life but onely aimed at and laboured to Phil. 3.13 Whereas this doctrine of merite ouerthroweth it selfe in that they which pleade merite acknowledge also such a falling in those that are truly iustified as that they may bee so farre from going forward or perseuering to the end that they shall fall away without recouery 2 This also refuteth their opinion of finall Apostasie Whereas the state of a Christian is alwayes growing though not sensible to vs yet wrought secretly by the spirit thogh we know not sometime whence it came nor whither it goes Ioh. 3.8 3 This reproues such as flatter theÌ„selues in the state of Grace when yet they grow not but either 1 Haue onely some sodaine flashes and tasts of goodnesse to their further condemnation Heb. 6.4 2 Or haue onely slight meanings and purposes like the morning dew which vanisheth away either altogether without fruit or else if any fruite appeare it is but summer fruite lasting onely in time of prosperity but when affliction comes it withereth Luke 11.8 3 Or their fruite is not of any growth to perfectlon as measured by the false ballance of the Time Custom Example and such like carnall rules as if they could bee too holy might be more precise then wise 4 Or such as are alwayes at a stay in Religion contenting themselues with such and such a measure as may serue the present occasions of this life not being able to see a farre of within the vaile into the hope of glory 5 Or lastly such as remit of their former sinceritie and zeale out of wisedome and policy as if the times would not beare such strictnesse as if lesser would serue the turne then heretofore 6 And so such as fall away from that they seemed to haue ending in the flesh though they seeme to haue begunne in the spirit as Demas Galat. 3.2.3 4. This also reproueth such weake Christians answere not these courses 1. Either by sticking in the beginnings of Christ and not labouring still to grow in knowledge and all spiritual wisdome Heb. 6.1 2 Or not keeping a dayly and constant course of holinesse that they may still grow in grace 1. Thess 5.15.16 3 Or that haue left their first loue and so buy their decayes deerly with many a bitter pang of conscience make their life vncomfortable and proue a reproch to the Gospel and offence to their brethren Reuel 2.34 Or that because they cannot alwayes discerne the worke of the spirit in leading them forward do therefore feare that they haue either neuer soundly begunne or that they are fallen away without recouery Psa 77.11 12. Or that through Ignorance and want of spirituall wisedome esteeme the teÌ„pering of their zeale with patience discretion to be a decay and so condemn theÌ„selues others as decliners wheras this is a gratious proceeding in grace as arguing more wisedome more humilitie more abilitie to doe good to others more readinesse to worke out our owne saluation A second generall vse of this doctrine of growing is for instruction and that both to teach vs how to grow in grace and so to discerne this growth of which hereafter As also to make triall of our growth in grace by such infallible endeauours as may euince the same of which also in it speciall place The last vse of this doctrine is for comfort And that many wayes As first to refresh the weake Christian both in those soundings and decayes which he is subiect to as also in that want of feeling of the worke of grace how it is led forward of which also in the Conclusion THE CONTENTS of the second Chapter WHat spirituall Growth is Where 1 The description hereof 2 The explication of this description 3 The iustification thereof 4 The vse of the same CHAP. II. WHat spirituall growth is Namely First A fruit of the holy Ghost Secondly Giuen vnto vs freely by Christ our head Thirdly Whereby receiuing life and vertue from Christ into euery part and facultie of soule and bodie in some true measure by the assistance of the same spirit we improue this spirituall guift of sanctification according to the meanes afforded vnto vs in the encrease of euery part 1 The. 5.23 and so do make encrease of the whole vnto the edifying of the same in loue Ephes 4.16 till the whole come vp in the vnitie of the faith and of the knowledge of the Sonne of God vnto a perfect man Ephe. 4.13 vnto the measure of the stature of the fulnes of Christ Eph. 3.19 that we may be filled with al the fulnes of God so being made perfect intire wanting nothing comming behind in no guift 1. Cor. 1.7 Our harts may be established vnblameable before God euen our father at the comming of our Lord Iesus with all his Saints 1. Thess 3.13 being hereby made meete for that glorious inheritance with the Saints in light Col. 1.12 and so waiting for the coÌ„ming of our Lord Iesus 1. Cor. â—7 that he may change these vile bodies that they may be fashioned like vnto his glorious body according to the working whereby he is able to subdue all things vnto himselfe Phil. 3.21 That we may be for euer with the Lord. 1. The. 4.18 To raigne with him for euer in that kingdome which cannot be shaken Heb. 12.28 Which is immortal and vndefiled and fadeth not Mat. 25. prepared for vs before the beginning of the world and reserued for vs in the heauens to triumphy with and praise our God wholy and continually for euermore Thus I take our spirituall growth may be described And this description may bee thus explained Namely First I say it is a fruite of the holy Ghost Sect. 2. implying that Christ Iesus hauing merited saluation for vs as acquitting vs in Gods Iustice by the vertue of his sacrifice from the penaltie of the Law by satisfying the same for vs enabling vs through his power to such a measure of holinesse whereby we shall be made fit for eternall happinesse for the reuealing and bestowing of these benefits vpon vs giues vs his spirit to seale vp vnto vs the truth hereof and by working faith in vs enables vs thereby to apply the same vnto our selues for our encrease in grace and so leades vs forward by his speciall assistance in the worke of grace that wee may attaine to the full measure of the age of Christ 2. I adde that this grace of spirituall Growth is a free guift froÌ„ Iesus Christ who being giuen for vs by God our Father to be our redemption doth also giue himselfe to vs by his spirit both to apply that worke of our redemption to our selues in particular by faith and also by the power of faith in grafting vs in him we grow vp in him which is our head dayly receiuing new sappe and vertue from this roote to encrease in all power and vertue of holinesse till at length wee attaine to the full stature of the age of Christ
downe to shadow out the same all which do necessarily inferre our liuing by faith as hath beene manifested before in the vse of that point concerning the manner of our spirituall growth Aboue all be we skilfull in obseruing these speciall waies of God in bringing light out of darkenesse and shewing his power in our weakenesse And therein we shall discerne the necessitie and excellency 〈◊〉 the golden rule that we must walke by faith and not by sight Thus as by the consideration of Gods manner of working in vs by bringing light out of darknesse we see a necessitie of liuing by faith euen beyond and contrary to sense So also if we consider on the other side our weakenesse in apprehending this wisedome of our God our difference in applying Christ we may yet further see a greater necessitie of this rule euen still to liue by faith and not by sense both for our triall and comfort herein As first for Triall Whereas the manner of our growth is in general in a mysterie had we not need of faith to discerne the same if we walke by sense and not by faith shall wee not misse in the discerning and iudging thereof 2 Wheras the mysterie of this growth though it bee in part discerned of vs not so much as wee haue knowledge thereof as we find the practise and experience of the same yet in regard our knowledg 〈◊〉 imperfect euen in what we do apprehend much more to seek of what is not yet reuealed our best experienced practise is generally subiect to infirmity so to distraction error how can wee be sustained in hope of what is yet in expectation vnlesse wee liue by faith to make it present vnto vs that so in patience we may wait for the same Explaine we yet I pray you a little these particulars Surely as is our sanctification so is our apprehension of the end thereof euen euerlasting glory such is our faith feeling of the present earnest of that glory euen so long as we are strangers in this world and trauellers to that city which is aboue For as by faith we are ingrafted into Christ so as liuing members of that mystical body do bring forth fruit in holines righteousnes so hereby an entrance is ministred vnto vs aboundantly into the euerlasting kingdom of our Lord Sauiour Christ Iesus 2. Pet. 1.11 as being sealed with the spirit of promise apprehended by faith wherby we are assured of our interest in that happines Eph. 1.13 And this ful assurance making that present vnto vs which is yet to come and so in this hope wee daily renue our hold in Christ by faith to a further purging preparing of our selues to perfect holines that so wee may bee pure as he is pure 1. Ioh. 3.3 so being at length throughly purified by faith in the son of God perfected in due time wee receiue the end of our Faith which it the saluation of our soules 1. Pet. 1.5 so that as there is not an end of faith which is of things not seen till we see God as he is euen face to face 1. Ioh. 3.2 and so remaine for euer with him so as long as wee are absent from the Lord wee must needes liue by faith in the apprehending of him we must needs walke by faith and not by sight that so we may see him which is inuisible Heb. 11.28 wee must of necessitie still fight the good fight of faith that wee may lay hold on eternall life 1. Tim. 6.12 And seeing the reason that wee are absent from the Lord is because we are not yet pure as he is pure because yet we haue not attained to perfection but so long as wee liue are subiect to infirmities more or lesse therfore also is our faith subiect to much weaknes difference in 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 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 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 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
prepare them to Christ though others of another spirit eyther hardned in sinne or puffed vp with conceit of naturall and ciuill righteousnesse had need of more battering and abasing to make them yeeld to God And therefore the Law must haue his place in all though not in the same measure of working For as it falls out among diseased ones all that seeke to the Physician are not in a like measure distressed some onely haue some grudgings of sicknesse and yet for feare of further extremitie seeke helpe to preuent it others are fallen into some sits before they seeke helpe others are dangerously sicke before they vse the meanes So is it with Christians in their conuersion some haue onely some grudgings and yet in wisdome runne to Christ to preuent extremities others againe are forced to flye vnto him vpon sense of some pangs though not in extremitie Whereas some are put euen to the plunge of life with the extremities of despaire before they seeke vnto him So that all are not alike distressed and yet all seeke to the true meanes of comfort and so are relieued according to their seuerall necessities and occasions And thus of the third Case As for the other Cases of the insensible worke of the Spirit whereby it may seeme that wee grow not because wee discerne it not and such like these haue been sufficiently answered before Another maine Case there is concerning the supposition of falling into the sinne against the Holy Ghost which the Saints are often troubled withall This wee shall by Gods grace satisfie elsewhere in our next Endeuours concerning the cure of a wounded spirit There remaineth yet one speciall case to be resolued Namely That whereas some of the Saints haue walked so constantly with God as that they haue beene not onely freed from such grosse euils as others haue fallen into but also shined most gloriously in an holy and constant course of obedience to the great glory of God and good example of others seeing euery one should shine to glorifie God in most powerfull and constant obedience and the chiefe causes of the fayling of others in both these proceed from themselues by grieuing the spirit and so suspending some operations thereof What course therefore is to bee taken to preuent these fearefull falls and to keepe a constant gate of the Spirit to preserue vs from falling in a faire and constant practise of vniuersall obedience For resolution hereof know wee That as the maine courses of our broken and interrupted courses proceed from our selues so the only ground of our standing is from our gracious God who hath supplyed vs with such meanes for preseruation and constant obedience that if wee be not wanting to our selues wee may and shall certainely continue a most sweet and comfortable course of holinesse Consider wee therefore first that the way to keepe vs in a constant course of obedience and so of continuall feeling of the comforts of the spirit is First a constant attending vpon the meanes both publikely as 1. The powerfull Word preached 2. The receiuing of the Sacraments often with due preparation 3. Often exhorting and stirring vp each other to holy duties 4. Specially conscionable keeping of the Sabbath and so 5. Walking in our euill callings with all faithfulnesse and diligâ—nce and yet with contentment and retired affections weaning our soules from the loue of these earthly things by the experience of such distractions and want of satisfaction therein Thus for the Publike For Priuate Courses First for Resolution 1. Resolue wee in all things to cleaue fast vnto the Word to doe all things according to the spirituall sense and scope thereof not to attempt any thing besides or contrarie thereunto 2. Seeing the Word commandeth perfect holinesse and in Christ enableth thereunto and yet corruption remayning dayly hinders therein therefore secondly resolue wee that though wee are not nor cannot be perfect in this life yet wee must labour thereto in the vse of all meanes constantly not thinking that wee haue alreadie attained much lesse that wee may bee too holy but still labouring to goe on to perfection and dayly conuincing our imperfect righteousnesse that still wee may denye our selues in the acknowledgement of our imperfections and labour to bee accepted in the righteousnesse of Christ and dayly grow vp in him to perfâ—ction 3. Seeing by the power of Christ enabling vs we shall certainly attaine to the full and perfect measure therefore resolue wee still to follow men as they follow Christ not to sticke in the beginnings of Christ no not in any measure attained but still to follow hard after the marke for the price of our high calling in Iesus Christ Thus for Resolution Now for Endeuour and Practise let our care be dayly for constant endeuour in these things First in awaking with and to the Lord in thankefulnesse for nightly occasions and meditation thereof affecting the heart with the goodnesse of God and rowsing vp the same with renewing the Couenant 2. In seasonable renewing our Repâ—ntance for what hath passed formerly especially our bosome sinne which will now plead for continuance watching against the occasions thereof and arming our selues with Faith and resolution against the same 3. In a serious watching ouer our thoughts and first motions to euil to preuent delight therein so practise thereof 4. In feruent Prayer to God for acceptance of our persons and pardon of our sinnes and so for strength to walke before him in all constant obedience 5. In a sober attempting of our callings with feare and yet diligence and simplicitie as therein seruing God and not men 6. In a wise vse of our libertie both in diet and recreations carrying our selues therein with spirituall affections and ayming at spirituall ends 7. Entertaining in all occasions such sweete motions of the spirit which may draw vs apart to our God and humble vs in our estranging from him may put vs to the search of our estates and send vs dayly to approue our hearts vnto God and draw neerer vnto him in truth boldnes 8. Labouring still to cleere the euidences of our saluation by quickening our faith in the promises renue our experience of former comforts and stirring vp any present experiment that either in our selues or others hath happened for the present to confirme faith or humble for sinne or warne against future stormes 9. Wisely entertaining all occurrents which may put vs either vppon the admiration of Gods wonderfull power and wisedome in turning things about to his glory by confounding the policies of men and securing his Church by them or else may binde vs to more thankefulnesse and confidence in our God by our particular preseruations from many euils which others haue fallen into or supply of such secret comfort which the world cannot be partaker of 10. Not neglecting to store vp such particular sound assurances as are offered in Prayer hearing the Word Meditation Conference c. 11. And mourning seriously for the want of
being perfect and intire in him wanting nothing and all this of free guift he that hath begunne the worke leading it forward by his mightie power vnto saluation that hee may haue the onely glory thereof Philippians 2.12.13 1. Pet. 1.5 And so leading it forward that still both for the Manner and Measure thereof it is free and independent in regard of vs. 3 I make manifest the manner of the working of Christ in vs by his spirit whereby wee are enabled to grow vp in him in soundnesse to perfection Namely that by the vertue of Christ not some one or Jew faculties of the soule are enclined and renued by him but that euery part and facultie of the soule yea each member of the body receiue life and nourishment from the head as to it gratious enabling to the worke of intire obedience so to it further growing and encrease vnto perfection therein Ephes 4.16 And to the acceptance of both persons and seruice in the merite of Christ 4 I proceed to discouer the manner of this spirituall growth namely that as it is by continuall supply of the meanes both inward the blessed Spirit discouering dayly our failings and leading to the outward meanes for recouery and enabling in the vse thereof both for recouery out of fayling and supply of such graces as may further perfection As also outward the word to build vs vp in knowledg and faith and so in obedience The sacrament to minister spirituall nourishment and such like so herein also setting downe a liuely triall of our Growth by the vse of these means that it is both according to them they must be the Rule and Tuchstone therof as also Answerable to the Meanes in proportion that where more meanes there a greater measure of Growth to be expected where lesse there if our Growth be lesse we may haue some comfort that we are not altogerher barren how soeuer if this want of meanes be not from our selues in making scarcitie where there is plentie but from the diuine dispensation in chastising his people with scarcitie for the abuse of plenty here we may comfort our selues either that what is affoorded shall be sufficient because God will require no more then he giues or what is wanting in the outward means our God will supply by his Annointing to refresh vs inwardly if we haue not bin despisers of the publick and ordinary meanes 1. Ioh. 2.19 5. Lastly the finall cause and ends of this spirituall growth are propounded and auerred tending to the perfiting of the worke of grace in vs and so preparing of vs to the life of glory which are in respect of vs. 1. Our perseuerance 2. Our perfection hereupon 3. Our glorification 2. In respect of God 1. The accomplishment of his promises 2. That he might haue the glory of the perfecting of his worke 3. That our perfection may be wholy employed in setting forth his great name and glory THE CONTENTS of the third chapter OF the causes meanes and helps of spirituall growth 1 Causes both internall and principall 1 The power of Christ 2 The inhabitation of the spirit 2 Instrumentall generall 3 The renued heart Specially therein 1 Sound knowledge and that 1 Of the power of corruption 2 Of the measure of grace attained 2 Spirituall experience and that 1 Of the deceitfulnesse of the heart in misleading either way 2 Of the sleights of Satan 3 Of the power of God in preuenting and disappointing these or turning them to good 2 Outward meanes and causes And these instrumentall Namely 1 Constant vse of Gods ordinances As first Hearing the word preached 2 Receiuing the Sacrament 3 Prayer 4 Meditation 5 Conference Accessarie as 1 Afflictions 2 Examples of the Saints Helpes hereto are 1 Soundnesse of iudgement and wherin 2 Sinceritie and how 3 Dayly renued repentance and why 4 Propounding the example of Christ and why 5 Looking to the reward in heauen 6 Dayly thankefulnesse and how 7 Labouring dayly the conuersion of others 8 Constant watch ouer our hearts and how 9 Dayly encrease in sauing knowledge and how 10 Contentednesse in our estates 11 Sobrietie in the vse of Christian libertie 12 Dayly encrease of faith and how 13 Putting on dayly the spirituall armour 14 Patience 15 Continuall prayer 16 Conscience of the Sabaoth 17 Daily constant holinesse 18 Daily preparation to afflictions and how 19 To nourish tendernesse of conscience in all things and how 20 To haue the feare of God alwaies before vs. 21 To bee continually iealous of our selues 22 To nourish spirituall pouertie and hunger after the best graces 23 Daily preparation to our death and how 24 Daily resigning of our selues into the hands of God 25 Spirituall wisedome why and how 26 Maintaining spirituall ioy why and how CHAP. III. Of the causes of spirituall growth IT appeareth hitherto that we must grow in grace as also what spirituall growth is Now we are further to consider the causes of this growth These are 1. Internall that is within vs. And these are meritorious and effectuall of themselues Such are 1. The power of Christ dwelling in vs. 1. Col. 19. which is both the meritorious cause of our growth as whereby we obtaine grace from God to enable vs to grow as also the principall efficient cause thereof As by it vertue subduing mightily in vs the remaindures of corruption and body of sinne and supplying such graces as may further our spirituall growth as also enabling vs in the vse and improuement of them to that end especially presenting them in the perfection of his merit that aboue their worth they may be acceptable vnto God his Father and so by vertue of our vnion with him dayly leading vs forward to perfection A second effectuall cause of this growth is the holy Ghost which being giuen vnto vs by Christ dwelling in vs doth work effectually in vs to a dayly discouery and subduing of corruption by reprouing for sinne yea for righteousnes conuincing all naturall abilitie and remaindure of goodnesse in vs all conceited righteousnes in the law or any thing saue in Christ yea stil conuincing the imperfection of all inherent righteousnes attained so still interessing in Christ and so by it power encreasing grace The inward instrumentall meanes it The renued heart which being now quickned and actuated by the spirit becomes ministerially a fellow worker therewith in all such workes as may any way further our spirituall Growth 1. Cor. 3. More particularly these Graces in the heart are speciall instrumentall causes of our Growth in Grace 1 A sauing knowledge and that 1. Of our particular estates and this twofold 1. Both of the power of corruption that remaines and cleaues vnto vs also of that truth measure of grace whereto we haue attained For as the true discerning of corruption and the power and measure thereof in vs is a meanes dayly to worke in vs a denyal of our selues and renouncing all abilitie in vs as of our selues to
go forward so the sight of our inabilitie sends vs dayly to renue our strength in Christ in whom we shall be enabled to grow in grace Now we shall discerne the power of corruption generally by a dayly view of our hearts in the Law Romans 7.8 2. By daily obseruing of the pulse of the conscience answering the same more particularly we may discerne the power of corruption 1. By obseruing the inward temper of the heart and continuall boyling and raging thereof with that infinite swarme of all sorts of blasphemous vaine filthy absurd and impossible thoughts and imaginations 2. By a wise discerning of our desperate rebellion against the strict rule of the word And 3 Most prone and greedy attempting and persecuting of our owne deuices and voluntary conceits besides and contrary thereunto 4. By an vnpartiall obseruing of those sinnes to which either we are or haue been most addicted still to reuiue or prosecute the same 5 By those violent and desperate oppositions of our thoughts and imaginations intruding into and polluting our best actions and purest endeauours 6. By discerning the subtilty of Satan inueighling vs to the abuse of our Christian libertie in things that are lawfull for where sin hath a cloke and colour to defend it selfe by lawful meanes or else to creepe in therewith there will appeare most liuely the power of corruption in deuising pretences either on the right hand or on the left to abuse those lawfull meanes for the effecting of what is vnlawfull 7 And so whereas to commit sin is naturall but to continue therein is diuellish the power of coruption is not so much seene in doing euill as in the applying of such shifts and pretences for the hiding or excusing of sin that so we may with some pretence of securitie continue therein and so defeat and exclude true repentance 8 And so herein the power of corruption is specially discerned by deceiuing the heart with a false imagination of true happines in these earthly things that so it may settle hereon and so renounce the happinesse of the life to come Thus may we discerne the power of corruption and this wil gratiously further our growth in grace As first The spirituall Law discouering the inward corruption and conuincing the conscience therewith proues hereby a meanes so to abase vs in our selues as that hereby we are sent vnto the righteousnes of Christ and thereby enabled to a further measure of holinesse 2. Hereby our vnruly and rebellious thoughts and affections being discerned do proue also a gratious meanes to humble vs vnder the hand of God to labour the purging of that corrupt fountain more and more in the blood of Christ to preuent hypocrisie spirituall pride and securitie which are manie hinderances to this spirituall encrease 3 By discerning our rebellion against the prescript of the word wee are also still more abased in our selues so cast vpon the free grace of God 4 The apprehension of our pronenesse to wil-worship and selfe conceits proues a gratious means to confound the wisedome of the flesh as the greatest enmity against God and so to interesse vs in the free goodnesse of God 5 By discerning our most inward and bosome sinnes selfe loue the bane of spirituall thriuing is gratiously renounced presumption is reuealed the mother of securitie and so an enemy to this growth and sinceritie is auouched and confirmed which is the spurre to spirituall growth and touchstone thereof 6 By discerning our abuse of Christian libertie wee grow to sobâ—ietie and watchfulnesse ouer our hearts and occasions more wise to redeeme the time for spirituall theft more skilfull to take the aduantage of our occasions and so to grow in all heauenly meanes 7 And so when we can obserue the subtilty of Satan detayning vs in sinne we shall hereby labour to hasten our repentance by aggrauating and iudging sin grow more wise to arme our selues against new surprizalls by taking vnto our selues the whole armour of God become more iealous of our selues in auoyding the occasions of euill be more diligent in the practise of contrary graces more groane for our dissolution and prepare thereto all which are good meanes and trials of our spirituall growth Lastly whereas hereby we discerne the power of corruption in that for the maintenance thereof it labours to fancy to it selfe present constant happinesse that so it may be depriued of that which is to come this also proues a gratious meanes to further our spirituall growth As prouoking vs hereby to make cleerer vnto our selues the euidences of our saluation to become more spirituall in the vse of all earthly things and so to liue by faith in the vse of all comforts to renounce not onely all hold in present fading comforts but euen in all spirituall graces as to bee iustified by them or to rest in the measure of them to wayt dayly for the appearance of Christ 1. Cor. 1.7 and in that hope dayly to purge our selues of all wickednesse of the spirit and of the flesh that we may be pure as he is pure 2. Cor. 7.1 1. Ioh. 3.3 Thus doth the knowledge of our corruption further our Growth in grace A second part of sauing knowledg auaileable hereunto is the knowledge of our present estate in grace which will also much further our growing therein Now wee may take notice of the present measure attained by these markes 1 By the scantling of knowledge we haue attained in heauenly things as that Phil. 1.10 1 Whether we can discern the stronger meate of the Gospell that we may distinguish of things that differ 1â— Thes 5.1 that we can trie all things and hold that which is good or rather that we stick in the beginnings of Christ Heb. 6.1 not being rooted in these grounds by experimentall knowledge Col. 2.6 but staggering in iudgement and resolution concerning the same Because 1. Without this knowlede we shal not onely not be able to grow forward but are like to fal backward and loose all 2 Hereby wee shall discerne the truth of our estate and so out of the shortnesse of our knowledge shall be still sent vnto the meanes whereby we may grow 2. Pet. 3.18 2 By our abilitie to practise according to our knowledge And that both in the mortification of the old man And that first in regard of the roote of corruption As our hearts are lesse pestered with noysome and vile thoughts in al occasions specially that the motions to such as we haue bin most addicted vnto are more rare and seldome 2 That if they do assault vs yet they are more deeply taken to heart and more speedily suppressed 3 That we are lesse troubled in holy duties with worldly and prophane thoughts 4 And specially find our selues lesse tickled herein with thoughts of vaine glory customarines formalitie wil-worship c. 5 That in our ciuill callings wee are lesse swayed with thoughts of couetousnesse distracting cares feares and such like 2 In
the failing of our best actions and so be cast off from any confidence in our selues lest spirituall pride and security ouer take vs and so we shall discerne still a necessity of proceeding 4 And so by this sense of our failings we shall be daily cast vpon the power of Christ by whom we shall obtaine acceptance of our persons Phil. 3.10 and so of our imperfect seruice and so enabled by his righteousnesse to goe on to perfection Phil. 3.13 5 Seeing our best actions are subiect to much mixture of our corruption and so sufficient to make them our persons to be reiected of God so to prouoke him to leaue vs to our owne councels either to hypocrisie as to rest in the outside or forme thereof and so to iustifie the same and boast therein and so to rob God of his glory and so to be giuen vp to prophanenesse and grosse euils as to punish our pride so to confound our hypocrisie prouoke to sincerity therefore here is speciall vse of this sincerity as to seuer the truth of well doing 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 and so discouraging of them by reproches And 12 Nor yet despising their lesse measure in comparison of ours 13 But reioycing in their proceeding and imitating them therein 14 And beleeuing what wee see not either by sense or faith what is or is likely 15 Yea suffering with them in their distresses either spirituall or outward Rom. 12.12.13 Ephes 18. by mourning for them mourning with aduising how to recouer helping them by all holy meanes therein as praier c. 16 Louing still their persons though we hate their sinnes 17 Yea when they do vs wrong forgiuing of them seeking to ouercome euill with good Rom. 12.16 by feeding them c. 18 Yet doing there most good where we are tyed by the lest bond Gal. 6.10 19 And all this for the good of their soules 1. Pet. 1.22 20 And that accordingly as wee haue receiued the guift withall chearefulnes a large heart 2. Cor. 9.11.12 And this is a speciall meanes to grow in grace 1 Because euery member as it receiueth life and growth from Christ so from him each is knit and so ioyned together as that it so receiueth life from him that it communicateth it ioyntly to each other as being one in him and one in another so that one member cannot thriue without another and the helping of one is the helping of another Euen as the soule of man so animateth euery part in it place and order as hereby each part is seruiceable to another so furthereth the encrease of the whole hereby so is it in the body of Christ which being animated by his spirit therby knit together fitly and compacted by that which euery ioynt supplyeth according to the effectuall working in the measure of euery part maketh encrease of the body to the edifying of it selfe in loue Ephes 4.16 Col. 2.19 So that no knitting together no holding of the head Col. 2.19 No growing vp seuerally because no growing together And the reason hereof is the wisedome of God in communicating his graces diuersly not to euery member all nor to any the measure of any at the first That so hereby there might be an encrease of loue in communicating this varietie of gifts and so by this communication of their diuers gifts to each other there might be a supply to each of what is wanting thereby as an encrease of the whole body so an encrease also of euery seuerall member thereof so that as without this mutuall supply each particular member cannot grow at all so neither shall any bee perfected without the other seeing there is a generall Resurrection to perfect the whole Hebrewes 11.36.37 4 Seeing wee are subiect to much distraction both in what we should do and how to doe it as also to much selfe loue in ouer prizing our estates beginning in grace therefore that we may grow herein It is necessary that we still propound vnto our selues the most perfect paterne euen looking vnto Iesus the author and finisher of our faith Heb. 12.2 That so hauing that patterne alwayes in our eye to preuent distraction and also to humble vs in the sense of any present measure that so still wee may deny our selues and labour to bee found in Christ not hauing our owne righteousnesse that so in him we may be enabled to further growth 5 And seeing at the beginning of our calling wee are for the most part carnall more flesh then spirit and so apt to abuse our holy liberty as an occasion to the flesh very prone to look into things present and to affect our wages here before we haue done our worke Therefore a good helpe to spirituall growth is not to pore on things present but to looke forward vnto things to come Heb. 11.26 euen to that great recompence of reward which is set before to follow hard after the marke for the price of our high calling in Christ that so now considering how short our scantling of holinesse is to that marke though happily these earthly things may bee short thereof we may wisely in the apprehension thereof cast away euery thing that presseth down euen all by-respects to these base things and so run with ioy the race that is set before vs leuelling all our actions at that soueraigne end and in that hope dayly labouring to be pure as God is pure that so we may be made meet for that glorious inheritance with the Saints in light 6 Seeing euery good and perfect guift proceedeth from the father of lights in whom there is no variablenesse nor shadow of change Iacob 1.12 Therefore howsoeuer wee haue
furnished with meanes dayly to thriue in grace and by our care on this day may be the better enabled to serue him sincerely and constantly in all other occasions 17 And though the Lord hath specially separated this day for his more publicke and entire worship yet he hath redeemed vs that we might serue him in holinesse and righteousnesse all the dayes of our life Luk. 2.49 Therefore that we may grow in grace make we conscience of constant holinesse dayly by dayly examining our hearts renuing our repentance encreasing our knowledge our faith by meditation in the word prayer relying on Gods blessings in our ciuill callings and watching therein against couetousnesse discontent worldly wisedome earthly mindednesse deceit and such like least our neglecting or slubbering of dayly duties greeue the spirit procure a remisnesse and formalitie therein and so in sted of hauing more that which we haue may be taken from vs at least for the present vse and comfort thereof 18 Seeing securitie is a maine hinderance to our Spirituall growth and it is the mercie of our God to exercise vs daily with some afflictions in diuers kinds to preuent the same therefore that we may daily grow in grace let vs prepare our soules daily to afflictions submitting to whatsoeuer our gratious Father shall lay vpon vs making them glasses to see our daily failing and purgations to emptie vs of them vsing them as spurres to prouoke vs daily to perfection by weaning from the loue of the world and giuing daily experience of the power of Christ in vs. 19 Whereas it much furthers our growth in grace to haue a good conscience in whatsoeuer we doe therefore labour we to maintaine tendernesse of conscience in all things as well to conuince vs of secret euils and so to preuent grosse offences as also to humble vs in wel-doing and cast vs vpon Christ as to prepare vs more conscionably to all holy duties to cary vs more vprightly and constantly through out the same and still to prouoke vs out of the sense of our daily failings to renue our strength in Christ so in him to grow vp to perfection 20 To this end also haue we alwaies the feare of God before our eies to preuent hypocrisie and securitie and 2 Cor. 7.1 21 Nourish we daily an holy feare and iealousie ouer our selues yea Pro. 28.13 when we doe our best and feele greatest comforts least Spirituall pride beget securitie and confidence in the flesh and so produce luke-warmnesse and falling into grosse euills Reuelations 3.17 22 Aboue all take we heede of contenting our selues with any measure of holinesse already attained but that we may grow in grace grow we in humilitie and daily deniall of our selues forgetting what is behinde that we may hasten to that which is before euen for the price of our high calling in Christ Iesus Phil. 3.13 23. And seeing our liues are vncertaine and our master may come in an houre we know not of therefore that we may grow in grace prepare we dayly for our death and so for indgement adding dayly to our Christian stature and abounding in the worke of the Lord that so we may be found in peace at our masters comming 1. Cor. 15.58 24 Resigne our selues dayly into the hands of our gracious father committing our selues in well doing continually vnto his faithful keeping that so he may quiet our hearts in what we haue receiued by enabling vs to a conscionable vse thereof and so furnish vs with whatsoeuer may yet further our perfection vnto the day of Christ 25 Seeing our want of spirituall wisdome is a maine hinderance to our growth in grace as casting vs oft-times into many vnnecessary troubles and so to much distraction and horror thereby and casting vs vpon many doubtfull and intricate occasions both of matters of knowledge concerning things vaine and curious as also vpon many a rash and vndiscreete practice to wound the conscience and hinder our peace and so our proceeding in grace therefore labour we to attaine the Spirituall wisedome First by cleauing fast to the Word And secondly experience of Gods former dealings Thirdly by comparing Spirituall things with Spirituall things Fourthly and looking as well to the end as the beginning thereof that so wee may still make choice of the most familiar and excellent decline doubtfull and vnnecessary occasions submit our spirits to the spirits of the wisest and so maintaine loue which is the bond of perfection Col. 3.15 26 Lastly seeing though fulnesse of ioy be expected in another life yet heere also the Saints may enioy some comfortable measure thereof Psal 4.4 5. in all occasions and the more they partake thereof the more they are encouraged in holy duties and enabled to go forward therein Therefore labour we to maintaine this Spirituall ioy First by entertaining the motions of the Spirit And secondly the occasions of wel-doing Thirdly by walking constantly with our God And fourthly comforting others Fiftly by daily repentance for sinne And sixtly renouncing our best righteousnesse Seuenthly daily cleering the euidences of our election That so we may daily grow in grace and follow after perfection And thus of the causes and helpes to grow in grace It remaineth yet to consider the manner of our growth in grace CHAP. 4. Of the manner of our Spirituall growth with diuers comfortable obseruations therein and vses thereof HItherto of the Necessitie Nature and Causes of this Spirituall growth It now followeth that we discouer the Manner thereof as beeing a part of the reuealing of this great mysterie and very necessary for the triall of the truth thereof and also to resist such tentations as doe oppose the same or hinder the increase thereof To this end it shall be necessarie to enter into the Sanctuarie of the Lord and thereinto obserue such Mysteries wherein this wonderfull Mysterie is wisely infolded to stumble carnall wisedome and yet gratiously vnfolded to satisfie the humble spirit The first Mysterie wherein this sacred Truth is infolded is the New Creature 2. Cor. 5.17 The Spirit vouchsafing to resemble our Spirituall renuing in the second Adam by our Naturall beginning in the Old 1. Both because there is very great and neere similitude betweene them and also 2. That this of Nature being familiar to each capacitie the other of grace may be better discerned thereby and yet 3. Might stumble heere in carnall wisedome either in stretching the similitude to square euery way to the establishing of Natures abilitie and helpe to grace or to confound carnall wisedome in the discerning thereof if it looke with no other spectacles then those of Nature Labour we then in the feare of God to search the secrets of this Mysterie by the power of the Spirit that so we may hereby discerne the Manner of this Spirituall growth To this end consider we first that as the New birth in regard of the better part is immediatly created a New of God and infused into the body
which the New birth is spared of for a time c. though some are vsefull in all occasions 3. All graces as they proceede ordinarily from the outward meanes which are in time offered so they are wrought in vs by the meanes for the vse of them diuersly as we encrease in knowledge so thereby wee attaine to many graces in their seuerall place and vse And hence arise these conclusions for our comfort in the manner of our Growth 1 That there may be the seed of all graces in vs though for the present we haue no vse of them 2 That God requires no further the vse of any grace in the regenerate then we haue knowledge thereof 3 That as our knowledge is like the light shining more and more vnto the perfect day so though our practice according to that knowledge in some graces as yet be none because we know not the vse of them or haue no occasion thereto yea though our practise be weake in any that we know because our knowledge is weak yet this doth not deny the truth thereof but rather euideÌ„ce the same because Gods power must be seene in our weakenesse but rather is a meanes to interesse vs in the power of God to enable to a further measure 4 As in the New birth though there be a truth and beginning of all graces and faculties in vs yet we attaine the perfection of them not at once but al our life long so is it in the New creature We are not at the first perfect in euery grace but are growing by degrees to perfection euen to our dissolution 3. Whence these comfortable conclusions follow first That imperfection in grace doth not argue a nullitie thereof but rather establisheth the truth of the same 2. That truth of grace inferreth necessarily perfection of grace because it is of God who will perfect the worke because he worketh perfectly as may best serue for his glorie and the maine good of the Creature though not at once for then we should not haue that daily experience of Gods mercy but in due season that he may haue the glory 3. That imperfection of grace furthereth the perfection thereof because it daily workes a deniall of our selues and a casting of vs vpon the Mercie of God in Christ Iesus A fourth circumstance in the New birth is that euen when the senses are bound and some inferiour faculties suspended yet it growes constantly without intermission to the full stature so is it in the New birth though the sense of faith be bound for a time yea though some inferiour and accessarie graces be suspended in their particular vse happily all our life long as ioy in beleeuing and such like yet still there is a thriuing of the New man continually because the spirit is constantly operatiue Whence it followeth for our comfort that we must not iudge of the manner of our growth by feeling but by saith wee may and doe still grow though we doe not discerne it 2. Yea though we happly discernâ— the contrarie in that some inferiour powers being suspended we slip backward in particular and slacke of former measure yet still we grow in the generall Fiftly it is obseruable in the Naturall birth that there is not only a growth thereof in sleepe euen when the senses are suspended but also that in sicknessâ—s very dangerous and tedious it notwithstanding groweth and thriueth more then otherwise ordinarily in a state of health by reason that such sicknesses resolue such desperate obstructions as bound and hindered nature from thriuing also dissolue and consume such pestilent humours as poisoned the Spirits and restrained nature from doing it office And surely in like manner fareth it with the New birth that it not only thriues euen insensibly and in times of intermission and suspending of some operations of the spirit whose suspension proues the meanes of enlarging and supply of such other as more immediatly and effectually further the maine growth But also in a wonderfull manner euen proues and growes by contraries euen by such euils and faylings of the soule which may seeme to threaten vtter dissolution so that the more it hath beene cast behinde the faster it hies to it iournies end making inward aduantage of it outward faylings and purging out secret sinnes by falling in grosser euils Which as it may instruct vs wisely to iudge of our spirituall growth not to challenge the truth thereof though it be not sensible at all times much lesse to esteeme that a decay therein which proues the meanes of further encrease so it comforts exceedingly in our greatest slips that they shall turne about gratiously to our greatest aduantage Lastly to conclude this first resemblance may we not obserue in the naturall birth that in the coldest season the inward heat is more powerfull in the least burthen of flesh the spirits are more actiue and forcible Nay that in the greatest soundings and faintings caused by the suffocating of the spirits or some sudden and violent outward accident yet then the blood and spirits retire to the most noble and principall part the heart not only to preserue themselues but there with all to fortifie it that it may withstand and ouercome the extremitie and so again are enlarged to the better quickning of the body And surely so it fals out in our spirituall birth That not only outward afflictions proue meanes of our spirituall courage but vsually in the lesse supply of Nature there appeares a greater measure of grace Yea when by reason of Diuine desertion at least in part the spirit seemes to faile vs outwardly yet then doth it more inwardly sustaine vs in the most necessary and maine worke sending vs to the triall and search of our hearts and so confirming vs in the euidence thereof Yea heereby encreasing the zeale thereof against all sinne by experience of particular faylings and making vs more wise and eager to preuent or expell the same Whereby we are taught to iudge wisely of our selues and others in such accidents that seeme so contrarie to flesh and to liue by Faith in the issues thereof Comforting our selues that as this more aduanceth the free mercie power and wisedome of our God so it shall also much further and encourage our spirituall growth Thus of the first Mysterie whereunto our Spirituall birth is resembled whereby we may discerne the manner of our growth therein And this also may be further confirmed by that other Mysterie resembling the same namely in that it is likened vnto seede 1. Iohn 3.8 As in respect of the meanes whereby it is wrought 1 Iames. namely the immortall seede of the Word 1 Pet. 1. so in respect of the worke it selfe 1. Iohn 3.8 Which is therefore resembled by seed Iohn 12. cast into the ground 1. Because as the seede comes not to ripenesse at the first but in due season though it haue in it the facultie and power of fruit as being perfect it selfe Vers 10.12
so is it with the grace of God which though it be perfect seede yet being cast into the fallow and plowed ground of our hearts in regard of the vnaptnesse of the ground and season it yeelds not fruit presently but in due season according to the prouidence and blessing of God fittest for his glorie and the good of the ground 2. As the seede is not discerned in growing at the first and yet it growes so neither can the worke of grace be discerned in the beginning no not in the infancie thereof and weaker proceedings of the same 3. As the seede in it growing vp is rotted first in the ground Iohn 12. and dead yea appearing past hope so is it with the worke of grace so farre from being discerned sometimes to grow as that rather contrarily to sense it dieth the old Man must be daily mortified that the new Man may encrease yea the new Man must be abased in the sense of it owne attained measure that still it may grow vp in Christ to attaine perfection And that by reason of the mixture of the Old man with the New challenging the imperfection and staine of any goodnesse attained and the preuailing of the flesh sometimes in some degrees ouer the Spirit drawing vs contrarie to our maine purposes to many euils and yet furthering hereby our growth in nourishing more necessarie graces of humilitie and deniall of our selues of Faith in Christ contrarie to sense of spirituall pouertie and hungring after Christ of holy thirsting after the comforts of the life to come And this affordeth also diuers gratious consequences for our better discerning of the Manner of our growth As first that we may not expect perfection at the first nay we must not be discouraged though as the seede dies and rots before it come vp and yeeld fruit so it is with vs euen after the seede of Grace is sowen in vs for this doth tend to the more glorious triall of our faith and patience and to the greater aduancement of the power of God in sustaining vs in these kindes of desertions of his wisedome and mercy in turning them about to the best vnto vs. 2. Though wee discerne not the worke of grace at the first no not for some time yet is the seede sowen and will come vp at length and he that beleeueth maketh not haste Isay 8. Thirdly and lastly seeing the seede comes vp by contraries by dying c. therefore as we must not be discouraged in those particular blasts and oppositions those desertions and contradictions which doe occurre herein so neither for the generall must we liue by sense in any measure when we are at the hight as we thinke to rest herein but still we must liue by Faith denying our selues and relying only vpon Christ in the meanes that so by him wee may be lead along to perfection Thirdly A third Mysterie shadowing out the New birth is that it is resembled vnto Light Prou. 4.18 19. Heb. 10.34 1. Which as it receiueth it power from the Bodie of the Sonne and this from the ordinance of God so our conuersion is a sparke of the light of Christ the Sonne of righteousnesse and this from the good pleasure and Fountaine of Gods eternall loue And therefore Howsoeuer it may seeme to be as the light subiect to many Ecclypses and vicissitudes yet in Gods purpose and practise of his grace it is constant and eternall 2. As the light shineth more and more vnto the perfect day so is it in our Conuersion At the first our light is dimme and weake but still in growing The longer we liue in the Schoole of Christ the more we shine in holinesse the neerer wee attaine to the life of glory And therefore as There is a continuall worke of proceeding though not alwaies discernable as the Sunne shines alwaies though not apparant in our Horizon Nay though the light be not discernable alwaies in that measure yet as the with-drawing of the light and heat of the Sunne is very necessary and vsefull least it extreame heat alwaies continuing should burne the earth so the absence of this sense and feeling of the worke proues very profitable to humble and trie our faith to make it expresse it selfe in other more necessarie fruits of Patience Repentance Compassion c. Yea as the Sunne when it sets in one Circumference yet it shines in another so that when it is night with vs it is day with others and yet we and they make but one Vniuerse so is it in the worke of the Spirit Though it bee with-drawne from one part yet it shines in another it fayling in some graces is the meanes to expresse it in others that are more necessarie And therefore though it shine not in one Climate yet it shines in another and so while it is absent from one part it supplieth else-where and so by this dispensation by times and degrees illustrateth the whole and so though we daily grow yet it is not without some interruptions and intermissions to our sense for the present by reason of such tentations which ouercast trouble the same of such open sinnes as to grieue the spirit and so suspend it working in somethings and degrees for the present or that we grow carelesse and formall in holy duties and so for the present want the comfort of them yet as the light shineth more and more vntill the perfect day so is it with the New birth 4. The worke of the Spirit is compared vnto Winde Iohn 3.8 Now as the winde bloweth where it listeth and though wee heare the sound thereof yet we cannot discerne whence it commeth and whither it goeth so is it in the worke of the Spirit It is alwaies free in working and therefore neither can any goodnesse in vs moue the same to worke otherwise then it pleaseth neither can the euill that is in vs hinder the same from working otherwise then that still may stand with the libertie and purpose thereof for our maine good howsoeuer in some subordinate graces it may seeme to faile and cease it working And hence arise many comfortable conclusions both to discerne the manner of our growth and also to comfort vs therein As first in that no goodnesse in vs can moue it to worke further then it pleaseth because it motion is the cause of our goodnesse and disposeth the same as it pleaseth for it owne sake Therefore though the best we doe be in great weakenesse yet may not this challenge the worke of the Spirit who sheweth his power in our weakenesse and by our corruptions raiseth daily matter to abase the flesh and reserue the Glorie intierly vnto God and thereby also prouoketh vs daily to renue our strength in Christ that in him we may grow vp to perfection that so the worke of Gods free grace may be daily led forward by the power of Christ which dwelleth in vs Col. 1.19 2. Seeing the Spirit worketh freely therefore howsoeuer when we haue done
and rest in him though yet we finde little conformitie to him in our liues because the seed must first bee sowne inwardly in the heart there euen râ—t and die as it were to our appearaÌ„ce by reason of the strange working thereof therein confounding and casting the same out of it selfe So wee find also our proceeding in this spirituall life rather by the inward motion of the heart desirous to doe what it cannot then expressing any thorough abilitie answerable to it desire to the practise thereof Yea though it many times do the contrary yet seeing the spirit and word workes by contraries euen bringing light out of darkenesse yet we finde this contrary worke in leauing vs to some particular euils to sort with and further the maine end Euen to cause more inward abasing of the heart and quickning thereof to lay hold on Christ This is a gracious rule to discerne this manner of our growth yea though we be many times to seek of the inward bent of our harts yet as hereby wee are more humbled in our selues and so sent to liue by faith in the Sonne of God so may wee hereby also discerne the manner of our growth that somtimes it is insensible to our spirits howsoeuer discernable by the spirit which searcheth all things yea sometimes must be discerned by contraries that still we may liue by faith and not by sense And seeing the word though it worke diuersly yet most wisely to further the maine end and to auouch the freedome of the spirit therefore also by this diuersitie of working may we discerne the manner of our growth and so still liue by faith in our discerning thereof and proceeding therein For our better satisfaction in this point both to discerne more cleerely the manner of our growth as also to apprehend it more coÌ„fortably by this rule of comparing spirituall things with spirituall haue we also in readinesse these speciall Caueats and Directions 1. Caueat First that we measure not simply our estate in Christ by any present measure of grace we haue receiued That is Though the least grace in vs in truth be an euidence of our ingrafting into Christ yet seeing our measure here at the best is imperfect yea somtimes such as we know not how to discerne or rightly iudge of and so our interest in Christ as it is perfect so it is also a deepe mysterie such as our shallow knowledge cannot fadome therefore our imperfect and short mete-wand can no way fitly fadome so great a depth Onely herein is our comfort that as our acceptance in Christ makes vs gracious by some measure and fruites of his spirit with him so our conformitie hereby to his image shall owne vs vnto him howsoeuer it may bee short of the perfect paterne A 2. Caueat herein is that seeing there are diuers kindes of the graces of the spirit some originall and simply necessary to life as faith repentance c. Others consequent and furthering the comfort and beautie thereof as full assurance ioy c. Therefore wee must not measure our growing in grace by these later which are not alwayes visible nor simply necessarie but by the former But of this more fully God willing in the Cases A third Rule of discerning the manner of our Growth is according to those seuerall Callings wherein God hath placed vs that so we may bring forth Fruit in due season That is whereas euery Christian hath two callings First his Generall calling to the Faith as hee is a Member of Christ and Secondly his Particular calling for the Publike and Priuate good as hee is a Member thereof Both these as they are limitted in themselues so also are they limitted and subordinate to each other I say first they are limitted in themselues As that the Generall calling of each Christian is first limitted to the Place and Ranke hee enioyes in the Church wherein hee is eyther a publike Parson to teach others and so also is limitted to those Degrees of Prioritie and Order which God hath there placed Ephes 4.6 7 8. Rom. 12. that the Spirits of the Prophets may bee subiect to the Prophets that confusion may bee auoided and vnitie preserued As some to rule and some to teach some for Doctrine and some for Discipline some for Exhortation and some for Reliefe c. Or else hee is a Priuate person fit onely to bee taught in the publike and not to teach and yet not debarred from Teaching his Family in priuate the Feare of God 1. Cor. 11. Genes 18. And both these limitted by the seuerall gifts bestowed on them the Lord requiring no more then hee giues and limitted as also in some sort measured by the Opportunities and Successe therein And so also the Ciuill calling hath it bounds in it selfe Both according to the different Degrees and Rankes of Men the wise Lord hath disposed in the World as some to rule and some to obey As also answerable to the diuers gifts and vses of Men in the Commonwealth according to which they are restrained from intermedling with other Callings And so also according to their abilitie in such callings that none may presume aboue what is meet Yea also according to the seuerall occasion of the Weale publike which in case of necessitie may dispense with particular callings and restraine men from their priuate dealing to preuent a publike storme as the blood and spirits in some violent accident may faile the outward and inferior parts and so cause some soundings while they retire for mutuall succour to the heart and nobler parts And Thus are both these Callings limitted in themselues And so are they also limitted and subordinate to each other As first the Christian calling subordinates the Ciuill and that both in the Matter and Manner and Ends thereof As both sanctifying the Matter vnto vs that wee may lawfully imploy the same because to the impure all things are impure and so also directing and bounding in the Manner thereof euen so to vse these things as from an heauenly right so with spirituall affections and honest meanes and so also restraining vs herein to spirituall Ends euen the glorie of God 1. Cor. 10.31 and the edification of the Church the common and peculiar saluation 1. Tim. 6.19 Secondly the Generall calling subordinates in some speciall cases the Ciuill thereunto As first in case of Generall Humiliation though the Ciuill be lawfull on the six dayes yet vpon such extraordinarie occasion it must giue way and surcease to signifie the truth of our vnworthinesse as not fit to liue and so to prepare vs the better to spirituall duties So also the Ciuill calling bounds the Generall Secondly in case of inuincible necessitie for preuention of some deadly harme by Fire or Sicknesse here the Generall calling must giue way to the Ciuill because God wil haue mercie and not sacrifice Thirdly and so also in case of Charitie or for the reliefe of a Brother in sicknesse or such like