The Wonderful Mystery of Spiritual Growth, Chapter 9
THE CONTENTS of the 9. chapter.
1. Zeale of Gods glory.
2. Conſtant delight in the Word.
3. Contentation in Gods prouidence.
4. Deeper ſight of corruption.
5. Greater tendernes of conſcience
6. Mourning for the ſinnes of the time.
7. Retirednes from the world.
8. Maſterie of our affections.
9. Victorie ouer ſpeciall corruptions.
10. Spirituall wiſedome to diſcerne of things that differ.
11. Anſwering the Lord according to the meanes.
CHAP. 8. Of the markes of spirituall Growth and Triall thereof.
FRom this that hath beene obſerued concerning the manner and meaſure of our ſpirituall growth, and ſuch Rules as doe ſerue for the triall of both, and improuement of the ſame, to our further encreaſe, and alſo for comfort therein: wee may eaſily diſcerne the ſeuerall markes and ſignes thereof.
Theſe are either generall both concerning our ſelues and others.
Or speciall alſo concerning as well others as our ſelues.
Touching the ſignes and markes theſe in reſpect of our ſelues generally are:
Firſt, encreaſe of ſauing knowledge both in the power of corruption and deceitfulneſſe of our hearts.
2. As alſo in the ſleights and methods of Satan working and preuailing thereupon. 3. And ſpecially in the great Myſterie of Chriſt, enabling to preuaile againſt them all. 4. And ſo of our true ſcantling and meaſure of proceeding herein.
All theſe are vndoubted fruits of ſauing knowledge: and to the diſcerning of our ſauing knowledge in each of theſe, we muſt trie the power thereof, by theſe ſeuerall Markes. As firſt,
Concerning the Power of corruption.
That we then truly diſcerne it, and hauehave 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 vsus, and auerſenes towards vsus, either to do vsus any good, or free vsus from euill, as being holy, and ſo can hauehave no fellowſhip with vsus, as being iuſt, and ſo will not any way reli…ue vsus.
And this knowledge ſerueth,
1 To confound vsus 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 vsus to whatſoeuer chaſtiſements wee endure for the preſent, and prepare vsus to whatſoeuer is to come, becauſe wee hauehave deſerued infinitely more.
4 So to caſt vsus vtterly out of our ſelues, and, relying vponupon our owne abilitie, eyther to do good, or auoid euill.
5 And ſo to prepare vsus to hunger after the righteouſneſſe of Chriſt alone, by which we ſhal only be relieued herein.
A ſecond thing that wee muſt be acquainted withall concerning originall corruption, is, That not only as ſoure leauen, it hath leauened and corrupted the whole maſſe of our owne bodies and ſoules, and whatſoeuer we doe, or can doe; but alſo that as a filthy leproſie it ſpreads it ſelfe, to the infection of all round about vsus, and belonging to vsus, euen all the creatures whatſoeuer, farther off, or neerer; whatſoeuer is moſt deare and neere vntounto vsus.
And this ſerueth,
1 To iuſtifie the prouidence of God, in turning the creatures, appointed for our good, either to plague vsus with their oppoſition, or to humble vsus in their want of ſubiection, & expected ſupply vntounto vsus.
2 To confound vsus in our liberty ouer the creatures, becauſe we hauehave 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 vsus wiſely, to what wee hauehave aimed them to, euen whatſoeuer puniſhments are by them inflicted vponupon vsus.
4. To be carefull daily to ſanctifie thē vntounto vsus, 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 vponupon our ſelues, grieuing for our ſins that cauſe this enmity, and abuſe, deſiring to be eaſed of ſinne, that theſe may bee no burthen vntounto vsus, enioying our happineſſe therein, if it only conſiſt in theſe, and admiring the mercy of our God, that yet wee hauehave any vſe thereof, fearing our ſelues moſt, when we hauehave moſt ſhare of them, becauſe we are like to bee beaten with more ſtripes, at moſt ſhall find them lets vntounto vsus in better things.
And comforting our ſelues in the want of them, that wee are eaſed of an heauy burthen, and ſo may go lightlyer on our iourny; may more depend vponupon 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 vsus.
A third thing to be knowne in originall corruption, is, That it not onelyonly defiles our ſelues, and infecteth others: But alſo thereby vtterly diſinables vsus to any good, and corrupteth all natural and morall good that is in vsus, and ſo prouoketh vsus to all euill vponupon 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 vsus from ſuch deſperate euils, for the more quiet and common gouernment of the world.
His mercy, in keeping vsus from ſuch exceſſe as others fall into, that our condemnation may be the leſſe.
His iuſtice, in leauing vsus to what our nature ſo affects, and reſt in.
His wiſedome, in turning ſuch corruption to ſo great good, euen to ſend vsus out of our ſelues, vntounto 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 ſeruing to kill the Cockatrice that bred the egge, to ſaue the ſinner by the ſmart of his fleſh, which in it ſelfe vſually encreaſeth ſinne and puniſhment.
3. To confound man in himſelfe, as the author of his owne woe, and
4. So to ſend him for reliefe out of himſelfe, where it may be found.
The laſt thing to be known concerning originall corruption, is, That like a Gangren it mortifies and makes ſenſeleſſe & liueleſſe, whereſoeuer it ſpreads, and it ſpreads a…l ouer, vntill it be healed; ſ… that as hereby our ſtate by nature is vtter… incurable of it ſelf: ſo in this it is incurab…e, b…cauſe it hath no ſenſe of it rott…n eſt…t…, b…t to delight therein: and ſo rei…cts or corrupts all medicines that may cu e the ſame.
And this ſerueth,
1. Yet much more to confound all ability or wiſdome of the fleſh, which is enmity againſt God; plots it owne deſtruction greedily, by delight & proſecuting of ſin; is led captiue by Satan at his will, & ſo faſt bound by the chaines of his own curſed luſts, to eternall vengeance.
2. To magnifie the wonderful power, wiſdome, mercy, & iuſtice of the Lord.
His power, in rayſing from the dead.
His wiſedome, in making way hereby for the Meſſiah to performe the worke of redemption.
His free mercy, in ſauing ſuch a desperate ſtate.
His iuſtice, in leauing man to what he chuſeth and delights in, and filling him with the fruite of his owne inuentions.
Thus muſt we bee acquainted with the roote from whence wee ſprang, and with the ſeuerall branches thereof. And ſo the more wee diſcerne the particulars thereof, the more wee labour againſt thoſe ſtreames which come more immediately, and primarily from this fountaine. The more we may euidence our ſpirituall growth. As that,
1 Seeing our thoughts are the prime and immediate sprouts that iſſue therefrom, therefore that we make more conſcience of theſe, being humbled more for euill, comforted more in good; more carefull to nouriſh and encreaſe theſe, and preuent or ſuppreſſe and diminiſh the other: Watching hereunto ouer our harts moſt warily, and keeping a ſtrict gouernement and audite therein:
2 Seeing leſſer euils, as vaine words &c. as they proceed from that moſt daungerous effect of Naturall corruption, preuaricating true iudgement, and ſo mistaking things, as not ſenſible of them: ſo herein they are more daungerous, though not in themſelues; becauſe, either they are not diſcerned, or diminiſhed and miſconceiued, as excluding repentance, and ſo expoſing to greater euils: Therefore to make conſcience of the ſmalleſt ſinnes, more to take notice of them, more to be humbled for them, is an euident marke of a great meaſure of Grace.
3 As by reaſon of naturall corruption wee affect all ſinne: So ſpecially wee delight in that, which moſt agrees with our filthy nature, as to ſatiſfie, ſo alſo approue the ſame: ſo that according to our ſeuerall complections, company, calling, ſtreame of time, &c. we are more ſpecially addicted to ſome one ſinne, aboue another. And the danger hereof is this, that the raigning of our Maſter ſinne, doth not onelyonly challenge the truth of any grace at all: but euen the remay…ing of ſuch beloued Dalila, and preuayling in vsus, 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 vsus the more, or to caſt vsus dayly more entirely on the free grace of God: And ſo ſtill trying our ſtrength hereupon, acknowledging our weakeneſſe herein; comforting our ſelues, that in theſe we moſt condemne our ſelues; theſe are alwayes in our eye, theſe are chiefe in our chaſe; theſe ſerue to ſharpen our ſorrowes, to abaſe our greateſt comforts; theſe further patience in troubles, and make all pleaſures tedious vntounto vsus; theſe ſpecially weane vsus from the World, and prouoke vsus 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 vponupon 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 louelove that good the more, wherein wee hauehave fayled outwardly; yea though we hauehave 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 giuegive 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 vponupon pretence of neceſſitie, infirmitie, &c. Therefore, ſeeing the power of grace labours eſpecially to ſubdue the wiſedome of the fleſh, it is therefore a ſure marke of a great encreaſe thereof, if it ſpecially takes notice of ſecret and ſpirituall euils, as hypocriſie, ſecuritie, spirituall Pride, Vaine glory, carnall policie in ſinning cloſely, & hiding it, enabling vsus as to auoyd ſinne in ſecret ſpecially, becauſe the eyes of the Lord are vponupon 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 vsus 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 vponupon our ſelues, and renouncing our ſelues vtterly, for reliefe herein.
6 Seeing by this inbred corruption we are not only defiled our ſelues, but alſo doe infect others thereby. Therefore may wee alſo approue a great meaſure of Grace, if wee proue more conſcionable in the ſanctifying, more reuerend, and moderate in the vſe of the Creatures, not delight in their Enmitie procured by our ſinne, are more compaſſionate of them, and yet leſſe affected toward them, ſpecially ſeeing hereby wee hauehave 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 louelove 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 vsus prone to all euill, and backward to all good: Therefore, the more we find our ſelues forward to all good, as well as ſome; more chearefull in performance thereof, euen when there is moſt generall oppoſition; more patient in the ſucceſſe thereof, as hauing deſerued nothing: Hereby we do approue a greater Meaſure of grace.
8 And ſo alſo if wee find a greater hatred of all euill; more heartie ſorrow for the doing thereof; more care to admoniſh others, to beware by our f…lls; more iealouſie of our ſelues, to preuent Relapſe; more wiſedome to auoid the occaſions thereof, and to defend our ſelues more profitably againſt future aſſaults.
9 Seeing by the Chaynes of this Corruption wee are faſt bound within and without, to all preſent and future plagues; therefore the more peace of Conſcience wee find within, more entire fellowſhip with God, in priuate Prayer▪ Meditation, &c. more ioy in his preſence, more contentment in his prouidence: Theſe are ſure euidences of a great Meaſure of grace.
And ſo on the other ſide, if wee finde more willingneſſe to troubles without, more chearefulneſſe in them, more benefit by them, more patience to wait on our God in the iſſues of them, more compaſſion of the troubles of our brethren, more wiſdome to make our peace with God, more care to keep peace with men, more ſorrow for ſinne, then for our ſmart, more care to ſanctifie the trouble, then to be rid of it. Theſe are ſure markes of a good thriuing in grace.
Thus concerning the knowledge of originall corruption, and ſuch branches thereof, whereby wee may know whether wee hauehave 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 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, vponupon 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? onelyonly wee will endeauour, according to our poore experience, to point at ſome in each kinde, as capitall aboue the reſt, by the obſeruing and inueagling whereof, wee may the better preuaile againſt any inferiour.
Firſt then the heart deceiues it ſelfe in the iudgement of things, and that chiefely, when it vſeth his owne blind and falſe Spectacles therein, and ſo neceſſarily either miſtakes good for euill, and euill for good, or elſe a leſſer or apparant good for a greater, a greater and apparant euill for a leſſe, or that which onelyonly 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 vnderunder; or elſe in his marke, and ſo looſeth his labour, and wager too, though hee hit the ſtake.
And that wee may perceiue how eaſily in all theſe, hee may deceiue himſelfe, and be deceiued; conſider (I pray you) another deceit of the heart: That though it would gladly truſt it ſelfe, and no other; yet becauſe it hath need of others, and ſo is conuinced of it owne inſufficiencie: therefore to make a vertue of neceſſitie, it muſt range abroad, and finds this it wiſeſt and ſafeſt way to ſerue himſelfe of others, euen by ſeruing their turnes, and obſeruing their wayes; abiecting himſelfe baſely to their humours and guiſe, that both hee may ſupply himſelfe with what good hee ſeekes, and ſecure himſelfe of what euill hee feares; eſpecially may hereby iuſtifie, or at leaſt excuſe it owne deceitfulneſſe.
Thus the heart vſually deceiues it ſelfe, and is deceiued thereby, while taking his ſhooes at others Laſts and Faſhions, hee eyther ſo pincheth himſelfe, that hee cannot goe, or muſt needes goe looſely or daungerouſly vponupon ſuch Pattens, and Stilt-tops; or tyre in the mid-way, becauſe his ſhooes will deceiue him. So befalls it all ſuch, as ſee with other mens eyes, and trauaile with ſuch falſe Guides, as Cuſtome, Example, Multitude, &c. Ciuill honeſtie, Profeſſion, Lawes of Men, and the like.
Thus doth the heart deceiue it ſelfe in the iudgement of things, and ſo is deceiued thereby.
And ſo error in iudgement (as hath beene ſhowne) breeds deceit in practiſe, either to take a wrong way, or elſe to fall foule in the right; either by too ſlow and late entrance and pace therein, as by late Repentance, or ſupine negligence, ſecuritie, and preſumption, &c. or by ouer-haſtie running our ſelues out of breath, and tyring halfe way; by blind zeale, ſelfe-confidence, carnall wiſedome, ſuperſtition, vaine-glory, &c. the fooliſh heart deceiuing it ſelfe herein, and being deceiued thereby.
And hence proceedeth another deceit of the heart: that as it hath been deceiued, by taking his aime from others; ſo hee hath no way, eyther to excuſe it ſelfe, and crie quittance with others, then to deceiue them againe, that all may goe to hell for company. And this it doth, euen by the ſame meanes, whereby it deceiues it ſelfe, and is deceiu…d by them. So that if wee can wiſely diſcern… this deceitfulneſſe of the heart, in it particular wayes, and ſo the leſſe truſt it, when it moſt faines, and cryes arme with the ſooneſt; the more build vponupon it, when it moſt humbles, and puts vsus to a Non-plus in our ſelues: Theſe are vndoubted ſignes of a great meaſure of Grace.
Thus of the ſecond euidence, namely, the knowledge of the hearts deceitfulneſſe.
A third thing to be knowne to euidence our ſpirituall growth, is the ſl…ights and ſtratagems of Satan, working vponupon our corruption and deceitfull hearts.
Theſe wee ſhall know,
1 By better acquaintance with our owne wicked hearts, which anſweres (as face to face) Satans entendments, & ſo by betraying it ſelfe to him, prouokes him to ſuit his tentations agreeable to it ſeuerall diſpoſitions.
2 By experimentall knowledge of the Word of God, whereby we ſhall be able to diſcerne his Methods.
3 By earneſt prayer vntounto our God, and more familiaritie with him, who will not fayle hereby to reueale the ſame vntounto vsus.
4 By taking notice of the diuers occaſions of others in the Church, who will not faile in their ſeuerall wayes and ſleights to diſcouer Satan in them vntounto vsus.
5 Wiſely obſeruing the policy and wiſedome of the Time, which hath ſo many ſleigh…s of Satan as myſteries in the managing of it affaires.
6 In viewing the myſteries of the Man of ſinne, which are ſo many ſtratagemes of the Deuill.
7 Specially obſeruing his ſleights in our afflictions; and that moſt of all. in the affliction of Conſcience, wherein each Buffet is no better then an Arrow from his Quiuer.
8 And at the time of departure, wherein hee will be ſure to leaue no ſtone vnrouled.
Thus may we be acquainted with Satans ſubtilties.
Among the reſt, as ſure euidences of a great meaſure of Grace, obſerue we: theſe, beſides what hauehave been noted before in the Meanes.
Firſt, it wee can diſcerne Satan transformed into an Angell of Light, that is,
1 If wee can diſcerne of Spirits, and diſcouer falſe Prophets & Hypocrites, in ſome good probabilitie, ſo farre as the Word reueales.
2 If wee can diſtinguiſh betweene Gifts of Illumination and Sanctification.
3 If wee can diſcerne betweene ſpirituall wickedneſſe and moſt ſpiritual graces, which they vſually accompanie; and can watch moſt againſt theſe, in the greateſt comfort of the other.
4 If wee can wiſely diſtinguiſh the abuſe from the vſe of things, not ſlumbling on the one, while we hauehave liberty in the other; eſpecially watching ouer our Chriſtian liberty herein.
5 And ſo can wiſely confine our ſelues within the bounds of the Word, not expecting Reuelations, nor relying on Dreames beyond it, nor ſuperſtitiouſly doting on our Fancies beſide it.
6 And ſo taking heed of preſumption, ſhall ſtill haſten our place to Heauen, in the ſenſe of our owne faylings; and relying wholly on Gods free grace for enabling and accepting vsus, ſhall paſſe the time of our Pilgrimage in feare: Theſe are liuely tokens of a great meaſure of grace, as euidencing our skill and wiſedome, to meet with ſuch ſpeciall ſleights of Satan, whereby hee aſſaults vsus in an Angell-like ſhape.
2 If wee can diſcerne Chriſt from the theeues vponupon the Croſſe, and lay hold on him in the darke, and deepe of greateſt Agonies.
This wee may doe,
1 By liuing by faith in Gods Promiſes, neuer to faile vsus.
2 By relying on the power of God, which will now be more exalted.
3. By adoring the wiſedome of God in preuenting hereby worſe euils of preſumption, ſecuritie, ſpirituall pride, vaine-glory, &c.
4. Abaſing our ſelues more before the Lord in the ſearch and iudgement of our hearts.
5. Meditation of his prouidence, in deliuering others from greater brakes.
6. Earneſt prayer to our God, to ſuſtaine vsus in the furnace.
7. Remembring former comforts.
8. And meditation of future ioyes.
And hereby we ſhall know that we hauehave not laboured in vaine.
1. If we can reſt vponupon our God with patience, both for the time, meanes, manner, and iſſue of our troubles.
2. If wee ſticke cloſe to the word, for releefe, and will not bee driuen from it.
3. If wee grow more tender in iudgeing, and compaſſionate in relieuing others in the like afflictions.
4. If we neglect not the leaſt sparke of hope, but can benefite thereby.
5. If we continue faithfull in what we hauehave or may, though it be booteleſſe as wee thinke, yea encreaſe our ſmart
6. If we reſt on Gods power, though we find no apprehenſion of his will.
7. And ſo can ſtill crie vntounto him, though he heareth not.
And thus of the third thing to bee knowne hereunto.
A fourth thing to bee further diſcouered herein, is, the myſterie of Chriſt, whereby all the ſleights of Satan and Antichriſt are diſſolued.
This we ſhall know,
If we not only be acquainted with his incarnation, wonderfull vnion of two natures in one perſon, glorious offices, admirable workes of Death, Reſurrection, Glorification, Mediation, and ſuch like; for theſe wee may know, yea beleeue hyſtorically and true, yet hauehave no life in him.
But there are two speciall myſteries in this great Myſterie of Chriſt, which as non… can know, but to whom the spi…it reueales them, ſo to know theſe, is to bee knowne of Chriſt, and to hauehave fellowſhip with him.
The great Myſterie of Christ, is, the reconciling of God and man together by the blood of his Croſſe, and ſo, that vnſeparable vnion betwixt God and man. 1. Ioh. 1. Ioh. 17.
The Particulars of this great myſterie, are,
1. That we are in Chriſt. Gal. 2.20
2. That Chriſt is in vsus. Col. 1.27.
Theſe are the ſpeciall Myſteries infolded in that great Myſterie of Chriſt, which no man can know, but by the spirit of Chriſt, and who ſo knoweth them knowes ſufficient to ſaluation. Examine wee therefore our ſelues whether wee know them as wee ought to know.
The former of theſe, that wee are in Christ, is grounded vponupon a double Myſterie, as the ſpirit layes it downe. Namely, 1. That Chriſt which knew no ſinne, was made ſinne by God his Father for our ſake.
2. That we might be made the righteouſneſſe of God in him. 2. Cor. 5.21.
And ſo is alſo the later Myſtery: ſo ſaith the Spirit, If Chriſt bee in you, there is the Myſterie. The grounds hereof are theſe that follow; The body is dead becauſe of ſinne, there is one Myſteri…; and the spirit is life becauſe of righteouſneſſe, there is the other. And each of theſe grounds do afford vsus gratious light to diſcerne both theſe Myſteries ſeuerally, as alſo how they make vp that main Myſtery of our attonement and vnion with God in Chriſt.
For concerning the former ground, as it ſpecially diſcouers the workes of iuſtification by Chriſt, ſo it alſo vnfoldeth two wonderfull myſteries whereby our iuſtification is effected, namely one, That Chriſt which knew no ſinne, was made of God ſinne for vsus, ſhewing therin: 1. The meanes and manner whereby he did iuſtifie vsus: namely, by offering vp himſelf in our ſtead, as a ſurety to pay what we ought, and a ſufficient expiation by his blood to the payment thereof. 2. The neceſſarie effect of this royall payment in vsus, namely, that we might bee made the righteouſnes of God in him; that is, that being engrafted in him by faith, and thereby applying to our ſelues what he did for vsus, we might be eſteemed righteous of God, and before him.
And ſo do we become to be in Christ by faith, being ingrafted in, and ſo made one with him: And ſo being ingrafted into him by the power of his spirit, wee are changed from our barren old ſtocke into his Image and fatneſſe, enabled to bring foorth wholeſome fruite, by his ſpirit which dwelleth in vsus, and he by his spirit, euen to die vntounto ſinne, as hee hath dyed for our ſinne, and to liue vntounto righteouſnes. And this is the other ground of the other myſterie, namely, that Chriſt is in vsus, expreſſing the worke of our ſanctification, neceſſarily following on the former in order, thogh one in time with it, and by the ſame means euidencing our being in Chriſt by his being in vsus, and making vp the perfect knot of this vnspeakeable vnion, he in vsus, and we in him, and both one. Behold the myſterie of the riches of the glory of this myſtery, euen of Chriſt in vsus, and wee in Chriſt. Two myſteries, yet both aiming at one, euen our reconciliation to God, and both ending in one, our vnion with God, and conformitie to him, yet one of them in order being before the other as affecting it, our being ingrafted into Chriſt, being the cauſe of his tranſforming into vsus; and yet both together in time. As wee cannot receiue Chriſt by Faith, but by our ingrafting in him, and ſo become his; and ſo no ſooner are wee ingrafted in him, but preſently he dwels in vsus by his ſpirit, and ſo receiueth vsus thereby to conformitie to him; that ſo we may hauehave fit communion with our head, as being wholly gouerned by him. Hereby we may try our knowledge in the myſterie of Chriſt, whether wee hauehave true fellowſhip with him or no. And that
Firſt, by our ingrafting in him. And that, 1. By the ingrauen word, taking vsus from the wild Oliue, and ingraffing vsus vponupon the true Oliue. Secondly, by faith, ingraffing vsus in him, and quieting vsus therein. And
This Faith is diſcerned. Firſt, by this, that it is a myſterie working ſecretly and by degrees, ſometimes inuiſibly, ſometimes by contraries, captiuating ſenſe and reaſon, and confounding the wiſedome of the fleſh, giuing a being to that which is not, and annibilating that which is.
2. This myſterie of faith apprehends Chriſt only, & wholly euē to reſurrectiō.
3. It giues boldnes in Gods preſence
4. Ouercomes all oppoſitions.
5. It neglects not the leaſt means of help
6. It preuailes beyond and contrary to meanes.
7. It reſts in the likelieſt or greateſt meanes.
8. It prepares to troubles. And
9. Is more then conqueror ouer thē.
10. It is not curious concerning it owne weakneſſe or Gods wiſdome.
11. It makes not haſte, but waits vponupon God, in performing of his word.
12. It purifieth the heart. Act. 15 9.
13. Holds on it courſe, though with ſome interruptions.
14. And ſo cōmits it ſelfe in weldoing into the hands of God. Thus for faith.
Whereby we are ingrafted into Chriſt.
2. For ſanctification, whereby Chriſt dwels in vsus. This is diſcerned,
1. By the grounds, that what we do be of faith. 1. Cor. 14.
2. By the manner of it breeding in vsus by degrees. As
1. In affection, then in action.
2. In weakneſſe, then in ſtrength. Yet all parts truely at firſt ſeaſoned therewith.
Though each part do it ſeuerall dutie in it fit times therein.
1. In ſubduing corruption, and that which is neereſt to the roote, as euill thoughts, &c. then in actuating obedience, and this
1. As agrees beſt with the patterne.
2. Chiefly in heart and deſire.
3. Cloſely to approue vntounto God.
4. Wiſely, in it fitteſt ſeaſons.
5. Sincerely, as in Gods preſence.
6. Humbly, in diſclaiming merite.
7. Charitably, to the good of others.
8. Cheerfully, as from the heart.
3. Our ſanctification is tried by the meaſure thereof.
As firſt, that is generall.
1. Expreſſing in all faculties of ſoule and body.
2. Extended to all Gods commandements.
3. Intended in all things, from the intire purpoſe of the heart.
4. Extended to all times, euen to our liues end.
5. And to all perſons as well enemies as friends. Gal. 6.10.
6. And in all occaſions, as well aduerſitie as prosperitie.
4. Our ſanctification is freed by the ends thereof.
1 Not preſent onelyonly, but future good.
2 Not for the body, but the ſoule.
3 Not for our ſakes, but for Gods ſake 1. Cor. 10.31.
4. Not to merite thereby, but to doe our dutie in thankefulneſſe to God. Pſal. 116.12, 13.
5. Not for our ſelues alone, but for the good of our brethren.
6. Not to win heauen, but to prepare thereto. 2. Pet. 1.13, 14.
7. And ſo hereby to make ſure hereof. 2. Pet. 1.10.
8. Remembring that as wee liue by faith in Chriſt, & not in our ſelues, ſo Christ liues in vsus by his holineſſe, that ſo we not liue vntounto our ſelues, but vntounto his glory, that hath bought vsus with ſo pretious a ranſome.
Thus of ſanctification and the euidence thereof, whereby wee may auouch our ſpirituall growth.
And thus of the fourth thing wee muſt know, to approue our encreaſe in grace; namely the myſterie of Chriſt.
The last thing we muſt know to euidence our Growing in Grace, is the meaſure of ſanctification wee hauehave attained, of which before.
Thus of the firſt Generall: namely, knowledge, and ſeueral obiects thereof.
The next generall conducing hereunto, is faith, of which euen now.
The third generall, is, the obedience of faith, of which alſo before.
And theſe are generall euidences in regard of our ſelues to euidence our ſpirituall growth.
The ſame alſo concernes others, excepting faith, which is onelyonly proper and auaileable to our ſelues. The iuſt muſt liue by his faith, though the ſame be common to all; the elect in reſpect of the meanes thereof, and end of the ſame: yet in regard of the Power and Vſe thereof in the application of Chriſt each muſt liue by his peculiar faith.
Thus of the Generals.
The speciall Markes concerning our ſelues, to trie our encreaſe in Grace, hauehave partly beene opened before, as included in the generals; only we may adde thoſe other that are before deliuered in the Chapter of the meaſure of this Growth. All which, or moſt of them, may alſo ſerue for triall hereof, in regard of others.
Thus concerning the Markes and euidences of Spirituall Growth.
It followeth in the next place that wee conſider of the ſeuerall lets and hinderances of Spirituall thriuing, together with ſuch Remedies as are ſutable thereunto.