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

Together with the seuerall vses thereof, both of

1 Conuiction of Papists.

2 Reproofe of Carnall and weake Christians.

2 Of instruction.

3 Of Comfort.

That we must grow in grace is ap­parant.

[Page 4]1. By the Commandement and will of God. As that wee must not sticke in the beginnings of Christ, but goe on to perfection. Heb. 6.1. That wee must bee holy as God is holy; Which is dayly to labor to perfection of holines like vnto God, though not in measure, yet in truth, and so farre as the meanes enables vs, and our con­dition will endure. 1. Pet. 1.16.

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

4 And we must as new borne Babes desire the sincere Milke of the Word, that we may grow thereby. 1. Pet. 2.2. 1. Thes. 4.3, 4.5. Heb. 6.12.2. Cor. 7.1. Secondly, wee are commanded to imitate our Sauiour Christ in the worke of sanc­tification.Phil. 2.6 And therefore as hee grew in grace, &c. so also must we. 1. Iohn 6.2. He that saith he abideth in him, must himselfe also walke euen as hee walked. Heb. 12.2.

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

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

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

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

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

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

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

[Page 7]9 Hitherto serue also those liuely resemblances, whereby this new birth is shadowed out and illu­strated in the word. As first, that as by this new birth, we are now ingraf­ted into Christ, and become mem­bers of his body, so wee grow vp in him which is the head, euen Christ, and that as members. From Christ, as frō whō the whole body fitly ioyned together & cōpacted by that which euery ioynt supplyeth according to the effectual working in the measure of euery part, maketh encrease of the body to the edifying thereof in loue. Ephe. 4.15.16. Col. 2.19.

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

So in particular, is it resembled to a grain of Mustard-seed, which frō the least beginning encreaseth to a great tree. Mat. 13. So to Cedars, to Bay trees, for that ende, so is it resembled by Light, yea by the morning light, which shineth more [Page 8] and more vnto the perfect day. Pro­uerbs 4.19. So also to Seed which is cast into the ground, and by degrees groweth vp to ripenesse. Psal. 97.17.

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

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

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

Rom. 7.18.19.3. A Combat wherein the flesh is dayly weakened, & the spirit waxeth.

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

And thus also doth the Word expresse our different measure of grace by [Page 9] such metaphors as doe necessarily in­ferre a growing therein: As that first we are infants and babes in Christ, im­plying our entrance and beginnings in grace. Secondly that we are strong and perfect men in Christ, inferring our growth and proceeding therein. Heb. 11.12:13.

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

2 That the weaker may submit to [Page 10] the spirits of the Prophets, following such as are before, as they follow Christ, as knowing seeing that such haue so gained, therfore they also may in time obtaine the like measure.

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

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

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

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

And so such testimonies as do eui­dence [Page 11] their encrease of faith, and so of all other graces, as 2. Thessalonians 1.3.

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

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

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

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

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

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

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

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

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

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

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

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

As being interessed in the promi­ses [Page 13] of God hereby. 2. Cor. 7.1.

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

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

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

Because, seeing our beginnings in Christ, are in much imperfection and corruption, no way competent and sutable with the glory that is set be­fore vs: therfore we must dayly clense our selues of all wickednesse of the [Page 14] spirit and the flesh, that we may grow vp to perfect holinesse in the fe [...]e of God,1. Cor. 7.1. therefore we must cast away e­uerything that presseth downe, and the sinne that hangeth so fast vpon vs that wee may run with ioy the Race that is set before vs.Heb. 12.1.2 Heb. 12.1.

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

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

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

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

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

5 And so condemnation assured and vengeance encreased. Luk. 12.47 4 This conuinceth that Popish opi­nion of merit, as if we could deserue saluation of our selues; were wholy purged from sinne at our baptisme, and so enabled to fulfill the law per­fectly, [Page 15] seeing our state in grace, is a growing from weaknesse to strength from infirmitie to perfection, which is not attained in this life, but onely aimed at, and laboured to. Phil. 3.13.

Whereas this doctrine of merite ouerthroweth it selfe: in that they which pleade merite, acknowledge also such a falling in those that are truly iustified, as that they may bee so farre from going forward, or per­seuering to the end, that they shall fall away without recouery.

2 This also refuteth their opini­on of finall Apostasie. Whereas the state of a Christian is alwayes grow­ing, though not sensible to vs, yet wrought secretly by the spirit, thogh we know not sometime whence it came, nor whither it goes. Ioh. 3.8.

3 This reproues such as flatter thē ­selues in the state of Grace, when yet they grow not: but either

1 Haue onely some sodaine flashes and tasts of goodnesse to their fur­ther condemnation. Heb. 6.4.

2 Or haue onely slight meanings [Page 16] and purposes like the morning dew, which vanisheth away, either altoge­ther without fruit, or else if any fruite appeare, it is but summer fruite lasting onely in time of prosperity, but when affliction comes it withereth. Luke 11.8.

3 Or, their fruite is not of any growth to perfectlon, as measured by the false ballance of the Time▪ Custom Example, and such like carnall rules, as if they could bee too holy, might be more precise then wise.

4 Or, such, as are alwayes at a stay in Religion, contenting themselues with such and such a measure as may serue the present occasions of this life not being able to see a farre of within the vaile into the hope of glory.

5 Or, lastly such, as remit of their former sinceritie, and zeale out of wisedome and policy, as if the times would not beare such strictnesse, as if lesser would serue the turne then heretofore.

6 And so such as fall away from that they seemed to haue, ending in [Page 17] the flesh though they seeme to haue begunne in the spirit, as Demas. Galat. 3.2.3.

4. This also reproueth such weake Christians, answere not these courses. 1. Either by sticking in the beginnings of Christ, and not labouring still to grow in knowledge and all spiritual wisdome. Heb. 6.1.

2 Or not keeping a dayly and con­stant course of holinesse, that they may still grow in grace. 1. Thess. 5.15.16.

3 Or that haue left their first loue, and so buy their decayes deerly with many a bitter pang of conscience, make their life vncomfortable, and proue a reproch to the Gospel, and of­fence to their brethren. Reuel 2.34.

Or, that because they cannot al­wayes discerne the worke of the spirit, in leading them forward, do there­fore feare that they haue either neuer soundly begunne, or that they are fal­len away without recouery. Psa. 77.11 12.

Or, that through Ignorance and want of spirituall wisedome, esteeme [Page 18] the tēpering of their zeale with patience & discretion, to be a decay; and so con­demn thēselues & others, as decliners, wheras this is a gratious proceeding in grace, as arguing more wisedome, more humilitie, more abilitie to doe good to others, more readinesse to worke out our owne saluation.

A second generall vse of this doctrine of growing, is for instruction: and that both to teach vs how to grow in grace and so to discerne this growth, of which hereafter.

As also to make triall of our growth in grace by such infallible endeauours as may euince the same: of which al­so in it speciall place.

The last vse of this doctrine, is for comfort. And that many wayes:

As first, to refresh the weake Chri­stian, both in those soundings and decayes which he is subiect to; as also in that want of feeling of the worke of grace, how it is led forward, of which also in the Conclusion.

WHat spirituall growth is.

Namely, First, A fruit of the holy Ghost. Secondly, Giuen vnto vs freely by Christ our head.

Thirdly, Whereby receiuing life and vertue from Christ into euery part and facultie of soule and bo­die [Page 20] in some true measure, by the as­sistance of the same spirit, we improue this spirituall guift of sanctification according to the meanes afforded vn­to vs in the encrease of euery part, 1 The. 5.23 and so do make encrease of the whole vnto the edifying of the same in loue. Ephes. 4.16. till the whole come vp in the vnitie of the faith and of the knowledge of the Sonne of God vnto a perfect man, Ephe. 4.13. vnto the measure of the stature of the fulnes of Christ, Eph. 3.19. that we may be filled with al the fulnes of God, & so being made per­fect & intire wanting nothing, comming behind in no guift. 1. Cor. 1.7. Our harts may be established vnblameable before God euen our father, at the comming of our Lord Iesus with all his Saints. 1. Thess. 3.13. being hereby made meete for that glorious inheritance with the Saints in light. Col. 1.12. and so wai­ting for the cōming of our Lord Iesus. 1. Cor. [...]7. that he may change these vile bodies, that they may be fashioned like vn­to his glorious body, according to the working whereby he is able to subdue all things vnto himselfe. Phil. 3.21. That [Page 21] we may be for euer with the Lord. 1. The. 4.18. To raigne with him for euer in that kingdome which cannot be shaken. Heb. 12.28. Which is immortal and vn­defiled and fadeth not, Mat. 25. prepared for vs before the beginning of the world, and re­serued for vs in the heauens, to triumphy with and praise our God wholy and continually for euermore.

Thus I take our spirituall growth may be described.

And this description may bee thus explained, Namely:

First (I say) it is a fruite of the holy Ghost: Sect. 2. implying that Christ Iesus ha­uing merited saluation for vs, as ac­quitting vs in Gods Iustice by the ver­tue of his sacrifice, from the penaltie of the Law, by satisfying the same for vs, & enabling vs through his power to such a measure of holinesse, whereby we shall be made fit for eternall hap­pinesse, for the reuealing and bestow­ing of these benefits vpon vs, giues vs his spirit to seale vp vnto vs the truth hereof: and by working faith in vs, enables vs thereby to apply the [Page 22] same vnto our selues, for our encrease in grace, and so leades vs forward by his speciall assistance in the worke of grace, that wee may attaine to the full measure of the age of Christ.

2. I adde, that this grace of spiri­tuall Growth is a free guift frō Iesus Christ: who being giuen for vs by God our Father to be our redemption, doth also giue himselfe to vs by his spirit, both to apply that worke of our redemption to our selues in particular by faith, and also by the power of faith in grafting vs in him, we grow vp in him which is our head, dayly recei­uing new sappe and vertue from this roote, to encrease in all power and vertue of holinesse, till at length wee attaine to the full stature of the age of Christ, being perfect and intire in him, wanting nothing, and all this of free guift, he that hath begunne the worke, leading it forward by his mightie power vnto saluation: that hee may haue the onely glory there­of. Philippians 2.12.13. 1. Pet. 1.5. And so leading it forward, that still [Page 23] both for the Manner and Measure thereof, it is free and independent in regard of vs.

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

4 I proceed to discouer the man­ner of this spirituall growth: namely, that as it is by continuall supply of the meanes both inward, the bles­sed Spirit discouering dayly our failings, and leading to the outward meanes for recouery and enabling [Page 24] in the vse thereof, both for recouery out of fayling and supply of such gra­ces as may further perfection. As also outward, the word to build vs vp in knowledg and faith, and so in obedi­ence: The sacrament to minister spiri­tuall nourishment, and such like; so herein also setting downe a liuely triall of our Growth by the vse of these means, that it is both according to them, they must be the Rule and Tuchstone therof, as also Answerable to the Meanes in proportion, that where more meanes, there a greater measure of Growth to be expected, where lesse, there if our Growth be lesse, we may haue some comfort that we are not altogerher barren; how so­euer if this want of meanes be not from our selues, in making scarcitie where there is plentie, but from the diuine dispensation in chastising his people with scarcitie for the abuse of plenty here we may comfort our selues, either, that what is affoorded shall be sufficient, because God will require no more then he giues, or [Page 25] what is wanting in the outward means, our God will supply by his Annoin­ting, to refresh vs inwardly, if we haue not bin despisers of the publick and ordinary meanes. 1. Ioh. 2.19.

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

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

2. In respect of God.

1. The accomplishment of his promises.

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

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

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

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

These are,

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

1. The power of Christ dwelling in vs. 1. Col. 19. which is both, the meritorious cause of our growth, as whereby we obtaine grace from God to enable vs to grow: as also the prin­cipall efficient cause thereof. As by it vertue subduing mightily in vs the remaindures of corruption, and bo­dy of sinne; and supplying such gra­ces [Page 30] as may further our spirituall growth, as also enabling vs in the vse and improuement of them, to that end, especially presenting them in the perfection of his merit, that a­boue their worth they may be accep­table vnto God his Father, and so by vertue of our vnion with him dayly, leading vs forward to perfection.

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

The inward instrumentall meanes, it,

The renued heart, which being now quickned and actuated by the [Page 31] spirit becomes ministerially a fel­low worker therewith in all such workes, as may any way further our spirituall Growth. 1. Cor. 3.

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

1 A sauing knowledge: and that

1. Of our particular estates, and this twofold.

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

[Page 32]2. By daily obseruing of the pulse of the conscience, answering the same more particularly, we may di­scerne the power of corruption.

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

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

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

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

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

6. By discerning the subtilty of [Page 33] Satan inueighling vs to the abuse of our Christian libertie in things that are lawfull; for where sin hath a cloke and colour to defend it selfe by law­ful meanes, or else to creepe in there­with, there will appeare most liuely the power of corruption in deuising pretences, either on the right hand or on the left, to abuse those lawfull meanes for the effecting of what is vnlawfull.

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

8 And so herein the power of cor­ruption is specially discerned, by de­ceiuing the heart with a false imagi­nation of true happines in these earth­ly things, that so it may settle hereon, and so renounce the happinesse of [Page 34] the life to come.

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

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

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

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

4 The apprehension of our prone­nesse [Page 35] to wil-worship and selfe con­ceits, proues a gratious means to con­found the wisedome of the flesh, as the greatest enmity against God and so to interesse vs in the free goodnesse of God.

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

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

7 And so when we can obserue the subtilty of Satan detayning vs in sinne: we shall hereby labour to ha­sten our repentance by aggrauating [Page 36] and iudging sin; grow more wise to arme our selues against new surpri­zalls, by taking vnto our selues the whole armour of God; become more iealous of our selues in auoy­ding the occasions of euill, be more diligent in the practise of contrary graces; more groane for our dis­solution, and prepare thereto: all which are good meanes and trials of our spirituall growth.

Lastly, whereas hereby we discerne the power of corruption, in that for the maintenance thereof, it labours to fancy to it selfe present constant hap­pinesse, that so it may be depriued of that which is to come: this also proues a gratious meanes to further our spi­rituall growth. As prouoking vs here­by to make cleerer vnto our selues the euidences of our saluation, to be­come more spirituall in the vse of all earthly things, and so to liue by faith in the vse of all comforts; to re­nounce not onely all hold in present fading comforts, but euen in all spi­rituall graces, as to bee iustified by [Page 37] them: or to rest in the measure of them: to wayt dayly for the ap­pearance of Christ;1. Cor. 1.7. and in that hope dayly to purge our selues of all wic­kednesse of the spirit and of the flesh, that we may be pure as he is pure. 2. Cor. 7.1. 1. Ioh. 3.3.

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

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

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

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

1 Whether we can discern the stron­ger meate of the Gospell, that we may distinguish of things that differ,1 [...] Thes. 5.1 that we can trie all things, and hold that which is good: or rather, that we stick in the beginnings of Christ. Heb. 6.1. [Page 38] not being rooted in these grounds by experimentall knowledge,Col. 2.6. but staggering in iudgement and resolu­tion concerning the same. Because

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

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

2 By our abilitie to practise accor­ding to our knowledge.

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

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

3 That we are lesse troubled in ho­ly [Page 39] duties, with worldly and prophane thoughts.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

3. That they are more constant & feruent, rauishing the heart with the apprehension thereof, from all earth­ly [Page 41] obiects, and fixing the same more ccrtainely thereupon.

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

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

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

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

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

Such as concerne our generall cal­ling. As that

We performe duties to God, as with [Page 42] more zeale and power, so with more humilitie and reuerence in the deny­all of our selues.

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

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

4 And grow more constant and familiar therein.

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

More particularly.

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

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

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

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

5 Making conscience of the Sabaoth

6 Renuing our repentance daily for [Page 43] all knowne sinnes. And still

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

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

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

Thus for our generall calling.

Concerning our ciuil calling, obserue

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

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

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

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

5 And wayting wth patience the successe of our labours.

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

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

8 Referring our labors to the pub­like good, and

[Page 44]9. Dispensing liberally to the ne­cessities of the Saints.

10 Bearing patiently what crosses befall herein: and

11 Labouring to supply them with the inward thirst.

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

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

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

1 If we conceiue our selues con­uerted: either, because

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

2. We are humbled and abased with the sense of sinne, which may be [Page 45] for feare of punishment, and not in hatred of sinne, or loue vnto God: and may be but a flash and tast quick­ly salued by some carnall remedie.

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

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

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

6. Generally, if the compasse of our practise look not higher then our selues and present respects, to Gods glory, and reach not further then [Page 46] this life to that which is inuisible. And

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

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

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

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

2 That we are cast-awayes, because our consciences speake fearefully, as in [Page 47] tentation, and the world accounts vs no better, seeing we must not iudge of our selues by tentation, neither esteem what the world iudgeth of vs in this secret, belonging onely vnto God.

3 That we arc decaied in grace, and left our true loue, because wee are grown more moderate in our affecti­ons, more sober in our iudgments, cō ­cerning indifferent things; more cha­ritable in iudging others, more wise in prouiding necessary things & auoi­ding vnnecessary troubles & such like seeing all this may be the fruit of the spirit of meeknes, & wisdom, & so an euidence of our spirituall growth.

4 Because we are more sensible of corruption, & hūbled therewith, this howsoeuer with the world may seem either hypocrisie, or guilt of cōscience yet indeede it is the power of grace that giues this light; and it seemes to prouoke in vs a greater hatred against sinne and watchfulnesse against the same, and makes vs more iealous, and lowly in our best actions.

By these and such like may wee [Page 48] be prouoked to esteeme worse of our selues then indeed there is cause, and so had need of spirituall experience to discerne of things that differ, that so knowing the true scantling of our estates, we may prouide accordingly.

A second experience necessarily furthering our growth in grace, is concerning the manifold sleights and methods of Satan.

Which we shall attaine vnto.

1. By dayly viewing and search­ing of our hearts, as being the sinke wherein he wallowes, and the matter whereupon he workes.

2. By a serious meditation on the word, whereby wee shall be enabled to discerne his deepnesse.

3. By feruent prayer vnto our God to reueale these sleights vnto vs.

4. By a wise obseruation of his deepnesse, and two maine pollicies; either in lulling vs a sleepe, or affrigh­ting vs with false feares, or racke­ing true causes vpon the tenters of extremity, especially.

If we be acquainted with the trouble [Page 49] of conscience, for therein he vtters all his wayes.

2 If we take notice of his dealings on the bed of sicknesse and summons to death, for now he will bestirre him­selfe on all hands, as being his last op­portunity.

3 If we obserue such accidents as doe vsually mingle themselues with our sweetest cōforts; for here we may discern him most dāgerous to poyson these sweets vnto vs. And so to this end shall be often conuersant in the cases of our brethren: in whose seueral tentations we shall discerne the rather the deepnesse of Satan, because now God cals vs to releeue vs, and we haue a promise of good successe.

By these meanes wee may attaine much gratious experience.

Among other these especially will steed vs for our spirituall growth. As that it is his maine policy,

1 To seuer the end from the meanes, whereby he nourish in hypo­crisie, formalitie, prophanenesse, secu­ritie, and so excludeth all hope of [Page 50] conuersion, perswading that we may be saued, though wee vse not the meanes thereto.

Or else he seuers the end from the meanes, suggesting that though we vse the meanes neuer so effectually, yet we may misse of the end, seeing our meanes are no way proportiona­ble therto. Whereby he either driueth to despaire, or else at least hindereth and discourageth in practice.

A second maine Policie, is, to ioyne those things which are contra­ry in the worke of saluation, or else to disioyne those that are to be ioyned.

1 To ioyne nature with grace, our owne will and abilitie with the mer­cy of God.

2 To mingle the wisdome of man with the word of God, to further sal­uation.

2 To disioine those things which must concurre and agree together: as

1 The word and the spirit.

2 Power and weaknesse.

3 Faith and doubting.

4 Perfection with imperfection, as [Page 51] being both in one subiect, and both seruing to testifie the truth of grace, and further proceeding therein.

These and such like policies, as they are the grounds of all the rest, so the experience of them serues very graciously to further our spirituall growth, of which more particularly in the Treatise of Delusions.

A third kinde of experience, is, of the power and wisdome of God in preuenting or turning about these tentations and sleights of Satan to our good, of which also in that prepared discourse.

Besides these causes and furtheran­ces to spirituall growth, there are also many others in their places auaileable hereunto. As 1. the conscionable vse of Gods holy ordinances: the word preached to strengthen faith, to disco­uer inward corruption,1. Pet. 2.2. and subdue the same. 2 The holy participation of the sacrament of the supper, as that which specially seales vp Christ vnto vs, repaireth our decaies, nourisheth spirituall life, & strengthens to perfe­ction.

[Page 52]3 Holy conference to quicken and supply each others wants.

4 Meditation of all these to in­corporate them into our substance.

5 Prayer to sanctifie vs to the vse of these things, and them to vs, that we may benefit thereby, and so com­mend the issue and successe vnto God. Accessary hereunto are,

1 Afflictions to purge out corrup­tion, to weane from the world, to try our faith, to make vs more compassio­nate to our brethren, to acquaint vs with the power of God. To quicken in holy duties, and recouer out of de­cayes, to encrease our Patience that it may bring forth the perfect worke, so nourishing our hope of glory, and thereby prouoking to a daily purging of our selues, that we may be pure as he is pure. 1. Ioh. 3.3. Iacob. 1.2.3. Rom. 5.2.3.4.

Examples of the Saints, which are gone before vs, which encourage vs to go forward, by shaming vs in our chil­dish and cowardly weaknesse, and di­recting vs in the meanes whereby we [Page 53] may encrease. Heb. 11. Iam. 5.12.13. 1. Cor. 11.1.

To this end also serue gratiously these helpes. As

1 Soundnesse of iudgement and vnderstanding concerning the po­wer of godlinesse.Phil. 1.9. 1. Tim. 1.7. As that

1 We cannot bee too holy.Psa. 119.82. That when we haue done our best, we are but vnprofitable seruants. Luk. 16.10.1. Cor. 13:

2 That wee must follow after the best graces, and labour to be formost in holinesse.

3 That God requires of vs, accor­ding to the meanes, and therefore wee must abound in all righteousnesse. Math. 25.28. That wee must follow men as they follow Christ. 1. Cor. 11.1.

4 That onely the word must be the rule and square of holinesse. Isay 8.20.

5 That whatsoeuer is not of faith, that is, out of the testimony of the con­science conuinced by the word, is sin. Rom. 14.

A second helpe to grow in Grace, [Page 54] is, that we doe all duties in sinceritie and vprightnesse, that is, as vnto God and in his presence, not vnto men and for their sakes.

2 As from God, from warrant of his word. And 3 For God,

That is simply for his glory: and 4. also through God: that is, by all holy meanes, that so God may be all in all. And that,

1 As whereby we shall haue the te­stimony of a good conscience in what we doe, and so by the vertue thereof haue boldnes with God. 1. Ioh. 3.20. And so enabled by his power to goe forward in well doing.

2 Hereby we shall approue the will of God, and so cherish and stirre vp the spirit in vs, that thereby we may be enabled to encrease in holinesse. And so:

3 Hereby we shall see the failing of our best actions, and so be cast off from any confidence in our selues, lest spirituall pride and security ouer take vs, and so we shall discerne still a ne­cessity of proceeding.

4 And so by this sense of our failings [Page 55] we shall be daily cast vpon the power of Christ, by whom we shall obtaine acceptance of our persons. Phil. 3.10. and so of our imperfect seruice, and so enabled by his righteousnesse to goe on to perfection. Phil. 3.13.

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

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

11. Not enuying their greater mea­sure, [Page 57] and so discouraging of them by reproches. And

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

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

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

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

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

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

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

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

20 And that accordingly as wee [Page 58] haue receiued the guift withall cheare­fulnes & a large heart. 2. Cor. 9.11.12.

And this is a speciall meanes to grow in grace.

1 Because euery member as it re­ceiueth life and growth from Christ, so from him, each is knit and so ioy­ned together, as that it so receiueth life from him that it communicateth it ioyntly to each other, as being one in him, and one in another: so that one member cannot thriue without another, and the helping of one is the helping of another. Euen as the soule of man so animateth euery part in it place and order, as hereby each part is seruiceable to another, & so furthereth the encrease of the whole hereby: so is it in the body of Christ, which being animated by his spirit, & therby knit together fitly, and compacted by that which euery ioynt supplyeth accor­ding to the effectuall working in the measure of euery part, maketh encrease of the body to the edifying of it selfe in loue. Ephes. 4.16. Col. 2.19. So that no knitting together, no holding [Page 59] of the head. Col. 2.19. No growing vp seuerally, because no growing toge­ther.

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

4 Seeing wee are subiect to much distraction, both in what we should do, and how to doe it: as also to much selfe loue in ouer prizing our estates & beginning in grace: therefore that we [Page 60] may grow herein. It is necessary that we still propound vnto our selues the most perfect paterne, euen looking vnto Iesus the author and finisher of our faith. Heb. 12.2. That so hauing that patterne alwayes in our eye to preuent distraction, and also to hum­ble vs in the sense of any present mea­sure, that so still wee may deny our selues, and labour to bee found in Christ, not hauing our owne righte­ousnesse, that so in him we may be en­abled to further growth.

5 And seeing at the beginning of our calling wee are for the most part carnall, more flesh then spirit, and so apt to abuse our holy liberty, as an oc­casion to the flesh very prone to look into things present, and to affect our wages here before we haue done our worke: Therefore a good helpe to spirituall growth is not to pore on things present, but to looke forward vnto things to come;Heb. 11.26. euen to that great recompence of reward which is set before, to follow hard after the marke for the price of our high cal­ling [Page 61] in Christ: that so now conside­ring how short our scantling of holi­nesse is to that marke, though happily these earthly things may bee short thereof, we may wisely in the appre­hension thereof, cast away euery thing that presseth down, euen all by­respects to these base things, and so run with ioy the race that is set before vs: leuelling all our actions at that so­ueraigne end, and in that hope dayly labouring to be pure as God is pure, that so we may be made meet for that glorious inheritance with the Saints in light.

6 Seeing euery good and perfect guift proceedeth from the father of lights, in whom there is no variable­nesse nor shadow of change. Iacob. 1.12. Therefore howsoeuer wee haue dayly cause of repentance for the im­perfectiō of our well doing, yet seeing without the helpe of our God we are able to doe nothing (and it is by the grace of God that wee are what are) we can do nothing at all. Therfore let vs adioyne dayly to our repentance, [Page 62] thankefulnesse vnto our God for what we haue receiued, that so there­by giuing him the glory of what wee haue already, we may receiue more grace to proceed in well doing.

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

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

6 Whereas the deceitfulnesse of the heart is a maine occasion, to flatter [Page 63] vs in the iudgement of our estates, ei­ther that we are not growne so farre as we imagine, or that we haue attai­ned more, then in truth is cause; ther­fore that we may grow in grace, keepe we a continuall and narrow watch ouer our hearts.

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

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

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

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

And quickning the good that they may grow to practise.

7 Seeing wee cannot grow in grace vnlesse we grow in knowledge, therefore labour we to encrease day­ly in all sauing knowledge by me­ditation in the word and workes of God,2. Pet. 3.18. and make wee conscience [Page 64] to practise faithfully what we know,Math. 25. that so to him which hath may be gi­uen: he that is faithfull in a little, may be entrusted with more.

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

9 Seeing the loue of the world is a maine hinderance to our spirituall growth, either because if we want what we desire, we are pestred with distracting cares for the obtaining thereof: or if we haue it, we are much more subiect to be ensnared with too much do [...]ting and confidence there­in: therefore labour we for contented­nesse in our estates, and cast we our care vpon God who careth for vs, weane we our hearts from the loue of the world, by discerning the frailty and vncertainty, the deceitfulnesse of all earthly things: by setting our affe­ctions [Page 65] on things aboue, and submit­ting to afflictions hereunto, that so casting away whatsoeuer presseth vs downe, wee may runne with ioy the race that is set before vs. Hebrewes 12.1.

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

11 Especially seeing the saints are most ouertaken, concerning the iudgement and vse of their Christian libertie, and so ensnared with many abuses, either by committing what is vnlawfull vnder pretence of that libertie; or exceeding in the vse of what is lawfull, and so hindering themselues in better things, and thereby greeue the spirit and grow [Page 66] to dis-use thereof, or carelesnesse therein: therefore labour we espe­cially,

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

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

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

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

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

14 Seeing it is Patience that brings forth the perfect worke, 1. Iam. 3. ther­fore, that wee may grow in Grace, wee haue neede of Patience both to encounter and beare such oppo­sitions as hinder our growth, and [Page 68] also to sustain vs by experience of for­mer goodnesse in the sense of our wants, to cast vs vpon the sufficiency of our God, who will supply all our necessities, to vphold vs in the present want of what recompence we expect and yet seeme to be disappointed of, that so, when wee haue done the will of God, we may receiue the reward in due season. Hebrewes 10.36. Gala­thians 6. If through impaciency wee faint not.

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

16. Seeing the Lord hath set apart vnto vs the Sabaoth, as wherein, we are more plentifully furnished with meanes of growth, and so haue opor­tunitie [Page 69] to trie and encrease our spiri­tuall strength, therefore make wee conscience, especially to sanctifie this day glorious to the Lord, that so we may bee furnished with meanes dayly to thriue in grace, and by our care on this day, may be the better en­abled to serue him sincerely and con­stantly in all other occasions.

17 And though the Lord hath special­ly separated this day for his more pub­licke and entire worship: yet he hath redeemed vs that we might serue him in holinesse and righteousnesse all the dayes of our life.Luk. 2.49 Therefore that we may grow in grace make we consci­ence of constant holinesse dayly, by dayly examining our hearts, renuing our repentance, encreasing our knowledge, our faith, by meditation in the word, prayer, relying on Gods blessings in our ciuill callings, and watching therein against couetous­nesse, discontent, worldly wise­dome, earthly mindednesse, deceit and such like: least our neglecting or slubbering of dayly duties greeue the [Page 70] spirit; procure a remisnesse, and for­malitie therein; and so in sted of ha­uing more, that which we haue may be taken from vs, at least for the pre­sent vse and comfort thereof.

18 Seeing securitie is a maine hin­derance to our Spirituall growth, and it is the mercie of our God to exercise vs daily with some afflictions in di­uers kinds, to preuent the same there­fore, that we may daily grow in grace, let vs prepare our soules daily to affli­ctions; submitting to whatsoeuer our gratious Father shall lay vpon vs, ma­king them glasses to see our daily fai­ling, and purgations to emptie vs of them; vsing them as spurres to pro­uoke vs daily to perfection, by wea­ning from the loue of the world, and giuing daily experience of the power of Christ in vs.

19 Whereas it much furthers our growth in grace to haue a good con­science in whatsoeuer we doe: there­fore labour we to maintaine tender­nesse of conscience in all things; as well to conuince vs of secret euils, and [Page 71] so to preuent grosse offences, as also to humble vs in wel-doing, and cast vs vpon Christ, as to prepare vs more conscionably to all holy duties, to ca­ry vs more vprightly and constantly through out the same, and still to pro­uoke vs out of the sense of our daily failings, to renue our strength in Christ, & so in him to grow vp to perfection.

20 To this end also haue we al­waies the feare of God before our eies, to preuent hypocrisie and securitie, and 2 Cor. 7.1.

21 Nourish we daily an holy feare and iealousie ouer our selues; yea,Pro. 28.13. when we doe our best and feele grea­test comforts, least Spirituall pride be­get securitie and confidence in the flesh, and so produce luke-warmnesse, and falling into grosse euills, Reue­lations 3.17.

22 Aboue all, take we heede of con­tenting our selues with any measure of holinesse already attained; but that we may grow in grace, grow we in humi­litie and daily deniall of our selues, forgetting what is behinde, that [Page 62] we may hasten to that which is be­fore, euen for the price of our high cal­ling in Christ Iesus. Phil. 3.13.

23. And seeing our liues are vncer­taine, and our master may come in an houre we know not of, therefore that we may grow in grace, prepare we dayly for our death and so for indge­ment, adding dayly to our Christian stature, and abounding in the worke of the Lord, that so we may be found in peace at our masters comming. 1. Cor. 15.58.

24 Resigne our selues dayly into the hands of our gracious father, com­mitting our selues in well doing continually vnto his faithful keeping, that so he may quiet our hearts in what we haue receiued, by enabling vs to a conscionable vse thereof, and so fur­nish vs with whatsoeuer may yet fur­ther our perfection vnto the day of Christ.

25 Seeing our want of spirituall wis­dome is a maine hinderance to our growth in grace, as, casting vs oft­times into many vnnecessary troubles [Page 73] and so to much distraction and hor­ror thereby; and casting vs vpon many doubtfull and intricate occasi­ons, both of matters of knowledge, concerning things vaine and curious, as also vpon many a rash and vndis­creete practice, to wound the consci­ence and hinder our peace, and so our proceeding in grace: therefore labour we to attaine the Spirituall wisedome. First, by cleauing fast to the Word: And secondly, experience of Gods former dealings: Thirdly, by com­paring Spirituall things with Spi­rituall things: Fourthly, and loo­king as well to the end, as the be­ginning thereof; that so wee may still make choice of the most familiar and excellent, decline doubtfull and vnnecessary occasions, submit our spi­rits to the spirits of the wisest, and so maintaine loue, which is the bond of perfection, Col. 3.15.

26 Lastly, seeing though fulnesse of ioy be expected in another life, & yet heere also the Saints may enioy some comfortable measure thereof,Psal. 4.4, 5. in all [Page 74] occasions, and the more they partake thereof, the more they are encoura­ged in holy duties, and enabled to go forward therein: Therefore labour we to maintaine this Spirituall ioy. First, by entertaining the motions of the Spirit: And secondly, the occa­sions of wel-doing: Thirdly, by walking constantly with our God: And fourthly, comforting others: Fiftly, by daily repentance for sinne: And sixtly, renouncing our best righ­teousnesse: Seuenthly, daily cleering the euidences of our election; That so, we may daily grow in grace, and follow after perfection.

And thus of the causes and helpes to grow in grace.

It remaineth yet to consider the manner of our growth in grace.

HItherto of the Necessitie, Nature, and Causes of this Spirituall growth.

It now followeth that we discouer the Manner thereof, as beeing a part of the reuealing of this great mysterie, and very necessary for the triall of the truth thereof; and also to resist such tentations as doe oppose the same, or hinder the increase thereof.

To this end it shall be necessarie to enter into the Sanctuarie of the Lord, and thereinto obserue such Mysteries, wherein this wonderfull Mysterie is wisely infolded to stumble carnall wise­dome; and yet gratiously vnfolded, to satisfie the humble spirit.

The first Mysterie wherein this sa­cred Truth is infolded, is the New Crea­ture, 2. Cor. 5.17.

The Spirit vouchsafing to resemble our Spirituall renuing in the second A­dam, by our Naturall beginning in the Old.

1. Both because there is very great and neere similitude betweene them; and also,

2. That this of Nature being fami­liar to each capacitie, the other of grace may be better discerned thereby; and yet

3. Might stumble heere in carnall wisedome, either in stretching the simi­litude to square euery way to the esta­blishing of Natures abilitie and helpe to grace; or to confound carnall wise­dome in the discerning thereof, if it looke with no other spectacles then those of Nature.

Labour we then in the feare of God, to search the secrets of this Mysterie by the power of the Spirit, that so we may hereby discerne the Manner of this Spirituall growth.

To this end consider we first, that as the New birth in regard of the better part, is immediatly created a New [Page 77] of God: and infused into the body, and so animates and quickens the whole: so is it in the New Man, it is wholly created of God a new, in righte­ousnesse and holinesse, Col. 3.10. without any helpe of Nature; nay, contrary thereto.

Whence it followeth:

1. That seeing as is the beginning, so is also the leading forward of the worke, meerely by the free power and goodnesse of God. As Nature was a meere Patient in the beginning of the worke, so though now being renued by grace, it becomes in part an Agent; yet this is not, of it selfe, but meerely by the power of Grace, enabling it to euery action and degree of encrease, both for the matter and manner thereof.

2. So that hereby we may discerne the Manner of our growth, If we finde the Spirit daily quickning, and furthe­ring the worke; both stirring vp the good motion as the ground thereof, and enabling to put the motion into pra­ctice, & giuing comfort in the practice, by the acceptance thereof in Christ, a­boue the worth thereof.

And hence arise these comfortable rules to meet with diuers tentations inci­dent to the New birth, both for our triall and comfort therein.

That whereas we finde our selues though truly conuerted; yet some­times to be vnapt to holy duties, finde little comfort in them; lesse power to resist corruption, and so may thinke the worke to be not only interrupted, but quite vndone. Yet if we consider that it is a creation, not only in the beginning, but in the proceeding too, Psal. 51.10. though we may despaire in regard of our selues, yet must we now by faith still rely on our God, who calleth things that are not, as if they were, Rom. 4.

And yet seeing this Creation is by meanes, though in themselues most vn­likely, yet effectuall by the power of God: hereto, therefore for our reco­uerie, and proceeding, we must wait vpon God in the meanes, for the renu­ing of his worke in due season.

Secondly, hence it followeth, That as in Nature, though there be a quickning of euery part at once, yet it is in this or­der, [Page 79] that first the faculties are first crea­ted, whereby we are enabled to action, and then the actions follow from those faculties in their order, and time, as the organs are created and fitted thereto: so is it in the worke of Grace, the facul­ties are created in euery part at the first; in the Ʋnderstanding, Conscience, Will, Affections, &c. yet doe not these facul­ties execute their seuerall operations at the first, by reason that the organs of those faculties are either yet not crea­ted, or not fitted for vse.

Whence follow these conclusions, for the triall of the Manner of growth and comfort therein.

1. For triall, that seeing the facultie must leade to and enliue the action: and of all faculties, though the Will be pre­dominate, yet the Vnderstanding must begin to discerne what is to be done or vndone: and Knowledge must informe, and binde the conscience to the do­ing thereof; and so the Will con­sequently is attempted, and subdued to the performance or leauing thereof. Therefore if we finde this order in [Page 80] our growth, we may vndoubtedly conclude a truth of the worke: where­as in the Naturall man, and hypocrite, this order is peruerted and depraued oftimes. Many things are done, not so much out of knowledge, or consci­ence, but by example of others, or sud­den motions, sometimes of Satan; and our corrupt wils, vpon outward re­spects; and so on the contrarie.

2. For comfort, that if we finde this order, that knowledge leades conscience, and conscience attempts the will, and this by Grace is subdued thereto, though by reason of tentation, or de­fect of other meanes or abilitie the worke be not done, yet this is a good euidence of growing in grace. If the will be still more constant thereto, and desirous thereof, in the disappoint­ment of the good act, and more auerse to the euill committed, hating what we doe euill, and louing more the good vndone; vsing and renuing the meanes for the accomplishment of the one, and declining the meanes for the re­nuing of euill.

A second condition of the Naturall creature is, that it groweth vp euen from the first in euery part; as being quick­ned by the soule, which is the whole in the whole, and whole in euery part, en­liuing and so encreasing the same. And so it is in the New creature: Euery part and facultie is liuely quickned by Grace at first, though it execute not presently, the operations thereof: In regard of the defect of the instrument, and so euery part growes vp together ac­cording to the measure thereof: As we grow in knowledge, so in conscience of obedience, so in humilitie, for it im­perfection, so in patience, &c.

Whence arise these comfortable rules both for the triall and comfort of the manner of our Growth.

1 For triall, that if we find a gene­nerall affecting of euery part, as well an hatred of sinne in the will, as a conuic­tion of conscience for the same; as well a loue vnto goodnesse as an hatred of sinne; as well a purpose of heart to leaue it, and do the contrary, as a sight of it in the vnderstanding: and then we [Page 82] may bee sure of the truth of the worke, seeing that the Hypocrite may by the power of Conscience, naturally, especially being Illightned by the spirit, discerne sinne, and so be conumced of it; but yet his heart being not renued by grace, neither can he hate it vnfai­nedly, or is willing to part with it vpon the best termes; neither is able in any measure to forsake the same vpon the true ground, in obedience and loue vn­to God; but only vpon by-respects, out of loue to himselfe, he may so leaue some sinne, as to enchange it for a more sweet and profitable; or else he must leaue it, because abilitie and opportunitie serue not thereto; or else he leaues with condition to resume it againe vpon a bet­ter opportunitie and aduantage: And so as he willeth no good at all, so if he doe any, it is not from the power of grace, but from outward respects: nei­ther doth hee continue therein, other­wise then may serue his carnall ends, making hereby amends for some grie­uous sinnes, or seeking to further and cloake them more dangerously hereby.

[Page 83]3. As in the New birth, though there be a facultie of euery quality & power, yet there is not a present execution and vse thereof: As there is in the first borne a facultie of speaking, going, rea­son, &c. yet no present vse thereof: so is it in the New creature. Though by the spirit, all graces are begun in vs, in re­gard of the facultie of them; yet for the vse of them, we must expect in those seasons, when they may best serue for Gods glory, and our building forward in Christ. Reasons hereof are.

1. Because some graces arise out of other: As first, Faith is the ground of all other graces, all other proceed from it.

Patience ariseth out of experience, and so hope from thence.

2. Some graces are only fittest for diuers seasons, as Patience in the time of affliction, which the New birth is spared of for a time, &c. though some are vse­full in all occasions.

3. All graces as they proceede ordi­narily from the outward meanes, which are in time offered; so they are wrought in vs by the meanes for the vse of [Page 84] them diuersly; as we encrease in know­ledge so thereby wee attaine to many graces, in their seuerall place and vse.

And hence arise these conclusions for our comfort in the manner of our Growth.

1 That there may be the seed of all graces in vs, though for the present we haue no vse of them.

2 That God requires no further the vse of any grace in the regenerate, then we haue knowledge thereof.

3 That as our knowledge is like the light shining more and more vnto the perfect day, so though our practice according to that knowledge in some graces as yet be none, because we know not the vse of them, or haue no occa­sion thereto; yea though our practise be weake, in any that we know, because our knowledge is weak, yet this doth not deny the truth thereof, but rather eui­dēce the same, because Gods power must be seene in our weakenesse; but rather is a meanes to interesse vs in the power of God, to enable to a further measure.

4 As in the New birth though there be a truth and beginning of all graces [Page 85] and faculties in vs, yet we attaine the perfection of them not at once, but al our life long: so is it in the New creature,

We are not at the first, perfect in euery grace, but are growing by degrees to perfection, euen to our dissolution.

3. Whence these comfortable con­clusions follow: first,

That imperfection in grace doth not argue a nullitie thereof, but rather esta­blisheth the truth of the same.

2. That truth of grace inferreth, necessarily perfection of grace, because it is of God; who will perfect the worke, because he worketh perfectly, as may best serue for his glorie, and the maine good of the Creature, though not at once: for then we should not haue that daily experience of Gods mercy; but in due season, that he may haue the glory.

3. That imperfection of grace fur­thereth the perfection thereof: because it daily workes a deniall of our selues, and a casting of vs vpon the Mercie of God in Christ Iesus.

A fourth circumstance in the New [Page 86] birth is, that euen when the senses are bound and some inferiour faculties sus­pended▪ yet it growes constantly, & with­out intermission to the full stature: so is it in the New birth, though the sense of faith be bound for a time; yea, though some inferiour, and accessarie graces be suspended in their particular vse, hap­pily all our life long, as ioy in beleeuing, and such like; yet still there is a thri­uing of the New man continually, be­cause the spirit is constantly operatiue.

Whence it followeth for our com­fort, that we must not iudge of the man­ner of our growth by feeling, but by saith; wee may and doe still grow, though we doe not discerne it.

2. Yea, though we happly discern [...] the contrarie, in that some inferiour powers being suspended, we slip back­ward in particular, and slacke of for­mer measure, yet still we grow in the generall.

Fiftly, it is obseruable in the Natu­rall birth, that there is not only a growth thereof in sleepe, euen when the senses are suspended, but also that in [Page 87] sickness [...]s very dangerous, and tedious, it notwithstanding groweth and thri­ueth more, then otherwise ordinarily, in a state of health; by reason that such sicknesses resolue such desperate ob­structions, as bound and hindered na­ture from thriuing & also dissolue and consume such pestilent humours, as poisoned the Spirits, and restrained nature from doing it office.

And surely in like manner fareth it with the New birth, that it not only thriues euen insensibly, and in times of intermission and suspending of some operations of the spirit, whose suspension proues the meanes of en­larging and supply of such other, as more immediatly, and effectually fur­ther the maine growth: But also in a wonderfull manner, euen proues and growes by contraries, euen by such euils and faylings of the soule, which may seeme to threaten vtter disso­lution; so that the more it hath beene cast behinde, the faster it hies to it iournies end, making inward ad­uantage of it outward faylings, and [Page 88] purging out secret sinnes, by falling in-grosser euils.

Which as it may instruct vs wisely to iudge of our spirituall growth, not to challenge the truth thereof, though it be not sensible at all times: much lesse to esteeme that a decay therein, which proues the meanes of further encrease: so it comforts exceedingly in our greatest slips, that they shall turne about gratiously to our greatest aduan­tage.

Lastly (to conclude this first resem­blance) may we not obserue in the naturall birth, that in the coldest sea­son the inward heat is more powerfull: in the least burthen of flesh, the spirits are more actiue and forcible. Nay, that in the greatest soundings and fain­tings caused by the suffocating of the spirits, or some sudden and violent outward accident: yet then the blood and spirits retire to the most noble and principall part the heart, not only to preserue themselues, but there with all to fortifie it, that it may withstand and ouercome the extremitie, and so [Page 89] again are enlarged to the better quick­ning of the body.

And surely so it fals out in our spi­rituall birth. That not only outward afflictions proue meanes of our spiri­tuall courage; but vsually in the lesse supply of Nature, there appeares a grea­ter measure of grace.

Yea, when by reason of Diuine de­sertion, at least in part, the spirit seemes to faile vs outwardly, yet then doth it more inwardly sustaine vs in the most necessary and maine worke, sending vs to the triall and search of our hearts, and so confirming vs in the euidence thereof. Yea, heereby encreasing the zeale thereof against all sinne: by ex­perience of particular faylings, and making vs more wise and eager to preuent or expell the same. Whereby we are taught to iudge wisely of our selues and others in such accidents, that seeme so contrarie to flesh: and to liue by Faith in the issues thereof: Com­forting our selues, that as this more aduanceth the free mercie, power, and wisedome of our God: so it shall also [Page 90] much further and encourage our spi­rituall growth.

Thus of the first Mysterie, whereun­to our Spirituall birth is resembled: whereby we may discerne the manner of our growth therein.

And this also may be further con­firmed, by that other Mysterie re­sembling the same: namely, in that it is likened vnto seede, 1. Iohn 3.8.

As in respect of the meanes where­by it is wrought:1 Iames. namely, the immor­tall seede of the Word:1 Pet. 1. so in respect of the worke it selfe. 1. Iohn 3.8. Which is therefore resembled by seed, Iohn 12. cast into the ground.

1. Because, as the seede comes not to ripenesse at the first, but in due sea­son, though it haue in it the facultie and power of fruit, as being perfect it selfe:Vers. 10.12. so is it with the grace of God; which though it be perfect seede, yet being cast into the fallow and plowed ground of our hearts in regard of the vnaptnesse of the ground and season, it yeelds not fruit presently, but in [Page 91] due season, according to the pro­uidence and blessing of God, fit­test for his glorie and the good of the ground.

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

3. As the seede in it growing vp, is rotted first in the ground, Iohn 12. and dead, yea appearing past hope: so is it with the worke of grace; so farre from being discerned sometimes to grow, as that rather contrarily, to sense it dieth: the old Man must be daily mor­tified, that the new Man may encrease; yea the new Man must be abased in the sense of it owne attained measure, that still it may grow vp in Christ, to attaine perfection. And that by reason of the mixture of the Old man with the New, challenging the imperfection and staine of any goodnesse attained, and the preuailing of the flesh sometimes, in some degrees, ouer the Spirit, [Page 92] drawing vs contrarie to our maine purposes, to many euils: and yet fur­thering hereby our growth, in nouri­shing more necessarie graces of humilitie, and deniall of our selues, of Faith in Christ, contrarie to sense; of spiritu­all pouertie, and hungring after Christ, of holy thirsting after the comforts of the life to come.

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

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

2. Though wee discerne not the worke of grace at the first, no not for [Page 93] some time, yet is the seede sowen, and will come vp at length, and he that beleeueth maketh not haste, Isay 8.

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

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

1. Which as it receiueth it power from the Bodie of the Sonne, and this from the ordinance of God: so our con­uersion is a sparke of the light of Christ the Sonne of righteousnesse, and this from the good pleasure [Page 94] and Fountaine of Gods eternall loue.

And therefore:

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

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

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

Nay, though the light be not dis­cernable alwaies in that measure, yet as the with-drawing of the light and heat of the Sunne is very necessary and vse­full, least it extreame heat alwaies con­tinuing, should burne the earth: so [Page 95] the absence of this sense and feeling of the worke, proues very profitable to humble and trie our faith, to make it expresse it selfe in other more necessarie fruits of Patience, Repentance, Com­passion, &c.

Yea, as the Sunne when it sets in one Circumference, yet it shines in another, so that when it is night with vs, it is day with others, and yet we and they make but one Vniuerse: so is it in the worke of the Spirit: Though it bee with-drawne from one part, yet it shines in another; it fayling in some graces, is the meanes to ex­presse it in others that are more necessarie: And therefore, though it shine not in one Climate, yet it shines in another; and so while it is absent from one part, it sup­plieth else-where; and so by this dispensation, by times and degrees, illustrateth the whole: and so though we daily grow, yet it is not without some interruptions and intermissions to our sense, for the present, by reason of such tentations which ouercast & trouble [Page 96] the same, of such open sinnes: as to grieue the spirit, and so suspend it work­ing in somethings, and degrees for the present; or that we grow carelesse and formall in holy duties, and so for the pre­sent want the comfort of them: yet as the light shineth more and more, vntill the perfect day, so is it with the New birth.

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

And hence arise many comfortable [Page 97] conclusions, both to discerne the man­ner of our growth, and also to com­fort vs therein.

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

2. Seeing the Spirit worketh freely; therefore howsoeuer, when we haue done our best, we yet finde not our la­bours answered with that successe and comfort for the present, as we doe desire and expect; yet may not this [Page 98] challenge the worke of the Spirit; as if it were not effectuall in enabling vs to wel-doing, and crowning the same. Though we pray with conscience, and are not heard, in what we prayed for: Though we heare, and little profit by it, because our hearts are not melted, our affections inflamed with loue, and zeale at all times; we rather finde con­trarily, corruption increased, hardnesse of heart discerned, &c. Though we desire to repent, and labour to abase our hearts before our God, yet wee cannot doe it with teares, we cannot forsake such euils as we are grieued for, and hate vnfainedly: All these not­withstanding, I say, we may not ther­fore conclude, that the Spirit hath not assisted vs, or approues not of our la­bours: Because still the Spirit is a free worker. Both free, to affoord vs what measure of grace it pleaseth, in doing these things; which though it be farre from perfection, yet it is such, as for the present is fittest; both that God may still haue the Glorie, and we may be cast vpon his power, for the en­abling [Page 99] of vs in our weakenesse, and also cast meerely vpon his free-grace for the acceptance, and crowning thereof: And therefore, if now we aske, and are not answered in our particular desires for the present; yet if we are supplied with what may be better for vs, name­ly, with Patience to wait on our God; with Faith to rest on God, though we feele no present answer for our com­fort, with more zeale to continue in Prayer; with more watchfulnesse and earnestnesse therein. Is not this the free worke of the Spirit, which gran­teth vs what best pleaseth the same, as to gaine glory vnto God in letting vs hereby see our failings, and enabling vs to bring forth more fruit, so there­by to lead vs a long by the Power of God farre beyond our abilitie, to per­fection? If now the Lord dealeth more abundantly with vs, then wee could thinke or desire; Is not the wisedome and free mercy of our God admirable herein? Are not his waies though past finding out, yet free and faithfull to perfect his worke in vs? [Page 100] Thus though we heare, and finde not comfort and ioy therein, but rather are more abased in the sense of our Cor­ruption: herein also appeareth the libertie of the Spirit, who is not tied to recompense vs at all, if we consider our deserts, much lesse to answer vs in one particular, as if it had no other way to worke. But if in sted of yeelding vs ioy and comfort in hearing, it affoord vs that which may best further our reckoning vnto the day of Christ, by discouering dai­ly corruption yet more and more, and preuenting those Spirituall euils of Pride, Ʋaine-glory, Securitie, &c. which may be occasioned by what we desire, which might rob God of his Glorie, and our selues of the com­fort of present wel-doing, and so of power to encrease. As these are the workes of the Spirit to discouer cor­ruption, to preuent these euils; so are they fitter for vs in this state of our Imperfection, to encrease humili­tie. May we not reape comfort in this, that wee can still renounce our [Page 101] selues, and be abased in our owne eies? And doth not the Lord now in a wonderfull manner, not only an­swer our generall end, which is to goe forward to perfection, but therein also supplies vs euen with that particular which we did desire, though not for the present, yet in due season; though not after the same manner which we ex­pected it, yet by such a manner, as may still iustifie the free working of the spirit, and so thereby confirme vnto vs the faithfulnesse of our God, who will per­fect the worke which he hath begun in vs, that he may haue the glory of all his mercies?

And so though we cannot mourne for our sinnes with such plentie of teares, yet if by the worke of the Spirit, this is discerned of vs, and we are more humbled for the same, though not expressed outwardly, yet inwardly with groaning and bleedings of the heart; doth not this euidence the free worke of the Spirit, in sup­pressing our Repentance in that manner as [...] best pleaseth him­selfe, [Page 102] and yet in such a manner, as hap­pily, though it crosse our particular de­sire of expressing our sorrow by teares, which may sauour of the flesh, and tend to the satisfaction thereof, as being subiect to vaine-glorie, hypocrisie, &c. yet it furthers our maine desire to approue the sinceritie of our hearts vn­to God; to be vile still in our owne eyes, that God only may haue the glory to interesse thereby in the Power of God, that thereby we may be lead along to perfection?

And therefore though we cannot forsake what particular sinnes wee are grieued for, and heartily detest, yet doth not this challenge the worke of the Spirit, as if it were ineffectuall altoge­ther; but rather euidenceth the libertie of the Spirit, who worketh in vs ac­cording to his good pleasure; though not what we desire in particular, yet what wee ought to desire principally: namely the casting away of such maine euils as hang fast vpon vs, and most hinder our growth in grace; and the furnishing vs with the most necessarie [Page 103] graces which may further our per­fection.

And therefore howsoeuer, though we heartily desire and endeuour to be rid of some infirmities which doe daily encomber vs, and seeme to abase vs daily in our owne eyes, and yet can­not attaine the same; yet is the worke of the Spirit hereby more free and glo­rious, both increasing hereby our de­sires, and hatred thereof, and also ac­cepting the same as sufficient for the present: And withall, vsing in it sin­gular wisedome the Remaindure of such corruptions as soueraigne Antidots to purge out and preuent the encrease of more dangerous euils of Spirituall Pride, Vaine-glory, Securitie, 2 Cor. 12.8, 9. and such like: and so by the purging out of these roots of bitternesse, gratiously weakens the power of such infirmities, as we car­rie about vs, and prouokes vs to a greater watchfulnesse ouer them, and to a more earnest desire to put off this body of sinne, that we may be wholly rid of them, Rom. 7.24. that so God may be all in all. And withall Recom­pencing [Page 104] gratiously the remainder of cor­ruption in vs, with such necessarie graces of sinceritie, humilitie, patience, and the like, that so hereby, we may be better enabled to subdue them, and so grow vp to perfect holinesse in the feare of God, that God may haue the only glorie of all his goodnesse. Thus doth our wise God bring light out of darkenesse, raising out of the remaindure of Corruption more sight and hatred thereof, more det [...]rall of our selues, more repose in God, more affiance and resting in Christ, more pa­tience to beare affliction [...], more cha­ritie and compassion to [...]akers, more ali­enation from the World, more humilitie and abasing in our owne eies, more hungring after perfection, and more ha­stening thereto.

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

And this shall further appeare vn­to vs by the second propertie of the Winde, that though we heare the sound [Page 105] thereof, yet we know not whence it comes, nor whither it goeth, which, as it eui­denceth still the free worke of the Spirit; so it also discouereth grati­ously the manner of our growth there­by.

As first, In that we may heare the sound thereof, though wee cannot dis­cerne the substance of the same; so is it with the Spirit, we may take notice of it working, both by it enabling of vs in well-doing, and also by the effect thereof, quieting our hearts therein, by the testimonie of our conscience, and scaling vp the approbation thereof, by the fruit thereof; assurance of our saluation and ioy in the spirit from the same: yet least we should imagine the Spirit tied only to this effect, or that wee deserue the same out of the worth of our well-doing; and so incroach vpon the worthinesse of our head: therefore, we shall but heare, not see fully, for that remaines for another life: some notice we shall haue of the truth of it working, though we cannot fully discerne the [Page 106] Mysterie thereof: And we shall but heare the sound thereof: some such fee­ling thereof we shall haue, as may as­sure vs that the grace of God is not in vaine; though we may want of such eui­dences, which may euince the perfection of Grace, as are most fit for this state of growing: our faith shall be ming­led with some doubting, our graces with some mixture of Corruption, that, as we may discerne the truth thereof, so we may also discerne the imperfection of the same: that so we may daily hasten to per­fection by daily denying of our selues, and labouring to be found in Christ, not hauing our owne righteousnesse.

And therefore

Howsoeuer we haue not the per­fect sight and feeling of our growing in Grace, neither enioy sensible comfort in the same at all times alike: yet is this so farre from challenging the truth of Gods grace in vs, as that rather it doth euidence vndoubtedly the power thereof: seeing in regard of the com­bate betweene the flesh and the Spirit, there must necessarily fall out such dif­ferences [Page 107] of the working of the Spirit, and also of our apprehension therof. Wheras if it were alwaies in one key and temper, it is a plaine argument, that there is no such combate, and so no true conuer­sion.

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

Remembring now what is added, in the third place, as a liuely euidence of the working of the Spirit, that we know not whence it came, nor whether it goes: Therein giuing vs to vnderstand, that though we shall know so much of the working of the Spirit, as shall be sufficient for the present, yet is it still a free worker; we may be to seeke if we will walke by sense, of any worke that [Page 108] is past, as if that all our former measure were but in hypocrisie, and wee may be to seeke of what shall follow after, if we tie God to any particular way, subiect to our apprehension, and do not see a farre off by faith, resting vpon the promises of our God, aboue our worthinesse, yea aboue our capacitie thereof, because we must still grow in knowledge, and so grow in grace; yea, though we doe liue by faith, both in discerning, whereunto we are come, and whither we may goe in generall; yet see­ing we know but in part, 1. Cor. 13.9. and so at the best so farre can beleeue, as that still we must desire the Lord to helpe our vnbe­leefe: Math. 8. therefore neither can wee dis­cerne all the particular waies of God, whereby he hath led vs hitherto; nei­ther shall we be able to follow God in all his waies: whereby he wonderfully bringeth light out of darknesse; and by his secret power sustains & enables vs in our growth, aboue all that we can thinke or desire, that he may haue the only glo­rie of all his mercies, Ephes. 3.20.21.

Thus doth this Metaphor of the winde [Page 109] euidence the manner of our growing in grace: that euen aboue our apprehension, yea contrarie to sense and ordinarie courses, as the ship many times sailes by side and contrarie windes, toward the Port, and is faine sometimes to forgoe her Burthen, yea her Anchor to, that so she may escape the storme and ride safely to the hauen; so are we led along in this worke of Grace.

To this end, consider we further, that our New birth and growth in grace is cōpared to a combate, expressing there­in, as the manner of it growth, which is by a continuall bickering and cont [...]ntion, betweene the Spirit and the Flesh; so thereby also giuing vs some direction how to discerne the manner thereof, e­uen by a continuall fight and wrastling within vs; whence arise these conclusions.

That as the spirit preuailes two waies; either by strengthening vs to ouercome the present; tentation, or else by lea­uing vs to the particular tentation for the present; thereby either to arme vs better against the same hereafter, that so wee may after a foyle attaine a [Page 110] more glorious victorie, or though it leaue vs to be foyled by the particular tentation, yet it doth by that foyle pre­uent and ouercome that which might be more dangerous.

Therefore, 1. that we then grow in grace, when we make aduantage of our foiles to preuent after falling, or are re­compenced in our foiles with more hu­militie, and Repentance to be prepared to further trials.

2. That whatsoeuer dutie we per­forme, if there be not both a strugling before hand by the flesh to hinder the act thereof, and a combate after by the spirit, to purge the same of hypocrisie, formalitie, &c. we haue little comfort, either of the truth thereof, or of our growth therein.

3. That the discerning of the man­ner of our growth is rather by the issue and successe of the combate, then by the present wrastling: Because for the present through violence of tentation, and heat of affections striuing there a­gainst, our Faith being now exercised, is so intentiue in the encounter, that it [Page 111] hath enough to doe, to keepe it owne therein, and therefore no maruell if as it need not, so it cannot discerne for the present, sensible growth therein.

4. Seeing our greatest valour in this life, is rather to discerne more deeply our corruption, and to be humbled for the same: therefore we shall best dis­cerne the manner of our growth, rather by a more liuely sense and hatred of the bodies corruption, which we cannot be rid of in this life, then by any per­fect conquest ouer any particular euill which we desire to be rid of.

To conclude this point, If we shall but consider why the worke of Grace is cal­led a Mysterie, Matth. 13. Ephes. 3.7, 8 1 Tim. 3.16. not only because it was hidden to the former Ages in regard of the Reuelation of the foundation thereof Iesus Christ, Rom. 16.27. not then exhibited in the flesh; and in respect of the man­ner of the Reuelation to our fore-fathers, euen by types and shadowes, that so they might more earnestly desire the sub­stance it selfe, and might by them be led thereunto: But especially, In that euen now to vs that enioy the sub­stance, [Page 112] It is also a mysteris, 1. Cor. 2.7. both in that it is hidden to those whom the God of this World hath blinded, 2. Cor. 4. And also euen to whom it is reuealed, yet vnto them also it is still a mysterie, as not being able to discerne the hight and bredth, Ephes. 3.17, 18. and depth and length thereof: howsoeuer they may apprehend so much as for the present shall suffice. These things, I say, if we well consi­der, wee may hereby discerne and iudge of the manner of our growth, that still it is in a mysterie. As not to be dis­cerned by the worke, but by the effect thereof; and yet no otherwise by the effect, but that still it leaues occasion of further doubting, and so of further search. Our wise God reseruing here­by vnto himselfe the only glorie of leading forward the Worke, by still a­basing vs of all confidence therein, and so sending vs daily to the fountaine of this Mysterie, God manifested in the flesh, that so in him wee may grow vp to perfection.

The summe is,

This Mysterie can better be discer­ned [Page 113] by the Spirit, that searcheth all things, and so reuealeth it vnto our spirits, as that somethings are reserued to it vnsearchable wisedome, that can­not be expressed or fadomed by any vnderstanding of mortall man. And therefore if I speake this wisedome of God in a mysterie, 1. Cor. 2.7. As I acknow­ledge I can do it no otherwise, so I do confesse my selfe herein but a grower in Grace, that haue not yet attained in vnderstanding, what I am short of in practice; and so therein doe interesse my selfe in the power of Christ, in whom we must daily grow vp together vnto per­fection. Only this is my comfort, that as in reuealing what I know, I doe therein interesse my selfe in the pro­mise, that to him that hath shall be giuen: as I must needes confesse to the glorie of my God, that much light hath herein beene supplied, in digging this Treasure, and wading further therein: so also for the comfort of others that may light their candle hence, they may know that if they Plow with my Hayser, and make vse of this sparke, [Page 114] their light shall be hereby much in­creased, and experience more confir­med, to discerne the manner of their spirituall growth, and so to attaine to a greater measure thereof. Somewhat I confesse my selfe to feele heerein, which I cannot expresse: and what I expresse, if it be still in a mysterie: Remember we that great is the myste­rie of Godlinesse. And labour we in prayer to our gracious God, that he may daily more and more reueale his secrets to them that feare him, and that out of our more mature and comfor­table experience thereof in our selues, we may be better able to communicate the same vnto others; or at the least may comfort our selues, that we haue that new Name, which no man knows but he which hath it: blessing our gracious Father, that hath reuealed that vnto vs, which he hath hidden from the wise and mightie of the world, Mat­thew 11.24.

And labouring daily to encrease in knowledge and conscience of obedi­ence so farre as we know, that we may [Page 115] discerne yet further into the Mysterie of Christ, and so thereby of our grow­ing in grace.

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

And thus of the manner of our Spi­rituall growth.

And hereof we may make these Generall and Particular vses.

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

And is not the mercie of God won­derfull [Page 116] herein, that, amidst so many vn­certainties in leading forward the worke, if sense may be the Iudge, wee haue now a sure rule to guide our selues throughly, both in the vse of the meanes, whereby this growth is led forward; as also in our triall of prefi­ting by them: howsoeuer if we iudge by sense, we may be challenged as non proficients, not only not to haue gone forward, but euen to decay in grace?

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

Is not hereby iust matter daily of­fred vnto vs, to the abasing of ourselues in our best knowledge of Gods fauour, or our owne standing therin; seeing we do but at the best, heare but the sound there­of and are many times so to seeke, that we know not whence it commeth, nor whi­ther it goeth? Is not the mercy of God [Page 117] admirable herein, still to preuent vs of resting in any measure we haue attained? still to prouoke vs to deny our best righ­teousnesse, that wee may be found in Christ; still to hunger after the fulnesse in heauen, and all this euen by faith in the Sonne of God. Whereby as wee discerne the insufficiencie of our best righteousnesse, as apprehending by faith the perfection of Christs obedience, and so still renounce our selues and lay further hold vpon the merit of Christ: So it is faith alone that prouokes a Spirituall appetite to hunger after the eternall perfection, by enabling to see beyond things present, into the things to come, 2. Corinth. 4.18. Yea by faith we are enabled to see within the vayle, where-into Christ the fore-runner is entred for vs, that so we also may be drawne vp to him, and be for euer with him. Behold the life of a Chri­stian,Gal. 2.20. euen to liue by faith in the Sonne of God; behold the Progresse in this spirituall life, we walke by faith, 2. Cor. 5.7. and not by sense; obserue the perfection and ap­proching vnto glory, wee still sight [Page 118] the good fight of faith, 1. Tim. 6.12. and lay hold of eternall life: so sure is the estate of a Christian, as not liuing in and of him­selfe, but in and through the Sonne of God, by faith: so comfortable is our Christian life by faith, as hauing such daily experience hereby of the wonderfull wisedome, and power, and goodnesse of God, and so there­by hauing gracious fellowship and meruellous familiaritie with our glo­rious God; so sweete is our experience hereby,Rom. 8.29. in finding all things to worke together for the best, euen because through Faith we can measure them by the issues thereof: so comely and conuenient is this life of faith, in that hereby we preserue intirely the Prero­gatiue vnto God, that he may haue the only glory of the worke; and yet by faith are graciously quickned and enabled to follow hard after the marke, Phil. 3.13. and lay hold of eternall life. As ha­uing by faith receiued already the ear­nest of our Inheritance, and so prouoked by faith to persue the same with more eagernesse, yea enabled by faith [Page 119] to the daily purifying of the consci­ence from euill workes, that so we may draw neere by faith with boldnesse vnto the Throne of Grace, and there­by by claime the performance of Gods Pro­mise, that he that hath begun the worke, Phil. 3.6. would perfect the same; yea, by faith we daily proceede from faith to faith, from one degree thereof to another, till at length we attaine the end of our faith, 1. Pet. 1.5. which is the saluation of our soules.

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

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

And so according to our enlarged Knowledge of this great Mysterie, to enflame our hearts with more holy admiration at this wonderfull secret, that thereby our hearts may be more ra­uished with the loue of Christ; and our loue may be expressed in more glorious [Page 120] reioycings and thanksgiuings for this vn­speakeable gift.

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

A second vse is of Reproofe.

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

2. Doth it not conuince their ar­rogancie, that boast of perfection in this life, seeing our best measure heere, [Page 121] is but thriuing in grace, and herein also we are not only subiect to many flawes and interruptions; but at the best, can apprehend no further there­of, then that still wee are to seeke, and so happy, that wee may still seeke, that so wee may still finde; that wee cannot further comprehend, but that still wee must bee comprehended; ei­ther that which wee doe, must be ac­cepted aboue the worth thereof: or else we are like to lose our labour for the present, and let goe our hold for the time to come?

3. Doth not this condemne their folly, that measure their estate by one constant gate and tenour thereof; as if either it were a set station, not to be moued, or else such a motion, as had not it stoppes and interrupti­ons? they neuer doubted, they were neuer of other beleefe, they are ho­ly enough; and seeing, either they must grow and goe on, or else they were neuer in the right way, and it is their euidence that they are in the right, that their [Page 122] pace is broken, and different at the best.

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

5. Doth not this conuince their se­curitie, that say in their hearts, they shall see no euill, nor meete with disa­sters; that imagine they can hold the Winde in their fist, and tie the spirit to one manner and measure of working, as if they could not fall, or smart for their folly? Doth not the spirit blow where and how it listeth? Is not our portion heere, in teares, in much weakenesse, and manifold contradictions? Must [Page 123] not the light of the righteous shine more and more vnto the perfect day? Is it not subiect to many changes and vicissitudes, that so it may fit vs to that vnchangea­ble glorie and perfection.

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

Nay, as vsually in sicknesse there is a greater measure of growth then at other times; so euen in those distem­pers and strange distresses, which may seeme to threaten dissolution and vt­ter wracke, yet such is the singular wisedome and mercie of God, that euen by these contraries he encreaseth the spirituall thirst, purging thereby the soule of such pestering humours, as hinder Spirituall concoction and digestion, and so quickning the ap­petite [Page 124] and stomack to spirituall nou­rishment, and so cleering & thinning the vitall bloud for better distributi­on into each parts; whereby the flesh is not only renued as a yong childe, but also enlarged and extended to further growth.

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

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

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

Which howsoeuer it may seeme to challenge vs of quenching the spirit, that so all may seeme to be lost; yet since this may fall out, rather through our owne negligence, rather then wilful­nes; and rather by the violence of ten­tation then our owne purpose, and de­light therein, howsoeuer wee may grieue the spirit, by our carelessenesse, and scandall following thereupon, [Page 125] and so depriue our selues of the comfort thereof, which now is not seasonable, least it may harden in sinne; yet shall wee finde such a worke of the Spirit, as may conuince for sinne, and prouoke iust reuenge for the same; which shall now yeeld sea­sonable ioy for the mastering of such an enemie, and so enable to walke more warily against future encoun­ters, and more tenderly and wisely al­so in iudging and recouering others: so gracious is the Lord to bring light out of darkenesse, that though by our carelessenesse, we haue grieued the spi­rit, and so are bereft of that assi­stance as might keepe vs from some such grieuous sinne, which may a­waken out of securitie; yet the sense of this sinne, procuring heartie sor­row, and iudging thereof, shall there­by proue the meanes to subdue the same.

And this mastery of corruption, though it be bitter to the flesh, and so may be cause of further sorrow; yet withall it shall proue most comfor­table [Page 126] to the spirit, as hauing quieted the conscience graciously hereby, and so re­couered boldnesse in the presence of God, that so in his fauour, we may re­couer that vnspeakeable ioy, which shall neuer be taken from vs.

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

2. Com­fort in Re­lapse into the same sinnes.Which seeing it hath beene the lot of the deerest seruants of God, that Moyses shall faile againe in infidelitie, and Abraham lye againe concerning his wife; therefore, as notwithstan­ding these sinnes they recouered the fauour of God: so may we also hope for the like mercie, though we fall a­gaine into the same infirmities. For who shall restraine the spirit to blow as often as it listeth, seeing the ground of it breath is in it selfe, and not from vs; seeing it Power is illimited, and it breath most free and absolute; seeing it wisedome is infinite to turne daily fai­lings to the best, and his faithfulnesse euerlasting, to perfect his owne worke; shall not this prouoke vs to loue the [Page 127] more? Luke 7. by how much more is forgiuen vs, shall it not more tend to the glorie of Gods mercie? the more he forgiues, shall we not hereby proue more com­fortable examples to raise vp great sin­ners? shall we not haue better experi­ence to accomplish the same?

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

Which though it proues an occasi­on to challenge our estate, as being forsaken of God, and so many times plungeth into the very iawes of despaire; yet why may not this proue soueraign and profitable vnto vs, as well as Phy­sicke compounded euen of poison re­couers desperate diseases? Is not the wisedome of God more admirable here­in to cure contraries by contraries? Is [Page 128] not the power of God more glorious in sustaining in these extremities? Is not his mercie more glorious in releeuing vs by an inuisible hand, and intermin­gling such sparkes of hope, with these flames of despaire; as that though our selues cannot discerne the same, yet others that stand on the shore, and haue pas­sed through such hellish stormes, may both sensiblie discouer the same, and apply it to our sustaining and recoue­ry in due time? And doth not the spi­rit herein worke wonderfully for the triall of our faith, Iob 13.15. that though the Lord kill vs, yet we shall trust in him? Is not our loue vnto God wonderfully confirmed, that now will follow him, though he seeme to forsake vs; that now fasten vpon him, when he seemes to shake vs off?

Is not our sinceritie graciously ap­proued, that though we finde no com­fort in his seruice, nothing but thunder and lightning from his ordinance, yet we shall rest on his owne ordinances, though they encrease our maladies; we dare not but obey God, nay we must vse [Page 129] these meanes, euen because he hath commanded them.

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

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

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

HItherto of the Manner of our Spi­rituall growing in grace.

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

Obserue we further these Rules.

First, That we must liue by faith, and not by sense, 2. Cor. 5.7. that is, to dis­cerne the Manner of our Growth: not so much by what we presently discerne, or by the present effect of such meanes as we haue vsed thereto, for this may deceiue vs many waies; as by the po­wer of God, 1. Pet. 1.5. in blessing the meanes a­boue [Page 132] what we can thinke, Rom. 4.21. much more feele for the present. And so by the power of faith being able to discerne a farre off what is fittest for Gods glorie, and what is prepared for vs, to be capable of glorie, we shall be so farre satisfied in the manner of our growth, as, so to be thankefull for any worke we finde, though it answer not the meanes, or our expectation for the present, as still to be humbled for what we discerne not, or what we doe discerne not correspondent thereto; and so still to hunger after the righteousnesse of Christ by whom we may be satisfied, both in the present measure, that it shall be accepted in the Couenant, and so ena­bled thereby to a daily further measure, that so at length wee may attaine to perfection.

And this both by comparing what is past with what is present, that so we may discerne whereto we are come, and by thankefulnesse make way for further supply; as also by things past and present looking to what is to come, that so wee may not sticke in any measure receiued, [Page 133] but rather hasten to that which is before, Phil. 3.13. and that still looking to Iesus the Au­thour and finisher of our faith, that so wee may endeauour to perfect holi­nesse.

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

As first,

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

For now, seeing that may be belee­ued by Faith, which is not apprehended; nay, is contrary to sense: therefore though our growing be not discernable to sense; nay sense apprehends somewhat, [Page 134] that may be contrarie to our growth, therefore notwithstanding these, we may still grow in grace. Nay, seeing we grow by faith and not by sense, there­fore is this vnto vs a true euidence that we doe grow indeed, when we doe not sensibly discerne it for the present, when we find somewhat in appearance, & opposition contrarie thereto: if we yeeld not hereunto, but rather liue by faith in the power and wisedome of our God, bringing light out of darknesse, and shewing his power in our weake­nesse, this indeed is a true token, that we grow in spirituall knowledge, and heauenly wisedome, to discerne things that differ: and so also that we grow in grace, and so doe hereby fight the good fight of Faith.

2. Whereas to liue by Faith, is not only to haue some feeling of what wee beleeue by the seale of the spirit in gene­rall, as that thereby we are persuaded of the truth of the worke in vs: But to liue by faith, is further to rely vpon the free power and goodnesse of God, aboue what presently wee feele;Rom. 4.17, 18. lest [Page 135] our present feeling causing spirituall Pride, and so securitie, and so hardnesse of heart, and remissenesse in well-doing, do thereby hinder our spirituall growth: therefore, howsoeuer we may haue some such sense of the worke of grace, as that we may iustifie the truth of it for the present in the meanes, at least in humbling vs for our fayling and im­perfection therein: that so it may not be in vaine. Yet still we must liue by faith, aboue any such present feeling, both to haue the comfort of the accep­tance of what we haue done, aboue the worth thereof, as also to looke for­ward and lay hold vpon the fulnesse of Christ, in whom our imperfections shall be holpen, and our wants daily supplied vnto the perfecting of the worke of grace in vs.

And therefore,

Though we feele but so much for the present, as may keepe vs from sinck­ing in despaire; yet still we must liue by faith aboue all present feeling or desire, that we may be kept from presumpt [...]on, and kept in a continuall hunger after the [Page 136] best graces. And this meeteth with a second tentation arising from present fee­ling of the worke of grace, teaching vs to auoid Spirituall Pride, Presumption, &c. by liuing still by faith aboue and beyond all present feeling.

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

Yea, though we haue not our par­ticular answer for the present, yet the triall of our faith will bring forth Pati­ence, Iam. 1.3. and Patience will perfect the worke by pe [...]seuerance therein; yea faith, Heb. 11.1. which is of things not seene, will enable vs to see a farre off into that great Reward, Heb. 11.26. which will sufficiently [Page 137] supply and recompence all our pre­sent disappointments and waitings.

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

Yea, herein also appeareth the won­derfull vertue of faith, that it will keep the worke a foote more earnestly, the more it seems to be crossed; & continue the same more eagerly, in hope at lēgth [Page 138] to preuaile, and neuer giue ouer till it hath ouercome the Lord.

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

To conclude this Point,

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

[Page 139]1. From that admirable and wise manner of Gods dealing with vs, in lea­ding forward to perfection.

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

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

First, Generally working out of eue­ry sinne. 1. Sense of our owne inabilitie, and corruption. 2. So sorrow for the same, and so repentance, & so more hu­militie & warines against future assaults, and greater tentations; so that of neces­sitie here we must liue by Faith, that by this peircing and cleere light, we may be able to discerne through the thicke cloude of voluntarie sinning, notwith­standing an vnwillingnesse to commit the same, that in the sweet of sin, we may discerne the bitternesse thereof, & a loa­thing of euill, euen in the tickling delight of the same, and so may be brought to true humiliation for the same, that in the bitternesse of sinne, we may discerne [Page 140] the mercie of God, in correcting vs in this life, And by the mercie of God may be brought to such a kindly sense of cor­ruption, as that though it doe aboue sense abase vs, in regard of our deserts, yet it may not sinke vs in despaire, in respect of Christs merit; so that our sorrow for sinne may not vnfit vs to vse the meanes for the conquest thereof; that in our combate and wrastling against corruption, which we shall neuer be rid of here, we may rely vpon the power of God, to sustaine vs aboue our abili­tie; vpon the promise of God, to giue the issue, though we discern no likelihood thereof. Especially, that we may rely vpon the free goodnesse of God, to accept our weake measure of repentance, a­boue the worth thereof.

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

As 1. By turning about our failings in wel-doing, to be a meanes to empty vs of all confidence in our owne righte­ousnesse,Gal. 2.20. or measure of grace we haue [Page 141] attained, that so we may be cast vpon the merite of Christ by faith, for the ac­ceptance of our persons aboue the sense of our own worth; and so also by faith may daily receiue new sap and nou­rishment from Christ our head, to bring forth more fruit, and so in him to grow vp to perfection.

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

And hereto we haue speciall vse of liuing by Faith, and not by sense. As, That in our present failings, we rely not [Page 142] so much vpon our actions, as vpon our purposes in faith, not so much vpon what we are for the present, as what we haue beene formerly, nay, what we shall be; not so much vpon our impotencie, as the power and wisedome of our God, in bringing light out of darkenesse; not so much vnto the present desertion, as the issue thereof: aboue all to plead our right in Christ, and to rely vpon his righteousnesse; All which are graci­ous workes of Faith, aboue, and con­trarie to sense.

A third worke of God in bringing light out of darknesse is; that whereas the Saints are subiect to many Spiri­tuall euils, as Vaine-glory, Spirituall pride, hypocrisie, selfe-loue, securitie, &c. It pleaseth our wise God, for the pur­ging out, or preuenting the extremitie of these Master sinnes to leaue vs many times to outward and grosse euils; wher­by our corruption being throughly a­based, and selfe-abilitie confounded, whereby the Pride of our profession, be­ing disgraced, and carnall confidence re­iected, we are heereby led by Faith to [Page 143] a more through deniall of our selues; and so a more carefull search and pur­ging of the Inward-man; being sustai­ned by Faith in these euils, to preuent despaire and securitie, and so graciously enabled to lay hold on Christ for the perfection of the worke of sanctificati­on begun in vs.

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

A second manner of Gods working, in leading forward to perfection, is by manifesting his power in weakenesse, that howsoeuer, there be somewhat begun in vs, yet it is in that weakenesse, and in­firmitie, that of necessitie there must be a mightie power of God, manifested in bringing forward the worke; and this weakenesse doth much serue to the aduancement of Gods wonderfull power. And to both these, there is necessary vse of liuing by faith, both to discerne and apprehend the power of God in weakenesse, as also to giue him the glory of his power and admirable working [Page 144] in vs, so weake and vnworthy sub­iects.

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

Concerning our corrupt Nature, howsoeuer vpon our first ingraffing in­to Christ by Faith, wee receiue a double benefit, not only that the guilt and pu­nishment of sin is vtterly abolished, but also that our Persons are accepted per­fectly righteous, by the imputation of Christs perfect obedience, whereby be­ing cloathed vpon, we are accepted also as pure and perfect in the sight of God, which is the benefit of our Iustification; so also doe we receiue from this root [Page 145] another gracious blessing: namely, that our corrupt Nature is also begun truly to be clensed & renued in euery part, Ephes. 4.16. & in these first fruits of the Spirit, hath a certaine pledge and assurance of it per­fect holinesse in due time. I say in the due time we shall haue vse thereof, euen when we shall attaine to the estate of perfect happinesse; which because it is expected only in another life, there­fore as we haue no neede of such Per­fection heere, seeing our Head hath sa­tisfied the Law for vs; so it is very ne­cessary and conuenient in respect of our condition in this life: this is two-fold.

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

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

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

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

Concerning the state of corruption, that this in part shal abide with vs in this [Page 146] life, euen to the last period thereof, and so our sanctification must needes bee heere imperfect; this is so ordained, in the speciall wisedome of God, both in respect of himselfe, and also in regard of vs, and so consequent­ly in consideration of the wicked.

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

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

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

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

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

5. To manifest his iustice, in chasti­zing corruption.

6. And so reserue the glory of all these vnto him selfe, by conuin­cing [Page 147] our vnworthinesse in and by them all.

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

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

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

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

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

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

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

[Page 148]7. And so sending vs daily out of our selues, in the deniall of our best righ­teousnesse, to labour the acceptance of our persons, in the merit of Christ. And so

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

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

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

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

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

13. And may also haue comforta­ble experience of the Spirit, in leading [Page 149] through all oppositions, and making vs more then conquerors.

14. That we may discerne the sin­gular mercy of our God, in making vs as it were fellow-workers with him, in so glorious a worke of our saluation. These and such like benefites redound vnto vs by this condition of infir­mitie, and imperfect sanctification: which in a continuall state of perfection, wee should neuer haue compassed. Be­sides that, this state is not conuenient for strangers and Pilgrimes, such as know not what wee shall bee, 1. Ioh. 3.1.2. and yet by Faith are trauailing home­ward. And this aboue all other, is the ground of our imperfect estate, that wee may not rest therein, as if wee had attained; but still liue by Faith in the Sonne of God, and so still by faith see a farre off into the life to come: that so the excellen­cie and power of Faith, may be ad­uanced in leading forward the worke, and the Scriptures may be fulfilled, that the iust must liue by Faith. And surely as herein the Lord enuies our [Page 150] owne good principally, so also doth he aime at the condition of others, with whom we cannot but be conuersant in this militant estate.

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

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

[Page 151]2. Consider we them seuerally.

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

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

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

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

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

Concerning our former conditi­on, that we are strangers in the world, hath not our wise God so disposed, that generally though we are adop­ted into the Church; yet wee shall haue our abode sometime in Mesech, and conuerse in the world, as part of our dowrie and ioynture recoue­red for vs by Christ; and yet so vse it as if wee vsed it not, that wee might approue our repose in, and pur­suit of a better inheritance by laying vp a good foundation hereby against the life to come. And can wee do this, vn­lesse wee bee strangers in the world? not onely strangers in affection, not to set our hearts thereon, but also strangers in action to, as vsing it but for our Inne to lodge for a night & [Page 154] away, and taking sparingly thereof, as the dog laps the water of Nilus, and so hies away, for feare of a snatch; yea being vsed as strangers in the world, which loues her owne. And doth not this estate of infirmitie effect or occa­sion all these? is not the power of God seene in our infirmities, to sustaine vs in all these? Consider I pray you, doth not the daily sense of our weaknesse and affections, partly carnall, giue vs wofull experience of the vnsufficien­cie and deceitfulnesse of these earthly things, & so schooles vs by our harms, not to set our hearts vpon them? doth not the earnest and first fruits of the Spi­rit, though but in weaknesse, yet leade vs to an higher pitch then these base and earthly things, as no way suteable ther­unto; and so teacheth vs to renounce them in comparison of what is before vs, what already is begun in vs?

Consider againe, what makes vs so iealous and daintie in the vse of these earthly things, but the conscience of our weakenesse, being so apt to abuse [Page 155] them, or to be ouer-set with them? what makes vs so sparingly to drinke of these broken Cesterns, that though they bee sweete in the mouth, yet they are bitter in the belly? what makes vs to take them with a kinde of fulnesse and loathing, but that wee haue tasted how sweete the Lord Iesus is; and so finde no relish in any thing else but with him, account all other things as dung in comparison of him? Surely if to the hungrie, bit­ter things are sweete: how is it, that wee so hunger after Christ, though hee be bitter to the flesh; but that wee are not yet fully satisfied with him, and yet haue tasted much sweete in that bitternesse? And seeing the soule that is full, despiseth the honey combe; how can wee but despise these bitter sweetes, seeing we haue found sound contentment in Iesus Christ?

Consider yet once more, what is it that makes vs to bee accounted stran­gers in the world: Is it not that New name we haue receiued, which [Page 156] no man knowes, but hee which hath it? Is it not the earnest of the Spirit, which the world knowes not of?

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

Thus are wee also trauellers and pilgrimes to our natiue Countrey. And so wee are Growing in Grace, that still wee may come neerer home; so wee hasten to perfection, that wee may come to our iourneys ende. If wee were perfect, we should nei­ther bee strangers nor pilgrimes; and because wee are strangers and pil­grimes, therefore wee are subiect to fleshly lusts, that wee may ouercome them: therefore our condition is vn­perfect, that by these meanes wee [Page 157] may bee perfected. Thus doe these conditions euidence our state of infir­mities and corruption, as being ne­cessarie consequences thereof, and yet gracious meanes to free vs from the same, and to haue their happy issue in this glorious libertie. And could wee bee sustained in this state of infirmitie, but by the mightie pow­er of God? Could wee manage wisely these estates without the spe­ciall assistance of the Almightie; and could wee apprehend and rest vpon this power of God, so farre aboue and contrary to sense, but by the power of Faith? could wee ascribe vnto the Lord the glorie of his power, but onely by Faith in the denyall of our selues, and all carnall wisdome whatsoeuer?

Obserue I pray you.

Is our state in weakenesse and much imperfection? what must sustaine it in that weakenesse, but the power of God? Is it not his onely and mightie arme, that brings forth the birth, which hath no strength of Nature thereto: [Page 158] nay, to which the power of Nature in it wisedome opposeth it selfe.

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

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

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

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

When the Trauailer is surbated with ouer hast, and tedious trauaile; what must heale him by rest and repen­tance, but the power of God? What must leade him in these fogs and mists, and sometimes also in the darknesse, for there also he must trauell, but the [Page 159] power of God, like a pillar of fire?

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

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

Is it not faith, that giues a being to those things that are not, and so breedes hopes euen of things not s [...]ene, and so in hope of that which wee see not, breedes patience to wait for it: and so Patience brings forth the perfect worke, that so we may be perfected to enioy what we did beleeue? And what sustaines and eleuates our Faith a­gainst hope to beleeue in hope, and so apprehend what is impossible? Can it be any other then the Power of God, vn­to whom all things are possible, who calleth those things which are not, as if they were? Was not this Abrahams ground of Faith, that he was perswa­ded that God was able to performe it, Rom. 4 21. yea able to doe that which was im­possible in Nature, euen able to raise [Page 160] vp Isaac from the dead? Behold the power of God is the ground of our Faith, Heb. 11.19. and can wee then apprehend this power of God in our weaknesse, vnlesse wee liue by faith in appre­hending things inuisible and impossi­ble? Vnlesse wee rely vpon the power of God: How can we discerne this spi­rituall growth, being thus managed by the power of God in such weakenesse; vn­lesse we pl [...]w with this Heifer, euen liue by faith and not by sense? Nay doth not the spirit add, that by this strength of Faith in beleeuing against hope, as resting vpon the power of God, Abra­ham gaue glory vnto God: Rom. 4.22. ascribed vnto the Lord the glory of his power, in the denyall of himselfe, as confoun­ding all carnall wisedome, by belee­uing against hope? Thus must wee liue by faith, to discerne the power of God, in our weakenesse, and so to ascribe vnto the Lord the glory of this wonderfull prouidence.

To conclude this point, that wee may see a necessitie of faith, in discerning the manner of our growth: consider wee [Page 161] those resemblances, which haue beene formerly layd downe to shadow out the same: all which do necessarily in­ferre our liuing by faith, as hath beene manifested before, in the vse of that point concerning the manner of our spirituall growth. Aboue all be we skil­full in obseruing these speciall waies of God in bringing light out of darkenesse, and shewing his power in our weakenesse. And therein we shall discerne the ne­cessitie and excellency [...] the golden rule, that we must walke by faith, and not by sight.

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

Whereas the manner of our growth [Page 162] is in general in a mysterie, had we not need of faith to discerne the same? if we walke by sense, and not by faith, shall wee not misse in the discerning and iudging thereof?

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

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

For as by faith we are ingrafted into Christ, & so as liuing members of that mystical body, do bring forth fruit in holines & righteousnes: so hereby an entrance is ministred vnto vs aboun­dantly into the euerlasting kingdom of our Lord & Sauiour Christ Iesus, 2. Pet. 1.11. as being sealed with the spirit of promise apprehended by faith: wherby we are assured of our interest in that happi­nes.Eph. 1.13. And this ful assurance making that present vnto vs, which is yet to come, and so in this hope wee daily renue our hold in Christ by faith, to a further purging & preparing of our selues to perfect holines, that so wee may bee pure as he is pure: 1. Ioh. 3.3. & so being at length throughly purified by faith in the son of God, & perfected in due time, wee receiue the end of our Faith, which it the saluation of our soules: 1. Pet. 1.5. so that as there is not an end of faith, which is of things not seen, till we see God as he is, euen face to face, 1. Ioh. 3.2. and so remaine for euer with him: so as long as wee are ab­sent from the Lord, wee must needes liue by faith in the apprehending [Page 164] of him, we must needs walke by faith, and not by sight: that so we may see him which is inuisible, Heb. 11.28. wee must of ne­cessitie still fight the good fight of faith, that wee may lay hold on eternall life.1. Tim. 6.12 And seeing the reason that wee are absent from the Lord, is because we are not yet pure as he is pure, because yet we haue not attained to perfection, but so long as wee liue, are subiect to in­firmities, more or lesse: therfore also is our faith subiect to much weaknes & difference in apprehēding our interest in Christ, that so still his power may ap­peare more glorious in sustaining vs in this weaknesse, and his free mercie may bee more aduanced in accepting our weake hold aboue it worth, and by it weaknesse wonderfully occasioning the encrease thereof: For as it is the greater triall of our Faith, though it hold bee but weake and somtimes staggering: yet not to let go it hold, because the vertue of faith consists not so much in it owne abilitie or worth in apprehending Christ, for so it had wherein to beast in it selfe, and not in God; but in the wor­thinesse [Page 165] of what it apprehendeth, which is the more aduanced, by how much our worke is debased, so by so much the more doth it thriue and encrease, as it ascribes the glory in it weaknesse, to it head Christ Iesus, as hereby receiuing new power from Christ, whereby it may yet get faster hold; and so preuaile more victoriously euen with God himselfe, by how much it hath more ouermastred the wisedome of the flesh. And there­fore, seeing as long as wee liue in the flesh, wee are and shall be subiect eft­soones to this weaknesse of faith more or lesse, may wee not hereby discerne a necessitie of liuing by faith? that so wee may be sustained by the mighty power of God in present weaknesse; and so may be abased in all present measure there of, by renouncing the worth of the worke, as if thereby it might challenge it in­terest in Christ: And so we may pro­ceede from faith to faith, from pre­sent weaknesse to further strength by the power of Christ, cōforming vs more and more to his Image, whereby being made meeter for that glorious [Page 166] inheritance layd vp for vs with him in the heauens, we may more cleere­ly discerne by faith within the vaile & so by faith lay hold of eternall life.

The summe of all is, that Christ is as well the finisher as the authour of our faith, Heb. 12.2. and that both, of whatsoeuer we do beleeue, concerning the end, eter­nall life, frō the first ground of our elec­tion, to the very end, euen our glorifica­tion; as also of the meanes wherby faith is wrought, euen the preaching of faith by the operation of the holy Ghost. And so of that instrument and special gift of the spirit, whereby we doe be­leeue, as both opening our vnderstan­ding to discerne this great mysterie of Christ, and also opening our hearts, & enclining our wils and affections to as­sent to, and embrace the same: seeing it is,Col. 1, 21. I say, the power of Christ, which worketh in vs all these mightily, both for enabling of the worke in truth, and also for the accepting thereof a­boue it worth. This doth plainly e­uince a necessitie of liuing by faith. First, I say, it is faith onely whereby wee re­ceiue [Page 167] power dayly from Christ, being thereby vnited and ingrafted in him, to beginne and proceed in the truth of holinesse; and

2. By Faith alone wee apprehend in Christ the Acceptance of our persons, aboue all worth of our seruice, and so are abased in our selues, to giue God the glorie of his free mercy, and so enabled dayly to liue by Faith in the Sonne of God, Gal. 2.20. that so in him wee may grow vp to perfection. And seeing wee grow to perfection, by the dayly sense and striuing against corruption. Therefore also by Faith wee dayly discerne our weakenesse, as presen­ting vs still the perfect Glasse of the righteousnesse of Christ, by which com­paring our selues, wee truely discerne how farre short wee are of that perfect Paterne. And lest the sense of our fay­ling might quite discourage and cast vs off from well-doing, therefore also are wee sustained by Faith in Christ, as to be humbled for corruption, so to make benefit thereby, euē to send vs vnto Christ, & shrowd vs vnder his perfec­tion, [Page 168] and so withall to receiue new strength therefrom, to subdue corrup­tion, and grow in grace: yea that wee may not sit downe in any measure, how­soeuer exceeding others or our selues: therefore doe wee looke by faith vnto Iesus our champion,Heb. 12.1.2. and casting away euery thing that presseth downe, we runne with ioy the race that is set before vs, and finish our course with ioy.

A second Rule for the discerning of the manner of our growth, is, To compare spirituall things with spirituall things.

That is,

Whereas the Naturall man conceiues not the things of God effectually to salua­tion, [...] Cor. 2.13. Rom. 8.7. because he is wholly flesh, which is enmitie against God. And the regene­rate man being partly composed of flesh, and partly of spirit, though he can iudge rightly of heauenly things, because the spirit hath reuealed the same vnto him: yet seeing hee is not all spirit, but partly flesh, therefore by the flesh may be mis-led to iudge vnwisely of the wayes of God in leading on this worke of grace; therefore to preuent this Deceit, [Page 169] The Rule is, to compare spirituall things, with spirituall things, that is,

1. Whereas the Law is Spirituall: As the Gospell. 1. The Spirituall meaning of the Law must be cōpared with the Spirit of the Gospell, the exactnesse of it ought to leade vs to the perfection of Christs obedience, and this will serue to discouer the manner of our growth; That we daily are more confounded in our exactest well-doing by the strictnesse of the Spirituall Law, and so cast vpon the Spirit of Christ for acceptance and further growth. This I take to be the right manner of our Spirituall growth, to see a necessitie of Christ in all our actions, both to begin, and also to accept and perfect the same, Phil. 2.13.

2. Whereby as hauing receiued the Spirit of Christ, we are now lead by that free-worker, who is not tied to one meanes or manner of working, but as it pleaseth him, worketh diuersly, and yet all Spiritually.

Therefore for the further triall of the manner of our growth, we must now compare the workes of the spirit toge­ther, [Page 174] not comparing the waies of the spirit with the waies of the flesh, nor measuring the worke of the one, by the tentation and oppositions of the other, for so we shall be alwaies to seeke.

But wisely comparing the former workes in our beginnings of grace, with the pre­sent operatiōs in our proceedings hitherto

2 And the principall and necessary workes of the spirit with the accessary and subordinate: that is, such as simply concerne our being in Christ, with such as tend to our well being and bettering, or comforting therein.

3 The secret workes of the spirit in the heart, cherishing inward life to our owne sense, with those that breake out to the expressing thereof to others.

4 The motions of the spirit, with the effects thereof, the power of the spirit pre­uailing against particular tentations with the desertions, and withdrawing thereof, for the present measure of assistance, and yet sustaining to beare the burthen, and make aduantage thereof.

5 The worke of the spirit in quick­ning and strengthning faith contrarie to sens [...] And the worke of the same spirit, [Page 175] in expressing that power by seeling and assurance: and lastly, The passiue fruite of the spirit enabling vs to suffer for Christ with the actiue worke thereof, in doing his will. In a word, if toge­ther with these, wee can compare the purposes of the spirit, with the practise thereof, and the promise of the spirit, with the performance of the same, lay­ing together both how farre wee are come thereto, & what by faith we appre­hend: these if wee can rightly discerne and compare together, wee shall gaine great light to discerne the manner of our spirituall growth.

For hereby we shall discerne it to be the meere worke of the spirit, in that it can bee scanned by no other but the spirit: and so though we know not how to pray, or how we grow, and encrease in this, or that grace, yet seeing the spirit helpeth our infirmities, euen aboue what we aske or thinke; Rom 8.26. Eph. 3.21. therefore wee then most certainely grow; when we are led by the spirit aboue any abilitie in our selues, and yet may be to seeke of the spi­rit, when wee haue done our best, for [Page 172] comfort and present issue. And hereby also may we wisely discerne the man­ner of our spiritual growth. That where­as wee must compare and fit spirituall things to spiritual things, as both here­by to discerne for our selues, and ex­presse them for the information of others. Therefore hereby may wee discerne the manner of our spirituall growth.

First, that it is begun and led for­ward as by the spirit, which only is a­ble to effect the same, and is special­ly destinated and appropriated to this worke, as both illightning our vn­derstandings to conceiue what natu­rally we are ignorant of, and also in­clining our affections to the embracing therof, to which they are naturally a­uerse: so seeing the spirit worketh by it owne meanes, euen by the spirituall word, as being ordained, and onely effectuall hereunto. Therefore if as our beginning of grace hath beene from the word, so we are led forward by the power therof in our proceeding therein, being able to denie all our [Page 173] actions from this ground, to square them al to this rule, and to aime them all to the maine ends thereof, hereby shall we wisely discouer the manner of our growth.

Esp [...]cially if wee can discerne the Mysterie of this word, specially labou­ring, the inward purging of the heart, and for the effecting thereof, tolera­ting some outward failings, though see­mingly cōtrary to the strict rule ther­of, yet being subordinate to the maine end, to procure and trie inward sound­nesse, doe therefore fall in very fitly therewith, and furthers the same. And in all these working so secretly, that neither can wee at all times discerne the same for the present, neither at all shall we be able to fadome the depth thereof, no more then our own harts, because both are still a mysterie. By these considerations may wee com­fortably discerne the manner of our spirituall growth.

As that, First, we discerne as a spe­ciall worke of the word in conuincing our hearts of sinne, and subduing and [Page 170] enclining the same to hunger after Christ and rest in him, though yet we finde little conformitie to him in our liues: because the seed must first bee sowne inwardly in the heart, & there euen r [...]t and die as it were, to our ap­pearāce, by reason of the strange wor­king thereof, therein confounding, and casting the same out of it selfe: So wee find also our proceeding in this spirituall life, rather by the inward mo­tion of the heart desirous to doe what it cannot, then expressing any thorough a­bilitie answerable to it desire, to the practise thereof. Yea though it many times do the contrary, yet seeing the spirit and word workes by contraries, euen bringing light out of darkenesse; yet we finde this contrary worke in leauing vs to some particular euils, to sort with, and further the maine end, Euen to cause more inward abasing of the heart, and quickning thereof, to lay hold on Christ. This is a gracious rule to discerne this manner of our growth: yea though we be many times to seek of the inward bent of our harts, [Page 171] yet as hereby wee are more humbled in our selues, and so sent to liue by faith in the Sonne of God: so may wee hereby also discerne the manner of our growth: that somtimes it is insensible to our spirits, howsoeuer discernable by the spirit which searcheth all things, yea sometimes must be discerned by con­traries, that still we may liue by faith and not by sense.

And seeing the word, though it worke diuersly, yet most wisely to further the maine end, and to auouch the freedome of the spirit, therefore al­so by this diuersitie of working, may we discerne the manner of our growth, and so still liue by faith in our discerning thereof, and proceeding therein.

For our better satisfaction in this point, both to discerne more cleere­ly the manner of our growth, as also to apprehend it more cōfortably by this rule of comparing spirituall things with spirituall; haue we also in readinesse these speciall Caueats and Direc­tions.

1. Caueat. First, that we measure [Page 176] not simply our estate in Christ, by any present measure of grace we haue receiued. That is,

Though the least grace in vs in truth be an euidence of our ingrafting into Christ, yet seeing our measure here at the best is imperfect, yea somtimes such as we know not how to discerne or rightly iudge of, and so our interest in Christ as it is perfect, so it is also a deepe mysterie, such as our shallow knowledge cannot fa­dome: therefore our imperfect and short mete-wand can no way fitly fa­dome so great a depth. Onely herein is our comfort, that as our acceptance in Christ, makes vs gracious by some measure and fruites of his spirit, with him; so our conformitie hereby to his image, shall owne vs vnto him, how­soeuer it may bee short of the perfect paterne.

A 2. Caueat herein is, that seeing there are diuers kindes of the graces of the spirit, some originall, and simply necessary to life, as faith, repentance, &c. Others consequent and furthering [Page 177] the comfort and beautie thereof, as full assurance, ioy, &c.

Therefore wee must not measure our growing in grace by these later, which are not alwayes visible, nor sim­ply necessarie, but by the former. But of this more fully (God willing) in the Cases.

A third Rule of discerning the manner of our Growth, is according to those seuerall Callings wherein God hath placed vs, that so we may bring forth Fruit in due season.

That is, whereas euery Christian hath two callings.

First, his Generall calling to the Faith, as hee is a Member of Christ, and

Secondly, his Particular calling for the Publike and Priuate good, as hee is a Member thereof.

Both these, as they are limitted in themselues, so also are they limitted and subordinate to each o­ther.

I say first they are limitted in themselues.

As that the Generall calling of each Christian is first limitted to the Place and Ranke hee enioyes in the Church: wherein hee is eyther a publike Par­son, to teach others, and so also is limitted to those Degrees of Prioritie and Order, which God hath there placed, Ephes. 4.6, 7, 8. Rom. 12. that the Spirits of the Prophets may bee subiect to the Prophets; that confusion may bee auoided, and vnitie preserued: As some to rule, and some to teach; some for Doc­trine, and some for Discipline; some for Exhortation, and some for Re­liefe, &c.

Or else hee is a Priuate person, fit onely to bee taught in the pub­like, and not to teach; and yet not debarred from Teaching his Family in priuate the Feare of God.1. Cor. 11. Ge­nes. 18.

And both these limitted, by the seuerall gifts bestowed on them; the Lord requiring no more then hee giues: and limitted, as also in some sort measured by the Opportunities [Page 179] and Successe therein. And so also the Ciuill calling hath it bounds in it selfe. Both according to the diffe­rent Degrees and Rankes of Men, the wise Lord hath disposed in the World; as some to rule, and some to obey: As also answerable to the diuers gifts and vses of Men in the Commonwealth, according to which they are restrained from intermed­ling with other Callings. And so al­so according to their abilitie in such callings, that none may presume aboue what is meet.

Yea also according to the seuerall occasion; of the Weale publike, which in case of necessitie may dispense with particular callings, and restraine men from their priuate dealing, to preuent a publike storme: as the blood and spirits in some violent accident, may faile the outward and inferior parts, and so cause some soundings, while they retire for mutuall succour to the heart and nobler parts. And

Thus are both these Callings li­mitted in themselues. And so are [Page 180] they also limitted and subordinate to each other.

As first, the Christian calling subor­dinates the Ciuill, and that both in the Matter and Manner, and Ends there­of: As both sanctifying the Matter vnto vs, that wee may lawfully im­ploy the same, because to the impure all things are impure; and so also di­recting and bounding in the Manner thereof, euen so to vse these things, as from an heauenly right, so with spiri­tuall affections, and honest meanes; and so also restraining vs herein to spiri­tuall Ends, euen the glorie of God, 1. Cor. 10.31. and the edification of the Church, the common and peculiar saluation, 1. Tim. 6.19.

Secondly, the Generall calling sub­ordinates in some speciall cases the Ciuill thereunto.

As first, in case of Generall Humili­ation, though the Ciuill be lawfull on the six dayes, yet vpon such extraor­dinarie occasion it must giue way, and surcease, to signifie the truth of our vnworthinesse, as not fit to liue, and [Page 181] so to prepare vs the better to spirituall duties. So also the Ciuill calling bounds the Generall.

Secondly, in case of inuincible ne­cessitie, for preuention of some dead­ly harme, by Fire, or Sicknesse; here the Generall calling must giue way to the Ciuill, because God wil haue mer­cie, and not sacrifice.

Thirdly, and so also in case of Cha­ritie, or for the reliefe of a Brother in sicknesse, or such like distresse.

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

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

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

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

First each Calling bee so fitted with such common gifts, which con­cerne [Page 182] the well managing thereof: generally, as vnderstanding therein, and wisdome and sinceritie, to im­proue the same; so also bee suited with such particular gifts, as necessa­rily are appropriated to each in parti­cular.

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

Secondly, the Minister also, as with vnderstanding in the Word, and power to dispense the same, so also with vt­terance to conuey it more effectually, and patience to wait the successe there­of,1. Cor. 19. wisely becomming all to all, that so hee may winne some, and suffering afflictions chearefully, 2. Tim. 2. for the iustify­ing thereof. Thus doth the Cri [...]r in the Wildernesse measure out to each seuerall Calling his speciall gift, for the approuing and managing thereof, Matth. 3. And so doth the Apostle also fitly suit the same seuerally, 1. Cor. 12. Rom. 12.3. 1. Pet. 4.10, 11. both implying a [Page 183] diuersitie of gifts, 1. Cor. 12. according to the diuers callings, Verse 4. and also differences of administration of those gifts,Verse 5. according to the seuerall persons and occasions, Verse 6. yea differences of operation and suc­cesse of those gifts, according to the free goodnesse and wisedome of God, both in regard of the diuersitie of subiects, and ends agreeable thereto, and also in respect of the diuers dis­position of the same subiect, and di­uers manner of the working of Gods Spirit therein. And yet all these, both in regard of the diuers gifts themselues, as also the diuers admini­stration and different operation there­of, proceeding from the same God, who disposeth and worketh thus diuersly, according to the Councell of his Will, that by this libertie of working, hee may re­serue the Glorie intirely to him­selfe: And also tending to the generall and maine good of the Church. Ʋerse 7. As thereby to maintayne the Ʋnitie thereof, and so to serue in their places [Page 184] and occasions, the seuerall necessities of the same.

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

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

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

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

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

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

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

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

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

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

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

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

These are the grounds of this dif­ferent operation of the manifold gra­ces of God in our seuerall callings. And this affoordeth vs also a third [Page 187] rule for the better trying and appro­uing of our spirituall growth.

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

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

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

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

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

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

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

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

A fifth rule to discerne the manner [Page 190] of our spirituall growth, is a wise ob­seruation of the mortifying of the flesh, and the manner thereof.

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

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

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

Thirdly, the flesh is mortified con­tinually, without intermission, because the vertue of Christ in vs is constantly operatiue, though sometimes wee [Page 191] discerne not the same: so doe wee continually grow in grace, though wee doe not sensibly discerne it; euen as in sleepe, and such like particular bin­dings of bodily sense, wee yet conti­nually grow naturally, though wee dis­cerne not the same.

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

1. As that decay of s [...]bordinate, and lesse necessarie graces, proues a means to stablish and encrease those that are prime and simply necessarie, as Faith, Repentance, and secondly, Fayling in [Page 192] particular duties, proues the meanes to further the more constant practise of the generall, as dayly humiliation, wahtcsulnesse, sobrietie, &c.

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

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

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

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

7. And looke how farre wee dis­cerne failing in any dutie, by so much the more shall wee discerne the ob [...]iqui­tie of nature; not yet perfectly morti­fied, and so bee more abased in our selues, and cast vpon the free grace of [Page 193] God, that so Christ may dwell in our hearts by Faith, and by the power of his grace wee may attaine to perfecti­on, Gal. 2.20.

8. Looke how Corruption is mor­tified, not by any absolute casting out thereof, that it may not be at all in vs, but by a suppressing of and keeping vnder the same, that it may not raigne ouer vs,Rom. 6. as that wee are more vnwil­lingly led captiue thereby, or lesse pati­ently endure the tyrannie thereof: that with more chearefulnesse and indigna­tion we resist the same, and with more facilitie and delight subdue the tenta­tion; that with more watchfulnesse and iealousie wee stand prest against future assaults, and so grow more ac­quainted with the deceitfulnesse of sinne, and thereby more experienced to vn­doe the snares thereof. So is it in our spirituall growth: Though wee may not looke for such perfection of Grace in this life, as to bee wholly spirituall, fulfilled with all measure of euery Grace; yet if wee labour not to bee destitute of any necessarie Grace that [Page 194] may be fit for the present occasion, and so find more abilitie and delight in the practise thereof, abounding therein with thankefulnesse and constancie, fin­ding lesse tediousnesse and interruption therein, and still endeauouring the encrease and freedome thereof; and to this end watching ouer such lets, espe­cially pride and hypocrisie, which may infatuate the same, and aiming mainly at truth and sinceritie therein; aboue all labouring the acceptance of our well-doing by faith in the Sonne of God, and so still denying our best righteous­nesse, that we may bee found in him. Thus may wee discerne our spirituall growth, thus may wee iustifie and ap­proue the same.

9. As the subduing of corruption is rather in endeauour what we would doe, then what we can doe in this life: and this endeauour is specially approoued in cleauing constantly to the meanes, enabling vs herein, and also in renuing our combate more eagerly after greater foyles: So is it in our spirituall growth, it is rather what wee desire, then what [Page 195] we can doe for the present, that must comfort vs herein. And our desire of these must bee continually quickned by the conscionable vse of the meanes, and more enflamed & encreased by sense of failing and opposition therein. These are comfortable euidences of this spiri­tuall growth, thus may we approue the true manner thereof.

ACcordingly as is the Manner, so is also the Measure of our Growth. A very Mysterie, not dis­cernable by Sense alwayes, no not by Faith: so onely comprehended, as that still we shall be to seeke in the Measure thereof. The best Grounds therefore of the Measure of our [Page 198] growth, is according to the patterne and rule by which we must grow, and according to the ende to which wee ayme at; that so we may rather know what we should be, to bee humbled in our present failing, and yet prouoked hereby to perfection, in that the grace of God is not in vaine, the meanes are effectuall to perfect the worke.

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

First, if we obserue the rule of our Growth, which is the perfect Law of libertie, whereby wee are not onely enioyned, to grow vp to the full measure of the age of Christ. Ephes. 4.13. but also thereby enabled to perfection, e­uen that we may be made absolute and perfect to euery good worke. 2. Tim. 3.15.16. So that though wee cannot at­taine to the measure at the first, yet if wee iustifie the law. 1. By approuing the equitie thereof. And 2. be conuin­ced thereby of our failings therein. 3. And submit dayly thereto, that wee may grow vp thereby. 4. Not dis­claiming [Page 199] the rule, though we are short of the extent thereof. 5. Not declining to false rules, to measure and iustifie our imperfect and deceitfull holinesse, we do grow in some good measure, though yet we haue not attained, and so shall in the end attaine the same.

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

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

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

[Page 200]3. And that yet seeing all this is still in a Mysterie, concealing some­what, what eyther cannot at all in this life be reuealed, as not fit to be knowne, or else shall be reuealed in it time, Phil. 3.16. Therefore, as in humilitie wee most adore what yet is hidden, and with patience wait the o­pening thereof, by a wise fitting of our selues thereunto; so, in that which is reuealed, wee must walke in loue, not reiecting such as are short of our measure, nor deiecting our selues concerning what wee know not, and haue not yet attained vnto, but wisely improuing what wee know ac­cording to the Rule, and so commu­nicating thereof to others: that so, to him which hath, may be giuen; being faithfull in a little, wee may bee intru­sted with more.

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

5. And so plying the meanes, with all diligence and wisedome, first, ta­king [Page 201] that which concernes our selues,Note. and secondly, present occasions, lea­uing future things to their seuerall times, and thirdly, taking that for the present which is most plaine and familiar: as for obscure and intricate points, referring them to more ma­ture occasions: Hereby shall wee faithfully improue the Meanes, and so thereby attaine to a good measure of Grace.

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

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

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

Which seeing it is perfect without mixture of our acry corruption, con­stant without any intermission, eter­nall without any end, therefore the measure of our Growth must bee suta­ble [Page 203] hereunto.

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

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

3 Seeing eternitie is our end, and goale wee ayme at, therefore as wee must not propound any tempo­rarie end, in our spirituall course, so wee must not set vp our rest in any measure attained in this life; neither must wee propound these outward things as motiues to pro­uoke vs to wel-doing: But still wee must bee labouring, though wee cannot attaine, and so resemble eter­nitie in our vnwearied and renued stiriuing, though after many falls and [Page 204] interruption, that so hereby we may haue our conuersation in Heauen, and attaine at the length the perfect mea­sure.

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

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

1 That wee must encrease in the knowledge of the mysterie of Christ, so farre, that we may be able to be teach­ers of others, for so euery one is bound to, as a King and Priest and Prophet in his calling; and therefore so we must [Page 205] labour vnto. Heb. 5.11. And therefore neither the ignorant Christian, nor hee that sticks in the Elements of Religion, was euer taught by the spirit, neither doth grow in grace.

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

7 Betweene iustification imputed and inherent, to approue this by the o­ther. These differences well obserued will much further our growth in grace [Page 206] euidencing the truth thereof promote the spirituall part by abasing the othe and furthering in euery part by rely­ing on Christ. Phil. 1.9 10.

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

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

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

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

7 That we know no man after the flesh, that is, vse one fellowship in all ordinary recreations of good and bad conference: and first, to spirituall ends, and in a spirituall manner; not to the satisfying of the flesh, but to the hum­bling and weakning of the lusts ther­of. Secondly, To weane vs from the [Page 207] world, and prouoke vs to hunger more earnestly after our dissolution. 2. Cor. 4.13.14. Gal 5.11.

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

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

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

[Page 208]11 That we can be more patient in bearing with the euils of the time, and yet more wise in auoyding contagion from them, more zealous to reforme them in our places.

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

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

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

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

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

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

2 That wee are growne rich in hea­uenly experience, both of our owne se­cret corruptions, & also of Gods spe­ciall prouidence in preuenting vs of ma­ny euils, and turning our infirmities [Page 210] to good, storing vp wisely such expe­riments against the needfull time.

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

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

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

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

[Page 211]8 Yea, can be so farre abased for the glory of our God, that in com­parison thereof, our precious soules are not deere vnto vs. Rom. 9.2. Exod. 32.

These are comfortable signes of a great measure of grace.

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

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

11 And yet still while we are in the flesh, hungring after a greater mea­sure of grace, being more diligent in the [Page 212] meanes, as this spirituall hunger the more it is, the more grace it implies, so work­ing thus in vs, doth argue a greater mea­sure thereof, because to him that hath shall be giuen, if he so discerne, and vse his talent. Math. 25.32.

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

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

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

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

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

To conclude the point of the mea­sure [Page 213] of grace. And

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

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

2 Also the diuersitie of seasons may put vs to a greater triall and exercise of our callings. As the time of prosperitie especially trieth and exerciseth our hu­militie and diligence therein, because we haue then best oportunitie and meanes to puffe vs vp. And the time of aduer­sitie [Page 214] calls vpon to suffering for our cal­lings, and giuing account thereof, and so tryeth the same, and therefore both requireth our greater courage and pa­tience therein. If now then wee find our selues suited with gifts according to these diuers seasons, and especially find the improuement of such gifts, as serue particularly for the redeeming thereof, this is an vndoubted euidence of a greater measure of Grace.

3 Seeing, as wee grow in Age, so wee grow in Grace, and yet to our seuer [...]ll Ages in grace, there are appro­priated diuers and seuerall gifts, for the better discerning and managing of the occasions thereof: As to Nouices in grace, and younglings, spirituall heat and vigour vsually appertaineth; to experienced and old souldiours therein, W [...]sedome and Patience. If now then wee find our seuerall Ages in grace, expressing these seuerall gifts, and so proceeding from the one to the other, that the gifts concer­ning our old age in Christ, though they doe not extinguish the other, [Page 215] pertayning to our youth, yet they doe temper and qualifie the same, and so haue the predominancie o­uer them. This is also an apparant eui­dence of a greater Measure of Grace.

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

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

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

If wee haue attayned to such con­science in the duties of the first Table, as that wee cannot onely preferre the performance thereof aboue any duties of the second, vnlesse it bee in such cases of necessitie and charitie, where­by wee preserue the bond of Loue, which is the fulfilling of the Law, though wee exchange some particu­lar [Page 216] duties of the first Table, in such cases with some duties of the second, as the occasion requires: But also wee can so preserue the holy Order which that Table requireth, as to doe all things out of a sound knowledge of our God, and heartie affiance in him, ayming therein at his glory aboue all, and so therein at our owne and others saluation. 1. Com.

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

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

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

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

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

As by the first Commandement,

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

[Page 218]2 That wee can so feare God, as to doe all things in his presence: To feare to displease him, because wee loue him; not to feare men, in comparison of him; to endure any afflictions with ioy and patience, Rom. 5.4. and so can trust in him, though hee kill vs, Iob. 13.15.

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

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

[Page 219]5 Labouring in all things sincerely, and in vprightnesse of heart.

Thus of the first Commande­ment.

For the second Commandement.

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

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

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

[Page 220]4 That wee can renounce our selues, and best Righteousnesse, and so labour to be found in Christ.

Thus of the second Commande­ment.

For the third Commandement.

1 That in all things wee ayme at Gods glorie.

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

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

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

5 That wee can wish well, and pray [Page 221] for our enemies, because they beare the Image of God.

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

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

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

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

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

Thus of the third Commande­ment.

The fourth Commandement.

Especially our measure of grace may [Page 222] be tried by the fourth Commandement which includes all the other, and ex­presseth our conscionable performance of them all. And here we may haue these experiments. First, that we are stablished in our iudgements touching the mo­ralitie of the second Sabaoth.

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

3 And so are more conscionable in keeping of it.

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

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

3 By a greater conscience of priuateties.

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

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

[Page 223]6 And more earnest longing after the eternall Sabaoth.

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

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

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

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

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

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

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

For the Second, touching the loue of our Neighbour.

Hereby trie wee our selues concer­ning our measure of grace:

Generally,

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

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

Particularly,

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

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

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

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

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

As also inwardly.

[Page 225]1 Receiuing his Message, as from God.

2 Praying, that hee may doe it faithfully.

3 Enduring his reproofe with all patience.

4 Not respecting the Vessell, but the Treasure.

5 Yet wisely trying the Spirits.

6 And wayting the Blessing of God.

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

4 To our Equals.

1 Thinking reuerently of them, Phil. 2.3.

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

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

5 To our Inferiours: as,

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

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

[Page 226]3 Guiding such as are vnder vs in the Lord. Col. 4.1. Deut. 17.19.

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

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

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

Thus of the fifth Commande­ment.

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

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

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

3 If wee endure wrongs patiently from him: If the occasion bee small, [Page 227] not to be angry, Prouerb. 19.10. Numb. 12.3. If great, yet not to reuenge, nay, to be slow to anger, Prou. 14 29. Mark. 3.5. but freely to forgiue, Ephes. 4.32.

4 Concerning his Infirmities:

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

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

3. To pacifie his anger, kindled

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

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

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

Specially concerning his Soule.

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

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

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

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

5 And encourage in well doing.

So for our selues.

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

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

Thus may wee improue our spiri­tuall Growth hereby.

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

This wee shall doe,

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

Both in our outward Man. As,

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

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

3 In Apparrell, 2. Tit. 3.

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

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

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

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

1 In spirituall things: as,

[Page 230]1. In knowledge thereof, that it be according, first, to the Word; second­ly, our Callings; thirdly, our Occasi­ons; fourthly, to Gods glory, and our saluation.

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

2 In Temporall things, as before Diet, Apparrell, first, specially sancti­fying them to our vse, 1. Sam. 9.13. secondly, and sanctifying God, in re­turning the strength to his glory, 1. Cor. 10.31. though hauing liberty for the plentie and varietie of them, Luke 5.29. Psal. 104.15. Thirdly, yet not affecting highest Places, Luke 14.7. Fourthly, nor vnseasonable times, Eccl. 10.16. Fiftly, nor vnnecessary meanes, to encrease Appetite, and satisfie Glut­tonie, and breed Securitie, as Sauces, Musicke, &c. Isay 5.9, 10. Sixtly, but furthering hereby inward and out­ward strength, and auoiding Excesse, and delight herein, Prou. 23.24. Luke 21.34. Seuenthly, specially at great [Page 231] mens Tables. Eightly, vsing speech such as may edifie, Luke 14.12. Ninthly, leauing and reseruing the remnant for the poore, Ioh. 6.12.

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

4 In Wedlocke, Heb. 13.4. And this,

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

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

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

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

Thus of the seuenth Commande­ment.

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

Hereunto are required,

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

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

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

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

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

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

[Page 233]2. Doing that to others, which wee would haue done to our selues.

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

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

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

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

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

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

[Page 234]6 To be suretie onely for honest men, and that with much deliberation, Prou. 11.15. & 22.26. and to seeke release, Prou. 61.

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

8 To lend freely, Luke 6.35.

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

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

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

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

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

The ninth followes, concerning his good Name.

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

This wee shall doe,

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

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

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

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

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

[Page 236]6 Keeping secret his offence, vnlesse it necessarily must be reuealed, eyther to preuent publike danger, or further priuate good, Prou. 10.12. Matth. 1.19. and yet now, if it may be, ra­ther with admonition to himselfe in priuate, then reproaching publike­ly, Genes. 37. 1. Cor. 1.11. Matth. 18.16.

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

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

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

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

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

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

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

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

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

Thus of the ninth Commande­ment.

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

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

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

[Page 238]2 But also with the very first thoughts and sudden corrupt passions of the heart, as beeing actuall trans­gressions of the Righteous Law, Rom. 7.9.

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

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

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

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

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

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

Lastly, because the Gospell both commands, and enables to perfecti­on; [Page 239] therefore specially by the Law thereof, wee may trie and further the Measure of our Growth.

Now the Law of the Gospell is two-fold:

First, Faith, 1. Ioh. 3.23. And

Secondly, Repentance, Matth. 3.14.

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

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

But of these, more fully afterward in the Rules.

Thus wee haue discerned, what Measure of Grace wee may attayne vnto in this life; that so wee may bee emptied in our selues, to giue the Lord the onely Glorie of his Mercies, and dayly hold of our Head Christ Iesus, and not of our selues; and so bee still striuing and haste­ning forward to perfection. Which that wee may the rather doe, con­sider wee in the next place, some speciall Rules and Directions, for [Page 240] our further Triall and Comfort herein.

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

That is,

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

The ground hereof is three-fold:

1 The Difference of the gifts of God in themselues.

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

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

[Page 243]2 The different Dispensation of the Gifts of God, to seuerall persons diuersly, according to their Cal­lings and Occasions, as sutable there­unto, Rom. 12.6, 7, 8. Ephes. 4.6, 7, 8.

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

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

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

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

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

As first,

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

1. That as wee receiue these com­mon gifts by our right in Christ, so wee dayly improue and renew our right in Christ, by the holy vse of them; sanctifying them vnto our selues by the Word and Prayer, as warran­ting thereto, and enabling therein, and sanctifying vs vnto them, by renew­ing our Repentance, and Couenant [Page 245] with our God in the Bloud of Christ, that so iustifying hereby our right in them, wee may both first improue them faithfully, in the right manner, and true ends thereof, secondly, wait patiently vpon our God in the issues of the same, and thirdly, reape comfort and benefit by whatsoeuer successe; that if it speed not, according to our en­deuour, wee may yet haue comfort in the truth of our labor, and much more comfort, that these are not the maine: and so it may be good for vs to be dis­appointed in these, that wee may make sure of better euidences, and bee more faithfull in the best gifts. And if our successe bee answerable to our ende­uour, herein also wee may haue com­fort of the speciall blessing, in the com­mon; that if it goe well with vs in these inferiour, much more then in the prin­cipall, as laying vp a good foundation by them against the day of Christ, 1. Tim. 6.19.

Thus by the improuing men of these common and inferiour gifts, and different successe thereof, may we wisely discerne [Page 246] the measure of our growing in grace, and graciously encrease in perfect holi­nesse. As growing more in grace, the more wee are weaned from the loue of these outward things, in the grea­test measure thereof: The more wee can bee abased in the vse thereof, the more wee can improue them to the best ends: by how much the more our mindes are spirituall in these Earthly imployments, and more wisely there­by fitted to spirituall gifts, and vse of them; the more wee are contented in their wants and least measure, and can with more patience submit to the will of our God, both for the Measure and Issue thereof.

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

2. As also by the diuers dispensation of them.

As first, that none hath the fruition of euery Gift; but according to the di­uersitie of Persons, Callings, and Vse, so each hath his seuerall Gift, though all [Page 247] are partakers of the common and spe­ciall Gifts, necessary to saluation.

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

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

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

[Page 248]3. That seeing euen such graces as are necessarie for the finishing of the worke, are not dispensed vnto vs, in their full measure at the first, but so enlarged and encreased, as our capa­citie serues, and occasions doe require: Therefore, though wee find not the full measure at the first, nay, rather finde a growing therein, according to the wisedome of the disposer, and our speciall occasions, and so can improue and apply the same accor­dingly. Hereby wee may truely discerne the Measure of our Growth, and still may further our thriuing in Grace, and so also may reape sound comfort therein.

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

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

Namely, that seeing the Lord re­quires no more then he enables vnto, and enables no otherwise, then that [Page 249] still his power may be seene in weak­nesse, and his glory perfected in in­firmitie, and turnes al things about to the best vnto vs. Therefore,

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

2 Seeing the diuine assistance e­uen in the vse of the same measure of grace proues vsually different; either, because he may suspend, or enlarge as he pleaseth, or somewhat may be in vs, which may cause the suspension there­of, either want of preparation, or neg­lect of repentance or confidence in our owne wisedome, or such like: therefore though now we finde not the like suc­cesse of our endeauours, or happily finde the contrary: yet may wee not iustly challenge our thriuing in grace, nor that wee haue abated of our for­mer measure, but rather comfort our selues in what formerly wee haue found: And so relying on Gods [Page 250] faithfulnesse, assure our selues of a recompence herein: so labour to finde out and remoue the cause of this diuine failing, that so we may not faile of suf­ficient amends.

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

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

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

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

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

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

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

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

[Page 252]4. His incompatible glory, who thus disposeth of the Measure, and accep­teth the same, that hee may haue the onely glory of his Power and Wise­dome and Mercie, in disposing and accepting of his gifts, as may wholly respect the same.

2 In respect of our selues.

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

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

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

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

As first for Triall,

That seeing what wee haue for the present shall be sufficient, whether wee faile in our endeuours, or succeed well therein, and that through the free grace of God comforting vs in our de­sires, though wee faile in the issue, and [Page 253] accepting the successe farre aboue the worth thereof. Therefore, if now wee can still relye vpon the free grace of God, referring our selues to what successe it please him, and yet not neglecting the vse of any meanes, whereby wee may attaine the best successe, comforting our selues in our faylings, by what wee would doe, and [...]umbling our selues in what wee haue done, as beeing full of weakenesse and corruption, and still relying on Gods free grace, for our further ena­bling; this is a gracious euidence of the Measure of our Growth.

2 Seeing the Grace of God is free and so constant, as to perfect the worke hee hath begun in vs, and therefore wee shall certainely in due time at­taine perfection; therefore if in all our endeuours and proceeding, wee still relye on Gods free grace, both for the acceptance of our persons, that wee may bee enabled to well doing, as also for the vndertaking and prose­cuting of the worke, meerely held of his free grace, specially in the issue [Page 254] thereof, submit wholy thereto, and comfort our selues in the acceptance of our persons, aboue all worth of our well doing, and in the truth of Gods promises beyond al present performance of the same, liuing still by faith in Iesus Christ, and seeing a farre off by faith into the glory which shal be reuealed; shall endeauour still to cast away eue­ry thing that presseth downe, and shake off the speciall sinne that hangeth so fast on vs, that so wee may runne with ioy the race that is set before vs. This is a sure euidence of our spiritu­all growth, hereby wee shall approue and improue dayly the measure there­of.

Lastly, seeing whatsoeuer wee are or shall be, is of Gods free bountie, and superaboundant grace: therefore if in whatsoeuer we are or doe, we ascribe all to the meere goodnesse of God, do­ing all our workes for vs, and crown­ing all our workes in vs, enabling vs to doe aboue what wee can desire or thinke, and accepting what wee doe aboue any abilitie or worth in, and of [Page 255] our selues. Hereby wee may truely euidence the measure of our spiritu­all growth, the more wee can de­pend vpon the absolute goodnesse of God: and so may gratiously im­proue and further our hastning on to perfection.

A fourth rule hereunto is,

That

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

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

[Page 256]2 Each shall hereby be more ser­uiceable to each other, for the present, common good, and future maine End, euen the glorie of God.

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

Out of which Ground arise these most comfortable Conclusions.

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

2 That seeing in this Diuersitie yet each shall haue sufficient; therefore wee may neyther enuie the greater measure of others, nor bee deiected in our owne lesse: but rather with thank­fulnesse blesse our God, that it is more then wee deserue, and in all cheareful­nesse and diligence improue the same. [Page 257] finding this as an euidence of the truth of the Measure, and our good hus­bandry therein, that we so rest in the same, as still to hasten forward to the Price that is set before vs; and mea­sure our selues and others, as wee fol­low Christ, and endeuour to be parta­kers of his fulnesse, that God may bee be all in all in vs.

And hereunto serues a fift Rule.

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

That is,

Whereas the worke of Grace is the onely worke of Gods Power and Goodnesse, and that onely for his glory; therefore, seeing nothing in vs can further or hinder him therein, it must needs follow, that as by his Spirit hee begins the worke in vs freely, when and how hee pleaseth; so also doth hee most freely lead forward the same, both by what meanes & manner seemes best to his diuine wisedome: yea, then doth most expresse this admirable li­bertie, when by reason of greater oppo­sitions [Page 258] without, and tentations within, his glory may bee the more preser­ued, or impeached. And this fals out in the greater measure of our Groweth. Because now; we shall be subiect to more inward buffettings, of spirituall Pride, vaine glory, Hypocrisie, or the like, to hinder our true iudgement thereof, or the further thriuing there­in: And now we shalbe more priuie to the deceitfullnesse of our hearts and power of corruption, which without his speciall grace, may distract and confound vs in the same: Yea we shall want greater oppositions from without, by slaunders, persecutions, and to dis­courage, and deiect therein. And therefore herein the liberty of the spi­rit doth appeare more wisely and gloriously, either suspending some op­perations thereof, which might cause those spirituall ends, or leauing vs to some outward euils, to purge out those that are inward, and yet sustaining vs wonderfully with secret euidences to controule the deceitfulnes of the heart, and satisfie vs gratiously against the [Page 259] chalenges thereof: and to comfort vs also in the greatest sence of inward corruption: Yea mightily arming vs with inward power to ouercome all outward oppositions, and recom­pensing the same gloriously with more inward, vnspeakable and glorious ioy. And yet in all these working most freely, both concerning the time, and measure and meanes, as pleaseth him. That he may haue the only glory of all his workes, and flesh may bee confounded in all confidence there­in.

Of which more Particularly in the Cases hereafter.

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

As first, that seeing the Spirit work­eth freely, euen from the Beginning to the end of the worke, therefore we must discerne the Measure of our Growth by the Free working of the Spirit, both affording what measure of ability it pleaseth him in weldoing [Page 260] as also giuing such successe thereto, as may still euidence it absolute libertie, and reserue the glorie intirely vnto God; that so wee may neyther bee puffed vp with good successe, to hinder further proceeding, nor confounded in the contrary, to challenge the truth of the worke.

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

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

A sixt Rule hereto is,

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

That is,

Seeing our estate in Grace is imper­fect at the best, by reason of inward Corruption still accompanying the [Page 261] same, and also of outward Tentations hindering thereof; and all this, that God onely may haue the glorie of all his mercies: Therefore necessarily must our weakenesse be dayly subdued by the power of God, which otherwise would preuayle to ouerthrow the Worke, or else wisely turned to the furtherance of the Worke, that the glorie of both may onely redound to the Lord: Both the glorie of his Power, in subduing or more weake­ning Corruption dayly, which of it selfe necessarily encreaseth, and of our selues wee are no way able to subdue: As also the glory of his Wise­dome, in weakening and subduing Corruption by such meanes and in such manner, as in all likelyhood of flesh serues more to enrage and encrease the same, as by Afflictions, Desertions, and such like. Yea, wonderfully turning about the sence and power of Cor­ruption, not onely to the weake­ning thereof, but also to further vs graciously to a greater encrease of Grace.

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

First, that seeing the Power of God is seene in weakenesse. There­fore as wee may not looke for any further Measure of grace in this life, then what is accompanied with much weakenesse, so wee may heere­by discerne that to bee a competent and thriuing measure of grace, which s [...]rues most to discouer corruption, tends most to the ab [...]sing and sub­duing thereof. So that the more wee feele the burthen of corruption, the more wee are sure that wee grow in Grace, the more wee discerne the deceitfulnesse of the heart, and peruers­nes of our thoughts, the more light and grace wee haue receiued. Yea the more wee are abased and emptied of all confidence in our owne abili­tie, the more wee are interessed in the power of God. The more wee [Page 263] discerne our faylings in the best, and renounce our owne righteous­nesse, the more wee liue by Faith in the righteousnesse of Christ, and so thereby shalbe more enabled to Perfection.

Secondly seeing the Glory of God is Perfected in Infirmitie: Therefore if in all our actions wee ayme at Gods glory, subbordinating our chiefest good thereunto, and still denying our selues and best righteousnes; that he onely may be glorified in the beginning and leading forward of the worke. This is a gratious eui­dence of the Measure of our Growth: hereby wee may reape found com­fort in the greatest sense of our infirmi­ties.

But of this more heretofore in that Rule that wee must liue by Faith and not by sense.

A seuenth Rule hereto is,

That seeing Affliction is a gracious Meanes and Triall of our spirituall Growth; therefore hereby wee haue some light to discerne the Measure thereof; especially in those Afflictions which strip vs of reioycing in the flesh. Which vsually is no meane encou­ragement, to striuing in well-doing, that wee may haue prayse with men, serue our present turnes.

1. Such are Slanders and Reproa­ches for well-doing, Ill requitall when wee haue done our best, because hap­pily wee haue mingled some carnall Ends therewith.

And,

2. Disappointment of hopes for pre­sent occasion, both spirituall and out­ward.

3. No comfort in Prayer, hauing the Word, but rather greater sense of Corruption.

If now in these strange Crossings and Confusions wee can so carry our selues, as though wee must be humbled here­in, because some cause is in our selues, [Page 265] yet still we must and can go forward, holding to the testimony of our consci­ence in the truth of what wee haue done, and yet renouncing the verdit thereof, to be iustified thereby, can still in obedience to our God through the power of Christ wrastle against these confusions, as that still we proue more serious and spirituall in well doing: not so much to stop the mouth of the wicked, as to approue the sinceritie of our hearts vnto our God, and grow more familiar with him, weaning our selues from popularitie and by-respects, and retyring our selues into the secrets of the Almightie: this is gracious eui­dence of our encrease, in a good mea­sure of grace, of our hastning to perfecti­on, and eternall glory.

Assuring our selues that though in regard of corruption now more dis­couered, and opposing, we are like to meete with more affronts, both from within and without. Yet as these do call for a greater supply of Gods grace to subdue them: so they argue a grea­ter measure of heauenly light, by discer­ning [Page 266] and striuing against them, and so shall interesse vs in a greater mea­sure of Gods power to master the same, yea shall bee a meanes to prouoke vs to a more earnest stirring vp of the spi­rit in vs to assist vs in the conquest, en­able vs to a more diligent vse of our spirituall weapons to encounter the same, and yeeld vs more experience of the wisedome and power of God enabling vs herein, be more humbled in the sense of our owne traiterous heart, dayly labouring to betray vs herein & so dayly more prouoked to the denyall of our selues, that we may still be found in Christ, and by his power enabled to perfection.

And comforting our selues, that as our greater measure of tryall ar­gues a greater measure of Grace, be­cause the Lord will lay no more vp­on vs than what wee shall be able to endure, and will giue an issue to the tentation, according to his grace, and as it shall bee best for vs: therefore shall his grace bee sufficient for vs, to beare the brunt, that wee may not [Page 267] be ouercome thereof, and the same grace that sustaines in the combate, will enable vs to such a conquest there­in, as that still we may hold of Gods free grace for our humiliation, and waite vpon the same, for our present deliuerance, and hunger after the full measure therof, for our finall deliuerance out of all our troubles.

The last rule for the triall of the measure of our spirituall Growth and comfort therein, is, that Golden Rule of the blessed Apostle.

Namely.

That all things worke together for the best to those that loue God, euen to those that are called according to his pur­pose.

That is,

Seeing the worke of our sanctifica­tion is of Gods free grace, so leading forward the same, that as may serue to our maine Good euen to attaine the Goale and also the maine ende, [Page 268] euen the glory of our God. And there­fore though we are like to meete with many interruptions of sinne and afflic­tions to hinder the worke, in regard of our owne inward corruption and the malice of Satan, and outward occasions working their part: yet seeing the Lord promised to perfect the worke hee hath begunne in vs, therefore will he herein especially make good his word, to sup­ply vs with such outward meanes, as may further the same; namely, the con­tinuall operation of his spirit, furnishing [...]s, with all helpes hereunto. By the power whereof, euen all outward and contrary meanes shall be won­derfully turned about to the best vnto vs, euen to further our reckoning against the day of Christ.

So that if wee finde this experience in our selues, that we make aduantage of troubles and sinnes to further vs hereunto, wee may safely conclude that the grace of God is not in vaine in vs. That we haue attained to a glo­rious measure thereof. Particularly, if we finde that our troubles and afflic­tions [Page 269] more wearie vs from the loue of the world, and serue more to the emptying of the flesh of all carnall con­fidence, if they make vs more com­passionate and charitable in iudge­ing and relieuing others and prooue gracious antidotes to preuent the brea­king out of corruption, more effectuall purgations to eate out the core thereof, if wee finde that our troubles are still warring to prepare for further trials, and wise preseruatiues to keepe vs frō vnnecessaries dangers: And so thereby grow more watchfull against future assaults and the occasions thereof our sinnes: And yet can with more pati­ence and cheerefulnesse beare them, and so wait vpon our God with more thankefulnesse and contentment in the issues of the same, quieting our selues in such issue, as though it crosse our present expectation, yet it may serue to our future good, and affordeth (if we can see by faith) no small aduan­tage for the present. These are gracious euidences that they worke together for the best vnto vs, and so doe truely a­uouch [Page 270] a great measure of Grace.

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

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

These are either generall both con­cerning our selues and others.

Or speciall also concerning as well others as our selues.

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

First, encrease of sauing knowledge both in the power of corruption and de­ceitfulnesse [Page 273] of our hearts.

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

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

Concerning the Power of corrup­tion.

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

First, if wee are skilfull in the roote and fountaine thereof; namely, origi­nall sinne. 1. Both of the generall defile­ment thereof, polluting each part of soule and body, that so we may bee wholy conuinced thereby, of vtter ina­bilitie to good, and pronenes to all euill; and thereby iustifie the Lords iust ha­tred of vs, and auersenes towards vs, [Page 274] either to do vs any good, or free vs from euill, as being holy, and so can haue no fellowship with vs, as being iust, and so will not any way reli [...]ue vs.

And this knowledge serueth,

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

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

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

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

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

A second thing that wee must be ac­quainted withall concerning originall corruption, is, That not only as soure [Page 275] leauen, it hath leauened and corrupted the whole masse of our owne bodies and soules, and whatsoeuer we doe, or can doe; but also that as a filthy leprosie it spreads it selfe, to the infection of all round about vs, and belonging to vs, euen all the creatures whatsoeuer, far­ther off, or neerer; whatsoeuer is most deare and neere vnto vs.

And this serueth,

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

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

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

[Page 276]4. To be carefull daily to sanctifie thē vnto vs, and watch ouer our selues in the vse of them, lest our corruption infect them anew; not to desire them greedily, lest we seeke our bane; nor grieue immoderately for the losse of them, seeing they are our enemies; not to enuy others that enioy them, nor admire them herein; seeing they are no better then swords to cut their throats.

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

And comforting our selues in the want of them, that wee are eased of an heauy burthen, and so may go lightlyer [Page 277] on our iourny; may more depend vpon heauenly supply, and hunger more ear­nestly after heauens fulnesse.

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

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

1. To our vtter abasing in our selues, as hauing no possibilitie to good, all aptnes and readines to euill. To ad­uance the prouidence of God, in re­strayning vs from such desperate euils, [Page 278] for the more quiet and common gouern­ment of the world.

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

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

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

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

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

And this teacheth,

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

2 To aduance his mercy and admi­rable wisedome, both in the measure of his chastisements, as being farre lesse thē our desert, such as we may endure; and also in the vse and end of them, and [Page 279] seruing to kill the Cockatrice that bred the egge, to saue the sinner by the smart of his flesh, which in it selfe vsually en­creaseth sinne and punishment.

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

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

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

And this serueth,

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

[Page 280]2. To magnifie the wonderful power, wisdome, mercy, & iustice of the Lord.

His power, in raysing from the dead.

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

His free mercy, in sauing such a de­sperate state.

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

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

1 Seeing our thoughts are the prime and immediate sprouts that issue there­from, therefore that we make more conscience of these, being humbled more for euill, comforted more in good; more [Page 281] carefull to nourish and encrease these, and preuent or suppresse and diminish the other: Watching hereunto ouer our harts most warily, and keeping a strict gouernement and audite therein:

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

3 As by reason of naturall corrup­tion wee affect all sinne: So specially wee delight in that, which most a­grees with our filthy nature, as to satis­fie, so also approue the same: so that ac­cording to our seuerall complections, company, calling, streame of time, &c. [Page 282] we are more specially addicted to some one sinne, aboue another. And the danger hereof is this, that the raigning of our Master sinne, doth not onely challenge the truth of any grace at all: but euen the remay [...]ing of such beloued Dalila, and preuay­ling in vs, is both a maine blemish in the face, to disgrace the beautie of pro­fession, and also a sharpe thorne, to pierce the Conscience: Yea, it proues a maine barre to hinder Repentance, and grieue the Spirit, and so becomes oft times the meanes to lull Sampson asleepe, and thereby to bereaue him of his strength, and plucke out his eyes, and so to expose him to the malice and scorne of his Enemies.

And therefore seeing these Dar­lings will hardly be cast out, or kept out from returning againe; it is there­fore a great portion of grace, eyther to cast out these altogether, or else to make them like the Gibeonites, more seruiceable to better vse, eyther to hum­ble vs the more, or to cast vs dayly more entirely on the free grace of [Page 283] God: And so still trying our strength hereupon, acknowledging our weake­nesse herein; comforting our selues, that in these we most condemne our selues; these are alwayes in our eye, these are chiefe in our chase; these serue to shar­pen our sorrowes, to abase our greatest comforts; these further patience in trou­bles, and make all pleasures tedious vnto vs; these specially weane vs from the World, and prouoke vs to hunger after our dissolution.

4 Seeing naturall corruption, as it is mortified, & insensible, so it also creepes secretly like a Gangrene, not appea­ring so much or so soone in the flesh, and outward parts, but inwardly prey­ing vpon the most inward and noble parts, and rotting at the heart, while the outside is not touched: so that outward duties may be performed e­uen from a rotten heart, and euils may bee left or restrained outward­ly, though the heart inwardly bee more affected and enraged therewith. Therefore it is an euidence of a great measure of grace, to affect and [Page 284] loue that good the more, wherein wee haue fayled outwardly; yea though we haue soundly smarted therefore, and to encrease our endeauors, for the performance thereof: And it is no smal portion thereof, more to hate the euill wee would not doe, and yet cannot choose, more to suspect our owne strength, and auoyd the occasions there­of, more especially to watch ouer our Christian libertie; as giuing way there­to, and excusing the same.

5 And seeing our corruption be­ing inward and deceitfull, doth there­fore giue way more often and wil­lingly to secret euils, as seruing more daungerously to harden the heart, and yet satisfie the lusts thereof, and yet to preserue the credit of ciuil honestie, or outward profession, which open and grosse sins would disgrace, & vsually hideth or excuseth the same vpon pre­tence of necessitie, infirmitie, &c. Therefore, seeing the power of grace labours especially to subdue the wise­dome of the flesh, it is therefore a sure marke of a great encrease thereof, if it [Page 285] specially takes notice of secret and spi­rituall euils, as hypocrisie, securitie, spiri­tuall Pride, Vaine glory, carnall policie in sinning closely, & hiding it, enabling vs as to auoyd sinne in secret specially, because the eyes of the Lord are vp­on the most secret, and to doe good in secret, that wee may auoyd those spiritual snares of hypocrisie, vaine glo­ry, securitie, and the like. And procu­ring in vs a more free and particular confession of sinnes, though it be to the shaming of our selues, that wee may seeke the face of our God in the righ­teousnesse of his sonne, for the pardon thereof, laying the blame thereof only vpon our selues, and renouncing our selues vtterly, for reliefe herein.

6 Seeing by this inbred corrupti­on we are not only defiled our selues, but also doe infect others thereby. Therefore may wee also approue a great measure of Grace, if wee proue more conscionable in the sanctifying, more reuerend, and moderate in the vse of the Creatures, not delight in their Enmitie procured by our sinne, [Page 286] are more compassionate of them, and yet lesse affected toward them, speci­ally seeing hereby wee haue proued most iniurious to our kind, making our friends enemies; by our sinne, our children and seruants, neighbours and strangers all faring the worse hereby. If then wee can loue our enemies, to make them friends to God, and mourne for our friends that are ene­mies to God, taking to heart the sinnes of the time, and bearing a part in the afflictions of the Church abroad, though wee are quiet at home, pre­ferring the common good before our owne priuate; these are gracious eui­dences of a great Measure of grace.

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

[Page 287]8 And so also if wee find a greater hatred of all euill; more heartie sorrow for the doing thereof; more care to admonish others, to beware by our f [...]lls; more iealousie of our selues, to preuent Relapse; more wisedome to a­uoid the occasions thereof, and to de­fend our selues more profitably against future assaults.

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

And so on the other side, if wee finde more willingnesse to troubles without, more chearefulnesse in them, more benefit by them, more patience to wait on our God in the issues of them, more compassion of the troubles of our brethren, more wisdome to make our peace with God, more care to keep [Page 288] peace with men, more sorrow for sinne, then for our smart, more care to sanctifie the trouble, then to be rid of it. These are sure markes of a good thriuing in grace.

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

A second thing to be knowne for the further triall of this encrease; is the deceitfulnesse of our hearts, arising from that cursed spring, & more infecting and encreasing the same: for as it de­ceiues the heart, by it suddaine, and secret motion, neere & familiar sem­blance, so agreeing with the lusts thereof, and cloaking the same, by it faire shewes of Free will, necessitie, infir­mitie, &c. So that the heart con­ceiues this Originall blame, either not to bee euill at all, or not so euill, but that it hath some mix­ture of, or abilitie to good, or that its nothing at all, till it come to consent or Act, or rather that its good; as arguing [Page 289] the free disposition of Nature, and fur­thering it to much good: So hereby al­so the heart deceiues it. As either giuing the reynes more freely thereto, and thereby enraging it to greater con­fusion; or so only curing it, as that only lopping off the branches, and not plucking vp the roote, it both giues it some rest, to it more inward nourishment, and makes it also more fruitfull to put forth any kind of euill, vpon all occasions.

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

It were infinite to runne ouer all these, and indeed impossible to dis­couer them all, because the heart of man is deceitfull aboue all things: who can know it? onely wee will endea­uour, according to our poore experi­ence, to point at some in each kinde, [Page 290] as capitall aboue the rest, by the obser­uing and inueagling whereof, wee may the better preuaile against any inferiour.

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

And that wee may perceiue how easily in all these, hee may deceiue [Page 291] himselfe, and be deceiued; consider (I pray you) another deceit of the heart: That though it would gladly trust it selfe, and no other; yet because it hath need of others, and so is conuin­ced of it owne insufficiencie: therefore to make a vertue of necessitie, it must range abroad, and finds this it wisest and safest way to serue himselfe of o­thers, euen by seruing their turnes, and obseruing their wayes; abiecting himselfe basely to their humours and guise, that both hee may supply himselfe with what good hee seekes, and secure himselfe of what euill hee feares; especially may hereby iustifie, or at least excuse it owne de­ceitfulnesse.

Thus the heart vsually deceiues it selfe, and is deceiued thereby, while taking his shooes at others Lasts and Fashions, hee eyther so pincheth himselfe, that hee cannot goe, or must needes goe loosely or daun­gerously vpon such Pattens, and Stilt-tops; or tyre in the mid-way, because his shooes will deceiue him. [Page 292] So befalls it all such, as see with other mens eyes, and trauaile with such false Guides, as Custome, Example, Multitude, &c. Ciuill honestie, Pro­fession, Lawes of Men, and the like.

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

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

And hence proceedeth another deceit of the heart: that as it hath been deceiued, by taking his aime from o­thers; so hee hath no way, eyther to excuse it selfe, and crie quittance with [Page 293] others, then to deceiue them againe, that all may goe to hell for company. And this it doth, euen by the same meanes, whereby it deceiues it selfe, and is deceiu [...]d by them. So that if wee can wisely discern [...] this deceitfulnesse of the heart, in it particular wayes, and so the lesse trust it, when it most faines, and cryes arme with the soonest; the more build vpon it, when it most humbles, and puts vs to a Non-plus in our selues: These are vndoubted signes of a great measure of Grace.