordinarily arise from those Means, as of Zeal, Conscience, Courage, which are quickened and enlarged by the Means. 5 Whether it being apparent that the Saints ofttimes, by grieving the Spirit do cause a suspension of the operations thereof, so fare, as that the Saints are forced to question the very truth thereof, yet than we may be said to grow in Grace. 6. whether the Saints necessarily must receive comfort in these distresses, or shall recover their former feeling and comfort there. CHAP. X. Cases of Conscience to be resolved concerning growing in Grace. 1 HOw can we be said to grow in grace, when as yet we daily go on in sin, and so shall do so long as we live? Answer. First, these grounds must be laid. 1. In regard of God. 1. His wisdom in bringing light out of darkness, and showing his power in our weakness. And therefore, Howsoever there may be a continual failing, and humbling in sin, yet seeing our God bringeth light out of darkness, though we may and do sin, yet our God can, and doth turn this to be matter of our Spiritual Growth. 2. And seeing the Lord showeth his power in our weakness, therefore doth he by his power not only restrain the corruption of sin committed, but raiseth also thereout matter of our Growth. 3 And seeing the Lord alwise and sufficient perfects his glory by our infirmities, as thereby, 1. Stripping us of all boasting in our own righteousness. And 2. Sending us daily to be renewed in Christ. And 3. So hasting us out of the daily sense of our corruption, to desire perfection. And 4. Giving us experience by the sense of our failings to be more watchful against the same. 5 More justly to hate them. And 6. More earnestly to desire to be rid of them: therefore howsoever there may be infirmittes in us, yet shall these tend to the perfection of God's glory, and so to the enabling us to bring forth more fruit. 2 The promise of God avails hereto, Not only general, That all things shall work together for the best to those that are called according to his purpose, Rom. 8.28. And therefore our afflictions, yea our sins shall turn to our good, yea, to the best. But his special promise stands good here, that he will love us to the end, and therefore perfect his work in us, john 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 sin at all, but militant, consisting of a daily combat between the flesh and the spirit. Which is not only a striving and working of the conscience only against sin, to which it is moved, or which it hath committed, which is in the wicked, by reason of the remaindures of Nature's light, and that knowledge they have received from the illightening Spirit, affrighting the Conscience either when sin is moved, or committed, to make them more inexcusable, if they do commit it; or not repent, yea happily to restrain the Act, or custom thereof, according to their carnal desire, for worldly ends. But this strife against sin in the regenerate, consisteth of these particulars. 1. In the understanding: Which being truly informed by the true light of God's sacred Truth, doth thereby discern sin not in general only, but in particular; both what it is they have for the present committed, as also how heinous and great the offence is: not so much what hurt it doth unto them, as how it hath offended the Majesty of God, how dishonoured his great Name, how reproached our holy Profession, how offended and scandalised the weak Brethren, how opened the mouths of the wicked, to blaspheme the Name of God, and hardened them in their sin: especially, how grievously they have offended against the Blood of the Covenant; how they have grieved the Spirit of God, and deprived themselves justly of the sweet fellowship and favour of their God; how they have hindered themselves thereby in such Duties of Prayer, hearing the Word, Meditation, and such like; how they have disarmed themselves hereby, and so lie open to many other Evils, and Satan's Tentations: yea, how they have hardened their hearts hereby, and so are exceedingly to seek in the main work of Repentance; yea, hereby grown careless of their Watch, and so have been overtaken with many fearful snares of carnal wisdom, security, presumption, yea, subject to fall into profaneness, undervaluing and less esteeming of the precious Pearl. These and such like are the apprehensions of saving knowledge, when any sin is committed: Especially, This is one singular work of this heavenly light, that the more we fail, the more quicksighted are we grown in discerning the power of corruption, and depravation of the Original stain; the more do we labour to search the depth of our corrupt hearts, the more skilful do we grow, to discern Satan's subtleties; more acquainted do we prove, with the wisdom and mercy of our God, in ordering our corruption to his glory and our main good; and yet so become more wise, to prevent future assaults. Thus fareth it with the Saints, in discerning the nature and heinousness of sin. But with the Hypocrite it is otherwise: Though he be enlightened by the Word, to discern both it general corruption, and particular failings; yet doth it carnal reason either labour to prevaricate and pervert that light, to the excusing and extenuating of sin; or else it measures sin by it own false light, and such deceitful Rules as carnal wisdom affordeth herein, as Custom, Example, Letter of God's Law, Laws of Men, stream of the Time, Worldly esteem, and Opinion thereof; which calls Light darkness, and darkness Light: and so thereby perverteth and by degrees extinguisheth the true Light, or else subjects it basely to the blind light of Reason and Sensuality. Thus as the Hypocrite labours only to discern and judge of sin, either by false lights, or by perverting the true; so doth he far, in judging thereof accordingly: not so much weighing, or at all considering, how therein God is offended, as only how men are scandalised thereby: not so much apprehending therein, how God hath been injured, his Word violated, as being sensible only what wrong redounds to himself thereby; and that not so much to the Soul, or for the time to come, as only to the Body and present estate: not labouring so much to know the heinousness of sin in the Glass of God's righteous Law, as how to extenuate and excuse the same, by the deceitful Light of carnal reason, and vain imagination, labouring by all means rather to hide his sin from the eye of men, though it be apparent unto God, that so they may be more easily ensnared therewith, or made partakers of the same, by partaking in some measure thereof, in applying deceitful remedies to what they know. 2. As for the affecting and breaking of their hearts with the sense thereof, their main study is, how to harden their hearts the more, either by smothering sin within, in not acknowledging the same, or else by plastering it over with such unfit and deceitful plasters; which though they may give some ease for the time, or make show of soundness, yet they cause more inward rottenness and rankling of the sore. And therefore here, through the perverseness of their judgement concerning the benefit of Christ, they are marvelous skilful to deceive and harden their hearts, by a false application of the blood of Christ: as if it served only either to hide their sin, that they need not take notice thereof; or use to qualify it so, that they may rest securely therein: as if it were an evidence, that they had right in Christ, who came to save sinners; or that this were the best evidence of the power of Christ in them, that they are more senseless thereof, or might more safely wallow therein: as if they might be more bold in sin, because his merit is sufficient to expiate whatsoever they can commit; as if the more they committed, the more they might hope to have benefit by Christ. And therefore, as they are not sensible of grieving the Spirit, though by it they may and shall eftsoons be challenged and affrighted with the horror of their sin; yet now do they grow more cunning to deceive themselves herein, as esteeming these Items of the Spirit either to be fits of melancholy, or else some false alarms of Satan, or their own cowardly hearts; not knowing their liberty, or being too scrupulous in it; not knowing their worth in Christ, not daring to improve the same; nay, rather than fail, they will not here stick to fly in the face of God, when their sin thus stairs them in face, as if God envied their happiness in crossing their lusts, and saucing them with such bitterness: or rather that he doth it, but to try their courage, if for a little gnawn or fainting they will give over the chase, and betray their liberty, upon such false alarms. And therefore now their main study is; either to neglect such sharp items, as not concerning them, or else to wipe them away, by wading deep in sin, that so they may put out the true light altogether, and thereby become past feeling, that so they may go on securely, and make up the measure of iniquity, as if therein consisted the main of their happiness. Yea though the Lord herein usually fails not to arrest them with many fearful Sergeants within, and crosses without; yet all these prove yet further means to the hardening of their hearts, and increase of rebellion, as enraging the heart more desperately against God, as if he did them great wrong; and enflaming the heart more vehemently with the desire of sin, the more they are outwardly restrained in the act thereof. And so provoking more greedily to the apprehending of such false rules, and occasions, whereby they may more securely attain their desires; and by limiting others to their scantling, and drawing them into the same excess with them, may thereby more safely justify and maintain whatsoever wickedness. Thus do the wicked differ from the godly in the judgement and knowledge of sin. The like may be observed in the second degree of Apprehension; namely, the conviction of Conscience therewith. For touching the godly, they indeed, howsoever they may for a time lie in some slumber, after sin is committed; yet still their heart is awake, in some notion thereof: some present touch they shall have, by the daunting of their spirits, that all is not well; yea, their rectified will now will not fail to snubbe them, that they have done what they should not do; yea, somewhat now will appear unto them, that love hath left undone, to prevent such a snare whereinto they are fallen, by omitting thereof. Yea, now they find, that even this slumber importeth some withdrawing of the spirit, and presageth some fearful effect to follow, if it be not speedily prevented; their heart will now misgive them, that all is not well: it was much better before with them, they found more life in Prayer, more boldness in God's presence, their sleeps are broken, and troublesome, ending in sicker sits, and their peace is interrupted, and darkened with thick clouds, threatening some sharp storm: and therefore they are desirous to be throughly awakened, yea, though it be to their greater confusion, and present terror, that so they may prevent the storm 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 convicted and abased therein, ready to entertain all holy occasions, which may effect the same. Thus is it with the Saints in their greatest slumber in sin: But it is fare otherwise with the Hypocrite: As usually he hath no remorse for his sin, because it is the chief joy and delight of his soul; so doth he labour by all means to harden his heart therein, condemning his former abstinence to be but preciseness, or madness, that lost him the experience of such sweetness and content, and rejecting all means which may awake him thereunto, or else perverting them desperately, to cast him into a founder sleep. And therefore, whereas the Saints willingly entertain such means as serve to awaken them, and justify God thereby, in submitting thereto, and whatsoever extremities may befall herein, and so labour to prevent thereby judging of themselves in the acknowledgement of their sin, and avenging themselves thereof, by abasing the flesh, and lying down in their confusion, yea laying their mouth to the dust, if there may be hope, casting themselves wisely into the arms of Gods free mercy, for the pardon thereof, and pleading his pardon boldly in the merit of Christ. Yet with the Hypocrite it is not so: For as he dreams of no other happiness, then to sleep in sin; so if either his Conscience do any whit endeavour to awake him at any time, or the Lord by the voice of the Law do labour to rouse him up, or some sharp affliction follow him, to confound his security: Yet his main policy is, to lay his Conscience asleep again by presumption of God's mercies, applying unseasonably the balm of the Gospel, to pluck out the thorn of the Law; and referring his outward crosses either to chance, or his own negligence, or the malice of others undeservedly; or rather than fail, to Gods unjust dispensation, or policy, as not deserving it; or rather to try his courage, and affection to evil. This is certain, the best he hopes by this little smart, is, that his pain is past, and now he may more freely lie down and sleep again; and the main he labours, is so to charm all means, that they may not awaken him again. As for the will and affection to good or evil, herein also is a main difference between the Elect and Reprobate. For howsoever the Elect are but in part renewed, and so, as they are subject to evil, so also are they inclined to all goodness; yet herein do they mainly differ from the Reprobate. As that first concerning Evil: though in respect of the remaindure of corruption, they are liable thereunto, yet do they no ways like thereof; the evil that they do, they would not do: but both unfeignedly do they dislike and detest the same, and wisely avoid all means which may draw them to evil, and constantly intent all gracious helps, which may the better enable them to resist and overcome the same: And if by neglect of their watch, they be eftsoons overtaken with any sin, be it never so secret, or small in the eye of the World, yet do they more suspect and dislike themselves herein, and prove more wary and skilful to prevent the like assaults: not allowing themselves beforehand the liberty of any evil, be it never so currant and warrantable to men, suitable to the times, or sorting with their corruption; much less approving any that by infirmity, or violence, and sleight of tentation, they happily fall into: but the more condemning themselves herein, being willing to shame themselves, that God may have the glory; and ready to avenge themselves hereof, that they may not be judged of the Lord: yea, submitting themselves cheerfully to whatsoever corrections the Lord shall lay upon them, to purge out their dross, and waiting patiently his wise providence, in the issue thereof; desiring hearty their dissolution, to be quite rid of the same. Thus fareth it with the godly concerning their affection to evil. But with the Reprobate it is fare otherwise. As he hearty affects all sin, and greedily pursues what he is most inclined unto, and may serve for his present profit and content; so doth he warily shun all means which may hinder him therein, and entertaineth greedily, yea cunningly casteth all ways, whereby he may make up the measure thereof. If he be crossed therein by impotency, want of means, opportunity, and the like; he is more enraged and inflamed thereto, even as a violent flood against all opposition. If he attain, and become master of his desire, oh how he blesseth his Soul, as if he had gotten great spoils: how doth he hug his sin in his bosom as his chiefest darling; how doth he hide it under his tongue, to enjoy the sweetness thereof the longer; how doth he sacrifice to his wit, and make an Idol of his own wisdom, as having done some rare exploit: nay, he will not fail now to set his sin as a Brooch in his forehead, or as a Crown upon his head, as if herein were his chiefest honour and advancement. And if now he be happily twitted and challenged for the same, how cunning is he to diminish and excuse his sin; how desperate, to draw others into the same excess with him, that their mouths may be stopped? nay, such is his cunning impudence, that he will not stick to justify and applaud his evil, even by the same means whereby it is convinced. This is once, he cannot forsake it in affection: though the sweet taste be gone, and though he do leave it, yet it will not leave him, but leaves such a tang and savour behind it, as makes him to rejoice in what he hath done, though now he be out of date, and provokes him to wish a confusion and overturning of the frame of nature: Oh that he were young again! Oh that the night might be turned into day! that he might meet with matter and occasion to satisfy his lust; that the day might be turned into night, that he may securely enjoy the pleasure thereof. So unsatiable is his appetite to his darling sin, that he not only labours by music, sauces, filthy objects, and such like provocations, to feed his several senses, and to refresh and strengthen his greedy desire with all variety of allurements; but further also most unjustly he offers violence to nature, enforcing it to that to which of itself it hath no ability or inclination, and so rather chooseth to humble and oppress nature with surfeits and foul diseases, then that he will not enjoy the pleasures of sin for a season. Fearful it is to observe the subtlety of the flesh herein, and more fearful to observe how they are snared in their own wisdom. And yet through thick and thin they must that serve such a Master, and on they will whatsoever it cost them, though their health & good names and estates lie upon it, yea though it hazard the damnation of their souls: and the further they wade, the more senseless they grow of any danger ensuing, the more besotted are they with the pleasures of sin; and so as fools are led to the stocks, and as Oxen to the shambles, thus is it with the wicked in their affecting and prosecuting of evil. As for goodness, as he doth not affect it all for itself, or as God hath commanded it, but only as it may serve his present turn, and with his ability, and liberty, either to do it as he may, or to do it as he please; so neither doth he affect all goodness in every kind and measure. For as he cannot be perfectly good, who is altogether prone to evil; so because he cannot be what God requires, therefore he counts it folly in himself to strive against the stream, and esteems it injustice 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 evil he would otherwise rush into; and provoked also to some goodness, to which he hath no affection: therefore even by natural inclination he affecteth and prosecuteth some kind of outward good, that so he might excuse himself from following the inward and main goodness: that so he may serve his own occasions thereby, as to prevent him of such evils of shame and smart, which he most reckons of, so to further thereby his credit, present delight, and profit, which he only aims at. Hereunto furthers his education and employment in the world and Church of God: whereby not only his perverse nature is much reform from many evils, at least in appearance, and for a time but informed also of the main good, which he should aim at: yea enabled in some measure to embrace the means thereof, with much delight and contentment: yea further led along by the power of the means to prosecute the outward actions and semblance thereof: yea therein for a season, to outstip the best in appearance. Whereby it comes to pass, that having now as he thinks, done his best, at leastwise, that which best serves his present turn, yea having outrun the best, and left them behind him, as he scorns to follow them, who seem to be so fare short of him, so also by degrees he falls in dislike with their plain and homely way, wherein they walk: and so either seeks him out a new and more pleasing way of implicit faith, revelation, self-conceitedness, etc. as may best magnify the pride of his holy mountain, and yet satisfy his lusts, when himself, and not the word, must be the umpire of his actions: and so forsaking his true guide in steed of these foolish fires, is necessarily carried unto all gross wickedness, and yet desperately hardened thereby in impenitency and profaneness, and so makes up the measure of his sin: or else (which is his fairest course) he now takes his ease in the midway, and sleeps securely in the conceit of his forwardness: as if, either he had done enough, and so will have his reward in hand, or else had done so much, that it may safely excuse his liberty in sin, or else had done too much, and therefore may justly abate and reform his former preciseness; may wisely unbend his bow, lest it break about his ears: whereby as he willingly falls from what he before gloried in, so now his glory turns to his shame. As not only having that taken from him, which he seemed to have, because he ceaseth the employment thereof, but also being justly given up by the Lord to his own lusts, and to glory in his shame, and thereby to harden his heart that it cannot repent. Behold how the wicked run counter, and in a whirlpit, and confusion of all things. Evil they are, and yet they would seem to be good, that they may be evil more cunningly. Good they seem, and therefore they will entertain the means of goodness, and for a time sculke into the path thereof: but as thiefs only out of their coverts, take the high way to take their prey, and then they about again to their old haunts, and so greedily swallow the bait, that they are forced to cast it up again, yea cast away themselves for ever thereby. But blessed is the man whom the Lord chooseth and teacheth his way. Surely as he affects his God above all, because the Lord hath chosen him out of all, so for his sake he affecteth all goodness, because it comes from him, and he commands it so, and most affecteth that goodness which most resembles him, that he may be like unto him: yea so affecteth goodness, as it is affected and ordered by him, as it may best avail and further him to the full enjoying of him, that so his desire may be accepted of God, that so his desires may be perfected by him: and therefore with like affection to his God, he affects all goodness, sincerity; not the appearance, but the substance thereof, not for his own ends, but for God's 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 stop some present gap, but even to be satisfied with the full measure thereof, and that wisely in the way where it may be found, in whom all the treasure of wisdom & knowledge are stored above measure, that of his fullness we might all receive, even grace for grace, renouncing in respect thereof, all our own goodness whatsoever, and still labouring to be found in Christ, that him we may attain to the perfect stature. Thus are the desires of the faithful, 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 endeavour. In both which, as in their desires the Saints fare outstrip the hypocrite. As first, Concerning their resolution. This upon good warrant and sound grounds: namely, the will of God, & their callings subordinate thereto, and their civil calling therein, subordinate to their general, and all this grounded on the power of Christ to enable them, on his merit to accept and bless their resolution. But in the hypocrite it is otherwise, either his attempts are altogether without resolution, as being carried thereto by some sudden & violent passion, or outward allurement, admitting no resolution; or if any liberty be given hereto, then is it only some carnal warrant, either of our own unbridled will or affection, or some outward command or persuasion of carnal wisdom, whereby it is enlived, and so confined there, without ask leave of God, or at least not depending on his assistance, and so either lasteth only like a meteor while it is nourished with outward fuel, or usually falls short thereof, as presuming to prohibit and limit the same, and so is justly confounded thereby. 2. The resolution of the Saints as it is grounded upon a sure warrant, so it is attained by wise, earnest, and holy means, specially, 1. Prayer unto God, who only persuades and resolves the heart. 2. Examination of our own selves, & disposition to what we intend. 3. Debating wisely of the means which may further us therein to make choice of them. 4. A just valuation of the thing to which we endeavour, as also of it fitness for our calling & present occasion. 5. And wisely furnishing ourselves in such manner as we may attain our purposes. 6. Determining upon soon and fittest opportunity to put our resolution in practice. 7. And not presuming of the success, but living still by faith in the issue thereof. As for the wicked, it is not so with them herein. As their Grounds are deceitful, so their way is slippery; they sow unto the flesh, and of the flesh reap corruption. As they resolve without God, so without him their resolution is presumption, and their best deliberation no better than deceit, either they sacrifice to their own nets, as if their courage were at their own command, and so it justly fails them when they have most need thereof to continue, or else their purposes are barren and filled only with wind, not grounded on the true means, but puffed up with the blast of vain glory and selfe-desert. And so they underrate what they aim at, by not considering what it will cost them. And so they are unfurnished of such means as may compass the same. And therefore either neglect their opportunity, till the door be shut, or hold the wind in their fist, as if they could call back the Dial of Ahaz ten degrees, or cause the Sun to stand still and wait their leisure, till they have buried their father, and satisfied their own lusts. And therefore though they fail in the success, it is no more act, & if they do prevail, it will little avail them, because they bring forth fruit unto the murderer, & not unto God. This is the difference in respect of resolution. The like may be observed concerning their different endeavours. 1. For though it be common to both to attempt what they resolve on, yet in their endeavour there is great odds, whether we consider the ground or means, the manner, measure, or success thereof. For as the elect agree in the same grounds, both of their desires, resolution, & endeavour, namely, God's holy command to bind them, that they may not think it indifferent, & his gracious promise to quicken & encourage them, in the attempt & success thereof: so for the wicked, they utterly reject & neglect these grounds, as if they took away their liberty, and so abated of their courage, & in stead of these, offer sacrifice to God with the strange fire of their own good meaning or self conceit, and carnal wisdom, & so kindle their resolutions at this unholy fire, and blow life to their endeavours by these bellowes of death. 2. As the saints lay a sure foundation of their holy endeavours, so they build them wisely by fair & likely means. 1. Such as are readiest at hand, as being offered by God's providence, which they may not question or traverse. 2. And yet such as are warrantable from the word, though otherwise less likely in our eyes. 3. Such as our calling allows, whose compass we may not exceed. 4. Such as are safest, not going between the bark and tree, or by the river brink, when we may keep the midway. 5. Such as are fairest and of best report, lest we turn our liberty as an occasion to the flesh. And lastly, Such as may most humble us and confound carnal confidence, that God only may have the glory. But with the wicked the means are otherwise. If they be ready at hand, they are base and ordinary, not fit for his high spirit, not able to try his valour, & therefore he must have them fare off, that they may cost him dearly, and so lose the bird in hand, while he follows the other in the bush: either he will be sure, in the choice of what means he likes, that if he prevail, he may have the glory thereof; or if his endeavour succeeds not in the means he is tied unto, he hath now sufficient to lay the blame upon the means, yea upon God that limited him thereto: this is warrant good enough unto him, to take his own way, because he can speed no worse; nay, because he sees that many speed better thereby. And therefore as he thinks he hath good cause to challenge God's wisdom, in prescribing and confining him to such means, as sort no better; so dare he not trust God any longer therein, but will follow the ways of his own wary heart, either fastening upon what is not agreeable to his calling, upon presumption of his liberty in Christ, that all is his; or venturing upon most dangerous and unlikely means, either to try conclusions, or his own refined pate, or upon those which have the worst and bitterest savour, as agreeing best with his distempered palate. Thus is the difference in regard of the means in the endeavour, and such like also may be observed in the manner of the execution: cach having his different manner according to th●●r several ground and means. The elect according to the certainty of their ground and fitness of means labouring 1. Diligently and cheerfully, from such assure● grounds. 2. Yea seasonably and wisely in takeing their fittest occasions, and yet not do●●ng on the means. 3 Still putting forward constantly according to the power of the means, and yet waiting patiently the success thereof, by committing themselves and their endeavours to the blessing of God But with the reprobate it is fare otherwise: if he be bound, he champes the bit, and either must be spurred forward by some prick of his own wisdom, or else he drags behind, or casts his rider. If he be lose, he quickly runs himself out of breath and outruns his opportunity, not tarrying God's leisure, and so tires in the mid way: whether he be bound or lose, he is quickly weary of his work, because he cannot stay for the blessing, but will have it in hand before he have done his work. This is the difference in regard of the manner of the endeavour: the like may be noted concerning the measure thereof, which in the elect hath no measure in respect of his obedience to God, though he reap to himself no measure of benefit thereby. But in the reprobate, is measured by it success therein to himself; if well, he will try again, that so it may be better: if ill, he gives over, lest it may be worse, his affection in no measure being truly set thereupon, and his appetite quickly surfeiting upon the success thereof, with pride or security, whereby either he casts up his morsels to the disgrace of his profession, & so finds leanness in his soul, though he have been gorged with quails, or surfeits therein to his greater confusion for the abuse of the means. Thus is the difference in regard of the Measure. But the main difference is in the success. For as the Lord promiseth to fulfil the desires of them that fear him, and fill the hungry with good things, and yet send the rich empty away, so do the Saints herein graciously find the word made good unto them. Either they obtain what they desire, if needful for them: or they are recompensed with what may be more seasonable for the present, as to try their faith and patience, so to purge out their dross, that they may be fitted for what they desire, and to increase their longing after the fullness of heaven. This is certain, if they speed as they desire, they rejoice in God, and not in themselves; if otherwise, they condemn themselves, and justify God: howsoever they speed, they know it is best for them; and therefore hitting or missing, they glorify God. But with the wicked it is not so: either they must speed well at all times, or else God love's them not: and therefore if they speed not well from him, they know another way to the Wood; rather than fail, they will try what Satan can do; and if he fail, then farewell all. This is once, If they succeed, they may thank themselves, and not God; if otherwise, they may blame God, and not themselves: howsoever they speed, the Soul fares the worse, and therefore hitting or missing they forsake God more and more. Thus is the difference in regard of the success, more particularly to discover the success of the spiritual combat in the elect, between the Flesh and the Spirit, and so to apply the same for the resolving of the present scruple concerning the falls of God's children, how they may stand with their spiritual growth, and further the same. As by these differences hitherto, it is apparent that the Saints even in their greatest failing are not wholly destitute of the spirit of Grace to sustain them from utter sinking therein, but enjoy also some gracious measure thereof, to their recovery thereout: so more particularly may we find, that herein as there is always some true wrestling of the spirit against the flesh, so are there not wanting many lively evidences herein, which do plainly argue a daily weakening of corruption, and a continual increase of grace, and so an hastening to the life of glory. That corruption is daily more weakened, is evident, 1. That by their daily failings they attain to a more clear insight of the power of original contagion, and so more unfeignedly loathe the same, yea more earnestly desire to be rid thereof, prove more wary against the occasions of the same, and more skilful to repel the tentations thereto, and grow more tender and compassionate towards others: yea, by the experience of daily failings, those secret and dangerous evils of Pride, Hypocrisy, Security, are graciously discovered and loathed, and the deceitful heart daily put to it trial, and cast upon the free goodness of God in jesus Christ, and so by him enabled daily more and more to renounce itself, and so still to be found in Christ, not having it own righteousness, that so in him it may be more than conqueror, as prevailing through him so fare forth, that it so subdues such sins as directly oppose faith, that it never after false into them again actually, though it may often be moved thereto, to provoke more earnest watchfulness again, & resistance thereof. And for all other sins still it makes conscience of the least, & allows itself in none, specially labours against the reigning sins, either of it own corruption, or the times above all, keeps it judgement sound according to the will of God what it ought to do, and declines, that so still it may judge & convince itself for the same, to prevent security and insensible hardness of heart, & so to nourish & quicken faith in the merit of Christ, to the daily weakening & subduing of the body of sin. Thus is corruption daily weakened, and so is Grace also daily increased, specially such graces as are simply necessary to salvation, and do most further perfection: As Faith, without present feeling, casting us wholly upon the power of God, and preventing such rejoicing in the flesh, as might encroach on God's glory. And so Humility, in the daily denial of ourselves, and yielding to God's corrections: so daily Repentance, above all sincerity and uprightness, labouring to approve our hearts unto God in the dislike of what we do, and desire of the contrary, approving his righteous will, though it be to our own confusion, and condemning ourselves before him, in what we may be approved of men, because he knows that in us, which we find not in ourselves, and requires that of us which we are fare short of. Thus do the Saints thrive in grace, even when they fail in sin, and so find the truth of that gracious promise, that all things shall work together for the best unto them. And thus of this first Scruple, concerning the daily failings of the Saints, how notwithstanding they grow in Grace. Case 2. How the Saints may be said to grow in grace, when by reason of sin they have so grieved the Spirit, and in a manner quenched the same, as that to their seeming they have lost all, and so are utterly fallen away from grace. The resolution hereof consisteth in these things: 1. In a true confession, that the dear Saints of God have thus fare fallen, and have hence thus conceited of themselves. 2. In a wise discovery of the grounds and causes of these their falls. 3. In explaining 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 have thus fare fall'n, it is manifest by these examples. 1. By the example of David, who though a man after Gods own heart, yet fell into most grievous and wilful rebellious, multiplying his transgressions with such an high hand, as that he proceeded from the sin of adultery (which happily was of carelessness or weakness, being taken therein on the sudden) From hence I say, through shame of that sin, or delight to continue in it, he proceeded to yield to carnal wisdom, for the hiding of that sin under his tongue, and that by many wilful and advised sleights. First, by seeking to make Vriah drunk, that so he might hide his sin, by companying with his wife: which though it might have hid the sin, yet would thereby have increased it, both in that hereby it was hidden, and so must needs harden more the heart of David: as also in that hereby Vriah must be made partaker of the sin, in sharing in the now-adulterous bed, and so frustrating the law of God, for the punishment of the adulteress, yea, hereby also increasing the sin of Bathsheba, by covering the shame thereof, and so excluding repentance, yea herein also exceedingly increasing the sin, that the conception of Bathsheba might be destroyed or hindered by this mixture of seed, and so the murder of the infant might be thereby procured. Thus many ways was David confounded by this first policy, and yet behold he hardens his heart more and more, and proceeds in his rebellions against the Lord. And now when he could not make Vriah partaker with him in his sin; behold how he makes up, as it were, the measure thereof: in resisting these good motions which were offered from Vriahs' refusal, to awaken his conscience and bring him to repentance, and turning them to the further increase of his sin, and drawing in others to be partakers thereof. Now the last plot must be murder of his faithful servant. It was not enough to wrong his Bedfellow, but in stead of making her amends, her dear husband must be murdered, that so all hope of giving him satisfaction might be prevented, and so her sin hereby increased, and her conscience perplexed. And mark (I pray you) the particulars in this sin; all, as so many circumstances, tending to aggravate the same. First, the notable treachery of David, herein arguing yet a greater measure of carnal wisdom, and so advisedness in the pursuit thereof. Behold, though Vriahs' death be plotted, yet still must he be entertained with great kindness, and sent away with favour; yea, a Letter must be sent as in his commendation, to the Camp and yet including the sentence of his death. And who must carry it, but Vriah himself? that so the former sin may be further conceited, and the treachery prove more notorious in the eye of the general. Thus poor Vriah goes as a sheep to the slaughter, and carries the fire in his bosom, to consume himself, carries the knife along with him, to cut his own throat, and yet must come nigh no other herein, but great favour from his Lord, good success in his message. And now he comes to the camp, he comes to receive his doom: and will you see how, and when, he receives it; behold a heap of devilish conspiracies, joab must be the instrument thereof, who should have prevented it, and rather rewarded him for his former good service: and so he must be partaker in the sin, and concealment thereof. Yea Vriah must be then murdered when he is in his calling, fight for his Lord's life when when his Lord plots his death. Oh unspeakable treachery! yea he must be murdered in hot blood, when passion prevailing, his soul might be distracted or endangered; and it must be done too, under a colour to try his valour, by setting him in the foremost ranks 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 recoil of his company, he must be left alone to grapple with the enemy, that so the treachery of his followers might more amate his soul, and plunge him in despair, and so death suddenly surprising him, he might be swallowed up thereof; and which makes up the measure, not only joab the Captain, but even the whole host must hereby drink deep of the cup of his iniquity, yea be also endangered by the fall of so valiant a Captain. Oh see how costly a thing sin is! how luxurious & spreading; how deceitful & dangerous: it gins in pleasure, it goes on in subtlety and great perplexity: it ends not but in blood and extreme cruelty. For mark I pray you, did not Vriahs' blood cry for vengeance, and did not the wrath light heavily upon the Authors head? Yea certainly, holy David paid dear for his sin. The more he hardened his heart by adding to the measure of his sin, the more need he had of sound and strong purgations to cleanse him hereof. And had he not his fill of sorrow for this little dram of pleasure? Yea certainly, the wise Physician lets him alone for a while, to slumber herein: that it may appear to be his only arm that can raise us out thereof. Well may we sink ourselves more deeply therein, and sleep in sin, though it be unto Death, yea till we stink in the Grave: But it must be the power of God that can only awaken us; it must be only his mercy to raise us up again, that so he may have the glory of his excellent goodness. And how I pray doth the Lord recover his servant? Is it not by plunging him deeply into this pit of sorrow? Indeed he begins with a sweet and gracious promise of pardon thereof, but not before that David had shamed himself in confessing thereof, that so the sense of God's mercy might prevent extremity of despair: now the conscience was throughly awakened by his ordinance, and so might also lead on to a kindly sorrow for sin, upon hope of further application of that gracious pardon, and preventing of such judgements, which might further tend to the dishonour of God: and yet this tender of pardon is not obtained, before there be an inward sense of sin, and open confession thereof, that so the Lord seconding his ordinance by the seasonable effect thereof, his servant might be prevented of presumption, and so led on graciously to wait upon God in his sound healing and recovery. And mark I pray how the Lord doth herein proceed with him, though he hath a proclamation of pardon, and some hope no doubt thereof: yet how long is it before it be sealed up unto him; what strange interruptions and spiritual distresses, come between the proclamation and sealing thereof to his comfort. First, he that heard the proclamation of the pardon of his sin, yet he hears it with such bitter preambles & ingredients: it is prepared unto him with sour herbs, & such heavy news, as might make him see himself altogether unworthy thereof, and so wait upon God for his sound recovery. Secondly, he shall be encountered with multitudes of sorrows, as he had multiplied his sins: The sword shall not departed from his house, who had smitten with the sword; and he that had abused the wife of his friend, shall have his own wives abused by his neighbours and children, ver. 10, 11. And so the Lord will meet with him also in his kind, meating unto him such measure, as he had weighed to others: that so he might acknowledge the righteousness of God, and by seeing his sin more clearly in the glass of his judgements so seasonably proportioned unto him in their several times, in measure in the branches thereof, hereby he might renew and perfect his repentance. Thus roughly doth the wise Lord begin with his servant, and yet mercifully too; denouncing but a temporal judgement to such high handed and desperate sins, that so his servant might be in hope of eternal mercy, howsoever he might feel some temporary chastisements. And thus doth this Physic work with his servant. It brings him to an hearty confession of his sin in thankfulness unto God, for not exacting the extremity of his justice, and so if it may be, for remitting or qualifying the temporal judgement: that it might not tend to the dishonour of God. And yet because howsoever he had carried the matter secretly; yet it could not but be whispered and bruited to the dishonour of God. joab was but an hollow friend, and might blab it out, the detaining of Bathsheba might proclaim the same, give ill example to the subject, cause religion to be traduced. Therefore mark I pray you how the wise Physician tempers his potion. His sin shall be pardoned and yet chastised too, that so David may see that there is great difference between 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 trespass committed against men, and therefore the child must die for the making up of this breach, and David must have his heart broken hereby in mourning for the child, and so making way hereby for a more hearty sorrow for his sin, the cause thereof. And this sorrow for the child shall be in the end accompanied with rest for the departure thereof, to confound the wisdom of the flesh therein, & so to testify his subjection to the will of God, & thereby in the particular assurance of the welfare of the child, to include his own interest in that happiness which the child had attained. And so he that had yet little sensible comfort of the pardon of his sin, yet makes conscience to add sin unto sin, whereof before he was too lavish, and therefore he comforts Bathshaba as a pledge that God sanctified his former sin, and changed his adulterous estate into holy wedlock; and so the Lord giveth a blessing hereunto, by sealing up the same with the fruit of the womb, and blessing the fruit to sit upon his loins, and the destruction of the enemies. Thus doth the wise Lord mingle his comforts with his chastisements, that so he might be the better able to endure what was to follow, and to answer the Lord thereby in the work of repentance. And was there not great need that he should be prevented with such cordials, that so he might the better endure such bitter storms that fell thick afterward upon him, even to the wasting not only of his marrow, but even of his secret parts & purest quintessence? that he is not only forced to complain that his bones were dis-jointed, his flesh putrified, his skin parched, but also that his soul clavae unto the dust, and refused comfort; his joy was gone, and bitter sorrow of spirit overwhelmed him on every side: And that so fare forth, that he was afraid that he was cast off quite; that the spirit of God was utterly departed from him; that the work of his renewed heart was utterly abolished, Psal. 51.10. What storms here also fell upon his good name, by the railings of Shimei, because he had caused the Name of God to be blasphemed? 2. Sam. 16. What heavy storms fell upon his Estate, when he was not only thrust out of his Kingdom, but pursued for his life? What treachery of his dearest Councillors, because he had rejected the council of God? As the Word doth plentifully witness, so doth it hereby make it good unto us, that the dear servant of God so deeply smarted for his sweet sin, that not only in the judgement of others, but to his own apprehension, he felt himself no better than a Castaway; 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 apparent in David's case, that the Saints have not only fallen into grievous and desperate sins, but have also thereby been plunged into such desperate extremities, as that in stead of growing in grace, they may seem to have lost all; yea, so to have lost them, as that they have never recovered again, at least not that Measure they formerly had. The like may be instanced in the case of Solomon; that jedidiah, beloved of God, that type of Christ; as also in Samson, another figure of Christ; in Peter, the Apostle of the jews; jonas, and many others. And yet even out of this darkness ariseth this light, for our comfort herein: that seeing these were the dear servants of God, called effectually by the blessed spirit, and sealed up to be his, not only by the inward work of the spirit, but also by outward evidences, manifest to the Church of God; therefore notwithstanding their grievous falls, and faintings, they were still the same in the inward purposes of God, howsoever they differed in the outward exhibition thereof; and so did secretly thrive in the general, howsoever they might fail for a time in particulars. And so hereupon the Conclusion may be drawn, for the stablishing of all others that have 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 recovered out of their failings, shall bring forth yet more fruit in their old age, though not sensible to the world, which must stumble at them, yet apparent to the spirit, yea also, in some measure, to their own hearts. For the manifestation hereof, a second Conclusion is to be added: Namely, That the desertions and fall of the Saints, both into sin and tentations thereon, are fare different from those of the Hypocrite and Reprobate, and so such, as are neither total, nor final, but rather tend to their exceeding good and furtherance in the work of Grace: As may appear by these four circumstances. First, by the extent of God, in leaving 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 than others, and so, howsoever they made glorious shows in Religion, yet now are found out in their hypocrisy, and justly confounded therein, job 4.5, 6. Neither is it as the Saints themselves do foolishly imagine, that the Lord in anger meets with them for their sins, and so hath justly forsaken them: for then, in stead of finite and moderate stripes, they should feel an unsupportable weight, and be utterly swept away therewith. But the main ground of Gods dealing with them, is his free grace and singular goodness. 1. To reform in them former failings. 2. And so to prevent them from future, and those most dangerous evils. 3. To manifest his wonderful power, in sustaining them under the burden. 4. And to provoke them to hunger after his everlasting presence. 5. For the more glorious trial of their precious Faith. 6. And to discover unto them the power of their Head Christ jesus, Col. 3.3. in whom their life is hid wonderfully, when it seems not to express itself at all: even as when one is in a swoon, the spirits retire to the head or heart, and are safely preserved therein, howsoever the body seems to be devoid of life or motion. 7. Yea, to enable hereby to deal more effectually and yet tenderly with others, upon experience of their own tentations and abasing. 8. And so to walk 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 merciful God discovereth in these grievous abasings of his Children. All which, as they proceed from his exceeding love, so they tend to his great glory, and their exceeding good. For as the reforming of his children from former secret evils, which they have not haply so thoroughly repent of, must needs tend exceedingly to the glory of God, in that his Word is hereby justified; in the end of his chastisements his children are hereby better fitted to glorify him in new obedience; and the World hereby either instructed to take heed of gross and open sins, which they make no bones of, seeing the Saints smart so deeply for secret evils; 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 themselves. As that they are not only hereby assured of their interest in God's favour, in that they answer his special providence in their corrections; but also enabled here to walk more cheerfully in their calling, as having cast away that which pressed down and clogged them before: yea, they are hereby better enabled to reform and comfort others, when themselves walk without just Imputations; and so gaining hereby more assurance of their own standing, by a more holy watching over themselves, in regard of new Surprisals. The like may be said concerning the other ends. For must it not much make to the glory of God, that his servants being hereby prevented of future evils, may walk more blamelessely before him in love? And shall not this prove exceedingly beneficial unto them, that hereby they are not only prevented of such bitter Physic, but also led on more comfortably to the end of their Faith, even the salvation of their souls? And how doth the mighty Lord gain unto himself the glory of his power, in sustaining his children in such extremities, which neither the world nor themselves can possibly discern any ability to undergo, much less any hope or issue out of them? How are the Saints hereby strengthened in their faith upon 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 servants having now experience of the deceitfulness of the World, and their own frailty, do therefore renounce all confidence in the flesh, and so hunger more earnestly after his glorious presence, that so they may for ever be with him? Can this choose but make exceedingly for their good? that they may not depend upon such sandy foundations; that they may follow harder after the mark, for the price of their high calling in Christ jesus. And doth not the trial of their precious Faith gain unto the Lord the glory of his faithfulness, and excellent wisdom, that by so contrary a means, tries the lively Faith of his children, whereby the dead Faith of the Hypocrite is discovered and confounded? And doth not this trial 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 even confirmed and enabled to see a fare off, even beyond their troubles within the vale, and so estates them in this life, in the possession of the life to come? But above all, the unspeakable goodness of God shineth most clearly unto them; that whereas they live by Faith in the Son of God, as deriving at the first their spiritual life from their Head Christ jesus; so still not living in and of themselves, but in and by Christ their Head; that so no more they live, but Christ liveth in them, and they live in him, even by Faith, above all sense and feeling in themselves. Oh how doth this advance the singular love of Christ towards them! that when they are dead in themselves, yet they live 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 have right therein, though they seem to have no use thereof: yea, so long as there is life in the Head, the members, though benumbed and senseless, have by their union with Christ, fellowship in that life. Their spiritual 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: even as the sap, retiring to the root of Trees in Winter, is not only therein preserved, to prevent utter death, but also cherished and maintained, to be sent up again into the branches, in the seasonable time. Oh how doth this advance the singular love of their Head towards them! that what they have forfeited, and in a manner put wilfully from them, yet this life is continued and preserved in their Christ. How doth it magnify the power of Christ, in sustaining them by his own virtue above, and contrary to all sense, in themselves? And doth not this also eleborate his wonderful wisdom, in resuming hereby the glory, as of their entrance, so of their proceed also in grace, wholly to himself? As for the good which the Saints reap hereby, it is also most glorious and comfortable. What assurance have they hereby of the truth of their being in Christ? Seeing it is now apparent, that they live in him, and not of themselves. Yea, how are they hereby confirmed in the assurance of their standing, even in their greatest desertions, seeing it depends not upon their mutableness, but upon the faithfulness and constancy of their Head? How is their hope hereby maintained, in a gracious issue out of these eclipses and soundings, seeing the power of their Head can and will recover them again? Yea, what a sure ground is hence gathered, for the perfitting of the work in them, seeing he that hath begun the work, will perfect it for his glory? And that they may hasten their own perfection, how doth this experience of their own failings kindle their love and compassion to their Brethren? how do their extremities cast them upon such experienced Captains, as are able to minister a word in due season to them that are weary? how is Love hereby mutually inflamed and increased? how is the pride of flesh abased, and the power of grace increased, by this mutual raising up and refreshing each other? And is not the Lord hereby wonderfully glorified on either side, both in those that minister, and those that receive comfort? Are not both hereby provoked to stick closely unto God, and so to gain him more glory in the beauty of Godliness, and so hereby to make sure and hasten their own salvation? Thus by the extent of God in these desertions, it is more than manifest, that they are exceeding beneficial in the issue to the Saints, and gain much glory unto God, and so can no way proceed from his fierce wrath against sin, but do evidence his exceeding love and mercy towards them. Which that it may appear yet more clearly unto us, observe we further in the second place, the causes why the Lord doth thus abase his children, and leave them to be buffeted with such bitter distresses. These as they may be partly gathered by that which before hath been observed concerning the several ends and purposes of God therein, as being so many special causes thereof; so more particularly to discover the wisdom of God herein, if we consider the condition of our Regeneration, which is subject to falling, in regard of it mixture with the flesh, as also fitted to increase, and perfection, in respect of the predominancy and daily prevailing of the spirit: These will afford us both some light to discover the causes of these failings, as also minister some grounds of comfort for our sustaining therein, and recovery out of the same. That we are subject to failing, in respect of the mixture of corruption, so it is the wisdom of God, to ordain and dispose of these failings, for the further abasing and confounding of the flesh. And as it necessarily falls out, that being left unto ourselves, we must needs be relapsed into manifold evils; so it is the wisdom of our God (sometimes, in part) to leave us to our selves, for the advancement of his free grace, both in manifesting hereby, that he is not bound unto us, so in making good herein his faithfulness towards us, in sustaining us by his power, where he seems to have utterly forsaken us, and contrary to our expectation, relieving us by his mercy, though not according to our apprehension, and desire in the particular, yet answerable to his most gracious wisdom, in reserving the glory thereof entirely to himself, and also answerable to our main desire, to fit us for him, and provoke us to hunger after him. And therefore, though we may not challenge our God, for leaving us to ourselves, seeing it is our corruption, that immediately and directly causeth our fall; so much less have we any just occasion to condemn his mercy, in leaving us to ourselves, seeing he doth so only leave us, as that still he upholds us by his power, and will no further leave us, but that still he keeps us within the bounds of his grace, and so by the power thereof will recover us again, and turn our failings to our greater increase: yea even in the very failing, so worketh in us by his Spirit, as to effect an increase of grace, even in and by the very act of sin. For though he never forsake us, till we forsake him, and so he is just in leaving us; yet is his mercy wonderful, in so leaving us for a while, that we may forsake ourselves, and so labour yet more and more to be found in Christ, that we may grow up in him to perfection. For the further clearing and manifestation hereof, know we, that our God both commandeth us to be holy, as he is holy, to be perfect as our heavenly Father is perfect; and so also changeth and reneweth us in the spirit of our minds and wills, by the spirit of his Son, which he giveth us in our first conversion, that whereas before we were darkness, now we are become light in the Lord, that we may walk before him as children of the light, in all holy and constant obedience, not living any longer unto ourselves, in the service of our lusts, but living only unto our God, that hath bought us with so dear a price, that we might glorify him in body and soul, and spirit, for they are his, in all manner of conversation, continuing and abounding therein by the power of his spirit, that worketh mightily in us, even to the perfecting of the work of his glorious grace in us, that we may be made perfect and entire, wanting nothing, even to the coming of our Lord and Saviour jesus Christ. Thus hath the Lord renewed us to the image of his Son, engrafting us by faith in him, to be accepted through his righteousness, and enabling us by faith to live and grow up in him, even to a perfect stature, to the full measure of the age of the Son of God. And thus did Enoch & job, Zacharie and Eliza both, and so have many other even to this day walked with God, in a constant course of holiness, though not without infirmities, yet free from gross and scandalous sins, unrebukable hereof in respect of men, howsoever, not without corruption, and manifold imperfections in the pure and righteous eye of God; before whom, though they knew nothing by themselves, yet they were not justified by their own righteousness▪ that they might be freely justified by the righteousness of Christ, and so daily grow up in him to perfect further holiness. If we would know the reason hereof, the Apostle answers us: That the power of God may be seen in our weakness, and his glory perfected in our infirmities. If we yet demand why all the Saints have not walked alike in the same constant course of unblameable holiness: but that some above other, have fall'n into foul and gross offences; as Noah, David, Peter, and the like. There may be these reasons given hereof. First, in regard of God. And that, 1. His free working in us by his spirit, who worketh not in all alike, lest he should seem to be bound to us; or to one manner of working in us, lest we might imagine, that the righteousness in us, and not imputed to us, gave us acceptance with our God, but worketh diversely according to the council of his will for the manifestation of his power and free mercy, not in converting all at one time, nor in the same manner, nor leading forward all in the same particular current: but converting some at one time, others at another, and that diversely, according to their several conditions before their conversion, and special uses in the Church of God afterward. yet both by the same means, the power of his spirit in his ordinances, and also to the same main end, even the salvation of their souls, such is the conversion of the Saints different, and so is also their leading on to perfection: both in regard of the different dispensation of the divine power, as also in regard of such different tentations whereto they are subject, as their uses are diverse in the Church of God: and yet all to the same end, even the glory of God and their salvation. For as there is a different use of men in the Church, some to more public and weighty occasions, others to private and inferior ends; so also in regard hereof, as they are furnished with great gifts, so are they subject to greater tentations, both from themselves in wardly, of Hypocrisy, Pride, vain Glory, Security, etc. as also from without, as from the World, Ambition, Worldliness, Covetousness, etc. and from Satan, especially, now more envying such as most labour the overthrow of his kingdom, and seeking by all means to hinder the work of God by them: whence it cometh to pass, that as greater gifts are subject to more spiritual evils of Pride, Hypocrisy, Security, etc. so it pleaseth the wise Lord for the preventing or purging out hereof, to leave his children oftentimes to outward and gross evils, as Noah to drunkenness, Peter to the denial of his Master, David to Adultery, etc. As for their greater humiliation, so for the advancement of his greater mercy in their recovery, and for the better information and comfort of the Saints, that may fall into the like evils, as also to their own exceeding advantage. As 1. Being hereby better experienced both in the power of God, and malice of Satan, and so more confirmed in their precious faith, and established in Christ, and so in him more enlarged to the common good. 1. In relieving and confirming their brethren. 2. In discharging their callings with more faithfulness and profit. 3. As weaned hereby from the world, more graciously. 4. And provoked to hunger after their perfection: and so all this to the main end even their salvation: and yet in all these failings, not wanting such special assistance of the spirit, to sustain them in their falls and recovery out of them. And so fare different herein from the wicked, and so thriving and benefiting even in and by their falls. That the Saints in their greatest falls do much differ from the wicked, appears by these things. First, by their different entrance into them. 2. By their diverse carriage in them. 3. And thirdly, by the different issues thereof. Concerning their entrance into gross evils: the difference is, 1. That the Saints as they altogether ●ath and decline such evils, and by no means are willing to entertain the same with deliberation or purpose before hand: so if they be overtaken with any; it is against their main purpose, either being carried thereto by some sudden alluring object or violent tentation, as neglecting their watch▪ and careless of the means which should preserve them therefrom: whereas the wicked advisedly purpose before hand to commit them, seek occasions thereto, and wilfully reject such means as may hinder them therein, esteeming it their greatest cross to be impeached herein, and accounting it their chief happiness to attain 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 kind of hiding and nourishing the same, by excusing, diminishing, denying, cloaking, and such like, that they may sleep securely therein. But the Saints, as they are sensible of their Fall, by power of their renewed conscience, so do they labour by all means to recover speedily again, submittting to the means hereunto, though bitter to the flesh, and never giving over, till they have reclaimed themselves, as being sustained inwardly by the spirit, from security and despair therein, and enabled thereby in the use of the means, to a gracious recovery. And this shall appear by the third difference: Namely, the issues of these tentations. As that, Though the wicked are still more inflamed with the love of sin, whether they continue therein, or by age, or other invincible accidents, are debarred the act thereof, and so are justly punished with endless torments for their unsatiable desire of sin: and so use all means to lengthen out and increase their darling sin, though it be with leaving others, or leaving all good means which may hinder them therein, and so their bones are full of the sins of their youth, and they go down with them to hell, yet with the saints it is fare otherwise. As they desire by all means to forsake all sin, so specially do they labour against their master corruptions, such as by custom or callings they are most subject to, and so by the grace of God not only weaken the power of inward corruption daily, but also get the mastery of such special evils, and never fall into them again, at least not in that measure and degrees as formerly, but with more loathing, and less content; with more humiliation, and greater contention; more groaning under the burden, more shaming of themselves, more hungering after their dissolution. This is once, As they by experience of outward failings grow more acquainted with inward corruption, and groan more earnestly under the body of sin, their native pollution and original shame; so hereby do they make more conscience of inward purity, and uprightness before God, and so get the better of those secret evils, of Pride, Security, Hypocrisy, etc. And thereby gain more power to resist outward evils, and so are provoked to a more conscionable use of the means to arm them against the same; prove more careful in the main duties, whereby peace of conscience may be performed: Above all, are more quickened in their most precious faith to rely wholly upon Christ, and so provoked to hasten by all means after the mark for the price of their high calling: labouring to be comprehended in Christ, that from him they may attain to the resurrection of the dead. Thus do the Saints differ from the wicked in the issues of their falls. By which it is apparent, that even in, and by them, they thrive in Grace, and so notwithstanding their greatest failings do both differ from the wicked, and also are preserved and kept by the power of faith unto salvation. And thus of the second Case concerning these dangerous falls of the Elect. Case 3. Whether all that are truly converted are necessarily subject to these terrors of Conscience in the extremity thereof. The meaning is, That whereas the Law is necessarily the Schoolmaster unto Christ, none can hunger after Christ but they which feel their want of him; and none can feel this, but by the power of the Law, discovering unto them their fearful estate, that so finding no hope in themselves, they may be forced to fly unto Christ. Whether therefore it be not necessary to true conversion, that every one be thus cast down by the power of the Law, and so cast out of himself, may be cast upon Christ. The occasion of this Quere. First, Because we find in the Scripture that though some were converted not without some such precedent terrors in the deepest measure, as the jailer, Act. 16. Those three thousand in the 2. of the Acts, and yet again we hear of others, as of Lydia the Eunuch, and whose hearts God only opened and so brought in subjection to the obedience of Christ. 2. Many of God's children cannot tell of the time of their conversion, and so it seems were not thus dejected, which they could not likely forget. Nay they have not been observed by others, neither felt in themselves such extraordinary terrors, and yet yield manifest fruits of a sound conversion. 3. The wonderful wisdom of God seems to evince a difference in the manner of conversion, lest it should be tied to one way which in each is so diverse. 4. Lastly, the different state of such as are converted seems also to imply a difference in their conversion. For some have led a civil life before their conversion, free from notorious and fretting sins. It may seem that these needed not so great humiliation, as such, who have had their estate in sin stained with foul and gross offences, who both in regard of themselves, had need of some deep humiliation to bring them to a just horror of such wickedness; as also in regard of others, that they might be terrified from committing the like, seeing they have cost their brethren so dear. 5 If we consider the diverse uses and employments of God's children after their conversion, that some are to be exercised in more public and weighty callings for the good of the Church, and others not so: this also may imply a difference in the manner of their conversion, that these need not so much humiliation as the other, or at least are not like to be so put to it. First, because Satan will be sure to oppose more strongly the conversion of those, that are likely to be greater enemies of his kingdom then the other. And, 2. The Lord in wisdom so disposeth, that theirs shall be the greater humiliation, whom he hath more noble employment for, that so being delivered from greater terrors, they may be more bound unto the Lord, and so prove more serviceable unto him, as having experience of his mighty power to secure them against all oppositions, in the execution of their callings; and by these greater Humiliations might be graciously prevented of Spiritual Pride and Security, which of all other will prove the greatest impediments to the most difficult and glorious employments. Thus Saint Austin confesseth, that his friend Alipius received his new birth with little or no struggling, but as for himself, he obtained not his quietus est without extreme terrors & conflicts. The reason is apparent which hath been formerly observed. And so as it is in the Natural birth some mothers are delivered with less pangs, some with more, so why may it not be in the spiritual? These and some such like may be the occasions of this Quere. For Resolution whereof these grounds must be laid. First, That there is no true conversion of any, without some Measure and degrees of anguish and trouble of conscience. The reasons are, 1. From the Nature of Conversion, which is from darkness to light, from the power of Satan, to the obedience of God, from one contrary to another: which that it may appear to be so in us, as being justified by faith, we have peace with God, and so are translated into his marvelous light; so must we discern our contrary state, yea feel in some measure the heinousness and danger thereof, that so we may the better discern the power of Christ in delivering us from the same. 2. Nay indeed how can we discern the want of Christ, but by the sense of our Misery? how can we prise the worth of Christ; but by discerning our own worthless and desperate state? 3. And will not the strong man now use all his power to keep his hold and hinder the entry of the stronger? will he not for his part labour to enforce our unworthiness to the uttermost; that nature seeing no reason why it should hope for mercy in Christ, might thereby be more beholding to the free goodness of God, in saving so unworthy, so desperate sinners? Rom 4.11. 4. Doth not our God hereby vindicate the glory of our conversion only to himself, seeing he bringeth light out of darkness, and heaven out of hell, working not only without, but even contrary to all means on our part, which is the main end of our conversion, that he which rejoiceth may rejoice in the Lord? 1. Cor. 1.31. Whence it followeth, 1. That whosoever dreams of a conversion without some sense of this former estate, when he awakes he shall prove an hungry. Isa. 29.7. Twofold more the child of perdition than he was before, deceived in a false birth, and hardened to destruction. 2. That all that are truly converted, must hereby try themselves, that there hath been sorrow in the evening, before there is joy in the morning; that they must sow in tears, that they may reap in joy. A second Ground herein is, That howsoever all must have this passage from sorrow to joy; yet all have it not in the same measure, nor all at the same time altogether. To this end we must consider, that as there are two principal faculties of the soul, concurring to produce these agonies, namely, the Understanding, to apprehend the cause thereof, and the Conscience, to be convinced with desert thereof, by application of the cause to ourselves; whereupon follows necessarily the captivating of the affections, to receive the impression thereof, and so to produce these bitter agonies: so it pleaseth our good God wisely to dispose of these diverse instruments, that in some, one only shall be sufficient to this work of humiliation, in others, all shall concur to increase and aggravate the same, according to the several conditions of the persons, and his divers ends and employments he hath for them, As that for some, it shall be sufficient to be convinced in judgement, with their desperate estate, that in themselves there is no hope or possibility of salvation, that so they may discern the necessity of Faith in Christ, and apprehension of his Righteousness, for their justification, though their consciences be not so fare bound with the guilt thereof, as that it may work this extreme conservation and wounding of the heart and inward affections: it not being necessary, that always such a fearful distraction of the conscience and affection should follow the conviction of the judgement; and it being sufficient for the denial of ourselves, to discern our damnable estate, that so we may discern the necessity of applying Christ. And surely, if we consider herein the policy of Satan, who by these extreme abasings of the mind, in the work of conversion, may happily breed this conceit hereby, that by these bitter agonies we may as it were be avenged of ourselves for our former courses, and so (as the Papists conceive) may do somewhat ex congruo by this humiliation as a work of preparation, to fit ourselves the better to the entertaining of Christ; nay, in some sort may deserve by this revenge on ourselves, that Christ should the rather bind up our wounds. Is not the wisdom of our God admirable herein, to prevent this conceit of merit, and encroaching on the glory of our Saviour, by preventing in many these extremities of abasing; that so discerning only what they have deserved, and not feeling the smart of it, they may be more beholding to Christ, for preventing them of that which they feared, and so walk more humbly before him all the days of their life, as having been so gracious and favourable unto them? And that they may the rather be provoked hereunto, behold the singular wisdom of God, in leaving many of their brethren to the extreme smart of that guilt, which they have escaped; that so they may acknowledge the free work of God in their conversion, seeing it is otherwise with their brethren then with them therein; that so they may in silence admire the wisdom of their God, and also may be more wise, to judge of their brethren in such extremities, though the like hath not befallen them, seeing the ways of God are free and unsearchable: especially may walk more warily in their renewed estate; seeing what they have escaped at their entrance, they may meet withal in their journey, to the present confusion of all their hopes, and disappointment for the time of their greatest comforts. For so it usually falleth out by the wise hand of our God, that those which have not felt these pangs in extremity, in the travel of the new birth, they usually are overtaken with them, in the growing up thereof, lest they should insult over their brethren, and because they may through spiritual Pride and security fall into such evils, that may of necessity require such bitter physic. Whence we may conclude, 1. That though all have not the like measure of humiliation, at their conversion; yet may we not hereby conclude, that those that have had none, or less than others, are not truly converted; no more, than it followeth, that those which have had deep measure of humiliation, are truly converted. For as it falls out in false conceptions and abortives, that though the mother be put to intolerable pains, yet she miscarries in the birth: so it fareth with many hypocrites, who though they have been exceedingly abased by the Law, even to extremity of despair; yet either have they been swallowed up in that fearful pit, and so prevented of the work of grace; or else if it hath fall'n out, that by means, either spiritual or carnal, they have received some relief and ease of their pangs for the present, and so have been given up to hardness of heart, to sleep in that senseless estate; howsoever they may imagine this security to be true peace of conscience, and so thereupon dream of a conversion; yet are they so fare from the truth of this work, as that this their estate excludes them from all possibility thereof, yea, exposeth them to sudden and unavoidable vengeance. 1. Thess. 5.3. And yet on the other side, as we see many Mothers to have speedy & easy deliverance, so fareth it with others in the new birth, that they are called with less ado, and receive their birthright with much ease and comfort. Which as it doth not hinder, but that others must pass through the extremities of this humiliation, that the power of God may more mightily appear in sustaining them in these agonies, and his free grace may be more advanced in their more glorious deliverance, as having happily a further purpose in these for the raising up of others, by their own experience out of the like extremities, etc. so for such other reasons as have been laid down before, the wise consideration hereof may teach us these lessons, both in regard of ourselves and others. Concerning ourselves, 1. That though in regard of our hatred of sin, we may imagine that we cannot be too much humbled in the sense thereof, to prevent hypocrisy, 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 we have observed their deep humiliation to be recompensed in due season with extraordinary comforts; lest it befall contrary to us then unto them, seeing the case is different. For though they, by dispensation of the Almighty, being so dejected, as if they might have had their choice, would by any means have declined it (for who indeed would willingly thrust himself into such a consuming fire?) have by the mercy of God found a comfortable issue thereout, & so been countervailed with extraordinary comforts, to assure them of their full deliverance, and make them fit for their callings. Yet know thou that thy Case is otherwise, and therefore must justly expect another issue: Namely, That whereas, in that thou dost thus prescribe the wisdom of thy God in this indention with him, for such extreme humiliation; thou dost herein no better than tempt thy God, and exalt thyself above him, in hunting his ways, and teaching him what he should do with thee; and so dost justly expose thyself to the extremity of his wrath, and yet deprivest thyself of thy hope, to be recompensed with greater comforts. Hath it not been observed, that some such as have limited the Lord in this kind, have been so satisfied with their desire, that some have not found comfort all their life long after, others not in twenty years 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 bear them: and wilt thou then desire such extreme troubles, when there is no strength to bring forth? Submit thyself wisely therefore unto the wisdom of thy God for the measure of thy humiliation, I say even when thou art converted, and so happily desirest to be avenged more deeply of thyself, for some offence against thy God, by this denouncing of thy spirit. Thy God is merciful, and knoweth what thou art able to bear; he delighteth not in the torturing and consuming of his creature: It is all one with him, to bring us home with the shaking of the Rod, as with the smart of it. If he bring thee home with more ease, thou art more beholding to his goodness, that hath hereby made thee fit for thy calling, and serviceable to him and his Church: and see that this bind thee to more faithfulness and contentedness in thy formal ways. If it please him to let lose upon thee, and tri● thee to the Bran; remember it is thy gracious Father, that will sustain thee with one hand, while he breaks thee in pieces with the other, that so he may purge out thy dross throughly, and prepare thee to be more pure Gold, to make a Vessel of Honour. Yet herein also be thou wise on the other hand, that though some may be converted without great sense of these terrors, thou therefore fall to prescribe the Ordinances of God, as if the Preaching of the Law were needless; we must hear nothing but the Gospel, that so we may go in a Dream to Heaven: For this is to run from one extreme into another, and herein also to tempt the Lord thy God. For know this for a certainty, that none can be fitted to entertain the promise of life, but those that are convinced by the Law of their deadness in sin. 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 reprived, and some pardoned; so is it in the conversion of sinners: All must necessarily be convinced of their damnable estate, before they can be fit for mercy: But it is not necessary, that all should have the like sense and feeling of their punishment, seeing their conviction may be sufficient to prepare them to Christ, though others, of another spirit, either hardened in sin, or puffed up with conceit of natural and civil righteousness, had need of more battering and abasing, to make them yield to God. And therefore the Law must have his place in all, though not in the same measure of working. For as it falls out among diseased ones, all that seek to the Physician, are not in a like measure distressed: some only have some grudge of sickness, and yet for fear of further extremity, seek help to prevent it; others are fallen into some sits, before they seek help; others are dangerously sick, before they use the means. So is it with Christians in their conversion: some have only some grudge, and yet in wisdom run to Christ, to prevent extremities; others again are forced to fly unto him, upon sense of some pangs, though not in extremity. Whereas some are put even to the plunge of life, with the extremities of despair, before they seek unto him. So that all are not alike distressed, and yet all seek to the true means of comfort; and so are relieved, according to their several necessities and occasions. And thus of the third Case. As for the other Cases of the insensible work of the Spirit, whereby it may seem that we grow not, because we discern it not, and such like; these have been sufficiently answered before. Another main Case there is, concerning the supposition of falling into the sin against the Holy Ghost, which the Saints are often troubled withal. This we shall by God's grace satisfy elsewhere in our next Endeavours, concerning the cure of a wounded spirit. There remaineth yet one special case to be resolved: Namely, That whereas some of the Saints have walked so constantly with God, as that they have been not only freed from such gross evils as others have 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 every one should shine, to glorify God, in most powerful and constant obedience, and the chief causes of the failing of others in both these, proceed from themselves, by grieving the spirit, and so suspending some operations thereof: What course therefore is to be taken, to prevent these fearful falls, and to keep a constant gate of the Spirit, to preserve us from falling, in a fair and constant practice of universal obedience? For resolution hereof, know we, That as the main courses of our broken and interrupted courses proceed from ourselves; so the only ground of our standing, is from our gracious God, who hath supplied us with such means, for preservation and constant obedience, that if we be not wanting to ourselves, we may and shall certainly continue a most sweet and comfortable course of holiness. Consider we therefore first, that the way to keep us in a constant course of obedience, and so of continual feeling of the comforts of the spirit, is, First, a constant attending upon the means: both publicly, as 1. The powerful Word preached. 2. The receiving of the Sacraments often, with due preparation. 3. Often exhorting and stirring up each other to holy duties. 4. Specially conscionable keeping of the Sabbath: and so 5. Walking in our evil callings with all faithfulness and diligence, and yet with contentment, and retired affections; weaning our souls from the love of these earthly things, by the experience of such distractions, and want of satisfaction therein. Thus for the Public. For Private Courses. First, for Resolution. 1. Resolve we in all things to cleave fast unto the Word, to do all things according to the spiritual sense and scope thereof, not to attempt any thing beside or contrary thereunto. 2. Seeing the Word commandeth perfect holiness, and in Christ enableth thereunto, and yet corruption remaining, daily hinders therein: therefore secondly, resolve we, that though we are not nor cannot be perfect in this life, yet we must labour thereto, in the use of all means constantly; not thinking, that we have already attained, much less, that we may be too holy, but still labouring to go on to perfection, and daily convincing our imperfect righteousness, that still we may deny ourselves, in the acknowledgement of our imperfections, and labour to be accepted in the righteousness of Christ, and daily grow up in him to perfection. 3. Seeing by the power of Christ enabling us, we shall certainly attain to the full and perfect measure; therefore resolve we still to follow men as they follow Christ: not to stick in the beginnings of Christ, no not in any measure attained, but still to follow hard after the mark, for the price of our high calling in jesus Christ. Thus for Resolution. Now for Endeavour and Practise, let our care be daily, for constant endeavour in these things. First, in awaking with and to the Lord in thankfulness for nightly occasions, and meditation thereof, affecting the heart with the goodness of God, and rousing up the same with renewing the Covenant. 2. In seasonable renewing our Repentance, for what hath passed formerly, especially our bosom sin, which will now plead for continuance; watching against the occasions thereof, and arming ourselves with Faith, and resolution against the same. 3. In a serious watching over our thoughts and first motions to evil, to prevent delight therein, & so practise thereof. 4. In fervent Prayer to God for acceptance of our persons, and pardon of our sins, and so for strength to walk before him in all constant obedience. 5. In a sober attempting of our callings with fear and yet diligence, and simplicity, as therein serving God and not men. 6. In a wise use of our liberty, both in diet and recreations, carrying ourselves therein with spiritual affections, and aiming at spiritual ends. 7. Entertaining in all occasions such sweet motions of the spirit which may draw us apart to our God, and humble us in our estranging from him, may put us to the search of our estates, and send us daily to approve our hearts unto God, and draw nearer unto him in truth & boldness. 8. Labouring still to clear the evidences of our salvation by quickening our faith in the promises, renew our experience of former comforts, and stirring up any present experiment, that either in ourselves, or others hath happened for the present, to confirm faith, or humble for sin, or warn against future storms. 9 Wisely entertaining all occurrents, which may put us either upon the admiration of God's wonderful, power and wisdom, in turning things about to his glory, by confounding the policies of men, and securing his Church by them, or else may bind us to more thankfulness and confidence in our God by our particular preservations from many evils which others have fallen into, or supply of such secret comfort which the world cannot be partaker of. 10. Not neglecting to store up such particular sound assurances as are offered in Prayer, hearing the Word, Meditation, Conference, etc. 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 entireness, when we come before him. 12. Being wise to recover with all speed out of any slip and sleight failing. 13. Watching over our speech, with all fear and reverence, speaking always as in God's presence, as unto God, with all uprightness and faithfulness. 14. Being careful of our society, that we make choice thereof, and seek to better the same, or be bettered by them, that we may not return to them, if they will not return to us. 15. Meditating by our experience of the vanity of earthly things, and yet not neglecting such special work of God, which may confirm our faith, and raise us to the hope of more durable riches. 16. Entertaining wisely all occasions to do good, by all holy means, especially to the household of Faith. 17. And labouring to have a fellow feeling of the troubles of others, judging wisely of the cause, studying carefully the issue thereof. And preparing by their afflictions for our own, and by our own, carrying ourselves more tenderly towards them. 18. Above all, striving to increase and maintain the assurance of God's favour by prayer, meditation, spiritual experience, daily clearing of the heart of all carnal joys. 19 And so endeavouring to make all even betwixt God and the soul, by examination, and judging of the heart, and renewing the covenant. 20. And so lying down in this assurance, as to be prepared for the grave, and judgement: of this look more in the Daily Sacrifice in the last Chapter concerning our lying down with God in the account of the day. Thus if we walk daily, we shall be sure to be kept from all fretting evils in a comfortable stay with God, and joy of his spirit. Avoiding carefully herein, specially those sins that do rob God of his glory, as Hypocrisy, spiritual Pride, vain Glory, which are the causes that we are given up to gross evils. And still keeping ourselves in the fear of God, and daily labouring to clear the evidences of our salvation. Striving to have more familiarity and entire fellowship with the Lord, that we may be more and more knit unto him and kept by him in peace. Above all, learning still to live by faith and not by sense, and so preparing against the coming of Christ jesus. And thus of this fourth Case. The Conclusion of the Treatise, with promise of further light. Thus hast thou (beloved in Christ) some further fruit of God's patience and mercy towards me his unworthy and unprofitable servant concerning this wonderful Mystery of spiritual Growth: My humble request is, that thou wouldst seriously consider of the strange distractions and confusions of the time, wherein he that refrains himself, makes himself a prey. And then I hope as thou hast great cause to bless God for any light that shineth in so great darkness, so thou wilt patiently bear with whatsoever obscurities and defects may appear in these meditations, and so further me with thy prayers unto the throne of Grace, that these fogs being dispelled, and dark clouds passed over, we may see more clearly into the great mystery of Christ, and so therein, of our spiritual Growth in him. Promising thee shortly some further light to direct thee herein, as God shall minister leisure and ability. And so I commend thee to the power of God's Grace, whereby thou mayst be kept from falling away with this present evil world, and so preserved blameless in the midst of a froward generation, to shine as a light in a dark place, and to continue constant and immoveable in the work of the Lord, watching for the conversion of the jews, and utter downfall of Antichrist, and so mayst be prepared as a Bride unto the Bridegroom, even to the glorious appearance of our Lord jesus. And even so come Lord jesus, come quickly, In whom I rest The poor brother ready in all things to further thy reckoning. Th. Cooper. FINIS.