The Wonderful Mystery of Spiritual Growth, Chapter 10

The Wonderful Mystery of Spiritual Growth · Chapter 10

p. 308THE CONTENTS of the 10. chapter. Caſes of Conſcience concerning Spirituall Growth.

1. How we can iuſtifie our growth in Grace, notwithſtanding wee daily fall into many euils.

2. How this Growth in Grace may ſpecially bee diſcerned and approued, ſeeing it is a Myſterie, and diſcernable onelyonly by faith.

3. How we may be ſayd to grow conſtant in Grace, and yet we doe and may leaue our firſt louelove, and are ſubiect to much hardneſſe of heart, and many ſpirituall defections, which p. 309ſeeme to imply a going backeward rather then forward.

4 How wee may be ſayd to grow in Grace: ſeeing, as in the Naturall birth there is a decay of the outward inſtruments of good, as of Light, Memorie, Vnderſtanding, Hearing; ſo theſe alſo decaying in the regenerate, which are inſtruments to entertaine the meanes of Spirituall Growth: It may therefore ſeeme that there muſt needes bee a decay of ſuch effects, as doe ordinarily ariſe from thoſe Meanes, as of Zeale, Conſcience, Courage, which are quickned and inlarged by the Meanes.

5 Whether it being apparant that the Saints oft-times, by grieuing the Spirit doe cauſe a ſuſpenſion of the operations thereof, ſo farre, as that the Saints are forced to queſtion the verie truth p. 310thereof, yet then we may be ſayd to grow in Grace.

6. whether the Saints neceſſarily muſt receiue comfort in theſe diſtreſſes, or ſhall recouer their former feeling and comfort there.

p. 311CHAP. X. Caſes of Conſcience to bee reſolued concerning growing in Grace.

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

Anſwer.

Firſt, theſe grounds muſt be layd.

1. In regard of God.

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

Howſoeuer there may bee a continuall failing, and humbling in ſin, yet ſeeing our God bringeth light out of darkeneſſe, though wee may and doe ſinne, yet our God can, and doth turn p. 312this to bee matter of our Spirituall Growth.

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

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

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

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

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

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

5 More iuſtly to hate them. And

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

p. 3132 The promiſe of God auayles hereto,

Not only generall,

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

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

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

Which is not onelyonly a ſtriuing and working of the conſcience only againſt ſinne, to which it is moued, or which it hath committed, which is in the wicked, by reaſon of the remaindures of Natures light, and that knowledge they hauehave receiued from the illightning p. 314Spirit, affrighting the Conſcience either when ſinne is moued, or committed, to make them more inexcuſable, if they doe commit it; or not repent, yea happily to reſtraine the Act, or cuſtome thereof, according to their carnall deſire, for worldly ends. But this ſtrife againſt ſinne in the regenerate, conſiſteth of theſe particulars.

1. In the vnderſtanding: Which being truly informed by the true light of Gods ſacred Truth, doth thereby diſcerne ſinne not in generall onelyonly, but in particular; both what it is they hauehave for the preſent committed, as alſo how heynous and great the offence is: not ſo much what hurt it doth vntounto them, as how it hath offended the Maieſtie of God, how diſhonoured his great Name, how reproached our holy Profeſſion, how offended and ſcandalized the weake Brethren, how opened the mouthes of the wicked, to blaſpheme the Name of God, and hardened them in their ſinne: eſpecially, how grieuouſly they hauehave offended againſt the Blood of the Couenant; p. 315how they hauehave grieued the Spirit of God, and depriued themſelues iuſtly of the ſweet fellowſhip and fauour of their God; how they hauehave hindered themſelues thereby in ſuch Duties of Prayer, hearing the Word, Meditation, and ſuch like; how they hauehave diſarmed themſelues hereby, and ſo lye open to many other Euils, and Satans Tentations: yea, how they hauehave hardened their hearts hereby, and ſo are exceedingly to ſeeke in the maine worke of Repentance; yea, hereby growne careleſſe of their Watch, and ſo hauehave beene ouertaken with many fearefull ſnares of carnall wiſedome, ſecuritie, preſumption, yea, ſubiect to fall into prophaneneſſe, vnderunder-valuing and leſſe eſteeming of the precious Pearle.

Theſe and ſuch like are the apprehenſions of ſauing knowledge, when any ſinne is committed:

Eſpecially,

This is one ſingular worke of this heauenly light, that the more we faile, p. 316the more quick-ſighted are we growne in diſcerning the power of corruption, and deprauation of the Originall ſtaine; the more doe wee labour to ſearch the depth of our corrupt harts, the more skilfull doe wee grow, to diſcerne Satans ſubtilties; more acquainted doe wee proue, with the wiſedome and merciemercy of our God, in ordering our corruption to his glory and our maine good; and yet ſo become more wiſe, to preuent future aſſaults.

Thus fareth it with the Saints, in diſcerning the nature and heynouſneſſe of ſinne.

But with the Hypocrite it is otherwiſe: Though he be illightened by the Word, to diſcerne both it generall corruption, and particular faylings; yet doth it carnall reaſon either labour to preuaricate and peruert that light, to the excuſing and extenuating of ſinne; or elſe it meaſures ſinne by it owne falſe light, and ſuch deceitfull Rules as carnall wiſedome affordeth herein, as Cuſtome, Example, Letter of Gods Law, p. 317Lawes of Men, ſtreame of the Time, Worldly eſteeme, and Opinion thereof; which calls Light darkneſſe, and darkneſſe Light: and ſo thereby peruerteth and by degrees extinguiſheth the true Light, or elſe ſubiects it baſely to the blind light of Reaſon and Senſualitie.

Thus as the Hypocrite labours only to diſcerne and iudge of ſinne, either by falſe lights, or by peruerting the true; ſo doth hee fare, in iudging thereof accordingly: not ſo much weighing, or at all conſidering, how therein God is offended, as onelyonly how men are ſcandalized thereby: not ſo much apprehending therein, how God hath been iniured, his Word violated, as being ſenſible only what wrong redounds to himſelfe thereby; and that not ſo much to the Soule, or for the time to come, as only to the Body and preſent eſtate: not laboring ſo much to know the heynouſneſſe of ſinne in the Glaſſe of Gods righteous Law, as how to extenuate and excuſe the ſame, by the deceitfull Light of carnall reaſon, and vaine p. 318imagination, labouring by all meanes rather to hide his ſinne from the eye of men, though it be apparant vntounto God, that ſo they may be more eaſily enſnared therewith, or made partakers of the ſame, by partaking in ſome meaſure thereof, in applying deceitfull remedies to what they know.

2. As for the affecting and breaking of their hearts with the ſenſe thereof, their maine ſtudie is, how to harden their hearts the more, either by ſmothering ſinne within, in not acknowledging the ſame, or elſe by plaiſtering it ouer with ſuch vnfit and deceitfull plaiſters; which though they may giuegive ſome eaſe for the time, or make ſhew of ſoundneſſe, yet they cauſe more inward rottenneſſe and rankling of the ſore. And therefore here, through the peruerſeneſſe of their iudgement concerning the benefit of Chriſt, they are maruellous skilfull to deceiue and harden their harts, by a falſe application of the blood of Chriſt: as if it ſerued only either to hide their ſinne, that they need not take notice thereof; or vſe to p. 319qualifie it ſo, that they may reſt ſecurely therein: as if it were an euidence, that they had right in Chriſt, who came to ſaue ſinners; or that this were the beſt euidence of the power of Chriſt in them, that they are more ſenſeleſſe thereof, or might more ſafely wallow therein: as if they might be more bold in ſinne, becauſe his merite is ſufficient to expiate whatſoeuer they can commit; as if the more they committed, the more they might hope to hauehave benefit by Chriſt. And therefore, as they are not ſenſible of grieuing the Spirit, though by it they may and ſhall eftſoones be challenged and affrighted with the horror of their ſinne; yet now do they grow more cunning to deceiue themſelues herein, as eſteeming theſe Items of the Spirit either to be fits of melancholy, or elſe ſome falſe alarums of Satan, or their owne cowardly hearts; not knowing their libertie, or being too ſcrupulous in it; not knowing their worth in Chriſt, not daring to improue the ſame; nay, rather then faile, they will not here ſtick to flye in the face of God, p. 320when their ſinne thus ſtares them in face, as if God enuied their happineſſe in croſſing their luſts, and ſawcing them with ſuch bitterneſſe: or rather that he doth it, but to trie their courage, if for a little gnawne or fainting they will giuegive ouer the chaſe, and betray their libertie, vponupon ſuch falſe allarums. And therefore now their maine ſtudie is; either to neglect ſuch ſharpe items, as not concerning them, or elſe to wipe them away, by wading deepe in ſinne, that ſo they may put out the true light altogether, and therby become paſt feeling, that ſo they may goe on ſecurely, and make vp the meaſure of iniquitie, as if therein conſiſted the maine of their happineſſe. Yea though the Lord herein vſually failes not to arreſt them with many fearefull Sargeants within, and croſſes without; yet all theſe proue yet further meanes to the hardning of their hearts, and encreaſe of rebellion, as enraging the heart more deſperately againſt God, as if hee did them great wrong; and enflaming the heart more vehemently p. 321with the deſire of ſinne, the more they are outwardly reſtrayned in the act thereof. And ſo prouoking more greedily to the apprehending of ſuch falſe rules, and occaſions, whereby they may more ſecurely attaine their deſires; and by limitting others to their ſcantling, and drawing them into the ſame exceſſe with them, may thereby more ſafely iuſtifie and maintaine whatſoeuer wickedneſſe.

Thus do the wicked differ from the godly in the iudgement and knowledge of ſinne.

The like may be obſerued in the ſecond degree of Apprehenſion; namely, the conuiction of Conſcience therewith.

For touching the godly, they indeed, howſoeuer they may for a time lie in ſome ſlumber, after ſinne is committed; yet ſtill their heart is awake, in ſome notion thereof: ſome preſent touch they ſhall hauehave, by the daunting of their ſpirits, that all is not well; yea, their rectified will now will not faile to ſnubbe them, that they hauehave p. 322done what they ſhould not doe; yea, ſomewhat now will appeare vntounto them, that louelove hath left vndone, to preuent ſuch a ſnare whereinto they are fallen, by omitting thereof. Yea, now they find, that euen this ſlumber importeth ſome withdrawing of the spirit, and preſageth ſome fearefull effect to follow, if it be not ſpeedily preuented; their heart will now miſgiue them, that all is not well: it was much better before with them, they found more life in Prayer, more boldneſſe in Gods preſence, their ſleepes are broken, and troubleſome, ending in ſicker ſits, and their peace is interrupted, and darkened with thicke clouds, threatning ſome ſharpe ſtorme: and therefore they are deſirous to bee throughly awakened, yea, though it be to their greater confuſion, and preſent terror, that ſo they may preuent the ſtorme approaching. This is once, that in their greateſt ſlumber now they grow more and more ſenſible of their former ſtate, and ſo conclude it was better with them then now, p. 323and ſo grow alſo more ſenſible of their preſent eſtate, and labour yet more to be conuicted and abaſed therein, ready to entertaine all holy occaſions, which may effect the ſame.

Thus is it with the Saints in their greateſt ſlumber in ſinne: But it is farre otherwiſe with the Hypocrite: As vſually hee hath no remorſe for his ſinne, becauſe it is the chiefe ioy and delight of his ſoule; ſo doth hee labour by all meanes to harden his heart therein, condemning his former abſtinence to bee but preciſeneſſe, or madneſſe, that loſt him the experience of ſuch ſweetneſſe and content, and reiecting all meanes which may awake him thereunto, or elſe peruerting them deſperately, to caſt him into a founder ſleepe.

And therefore, whereas the Saints willingly entertaine ſuch meanes as ſerue to awaken them, and iuſtifie God thereby, in ſubmitting thereto, and whatſoeuer extremities may befall herein, and ſo labour to preuent p. 324thereby iudging of themſelues in the acknowledgement of their ſinne, and auenging themſelues thereof, by abaſing the fleſh, and lying downe in their confuſion, yea laying their mouth to the duſt, if there may be hope, caſting themſelues wiſely into the armes of Gods free merciemercy, for the pardon thereof, and pleading his pardon boldly in the merite of Chriſt.

Yet with the Hypocrite it is not ſo: For as hee dreames of no other happineſſe, then to ſleepe in ſinne; ſo if eyther his Conſcience doe any whit endeuour to awake him at any time, or the Lord by the voice of the Law doe labour to rowſe him vp, or ſome ſharpe affliction follow him, to confound his ſecuritie: Yet his maine policie is, to lay his Conſcience aſleepe againe by preſumption of Gods mercies, applying vnſeaſonably the balme of the Goſpell, to plucke out the thorne of the Law; and referring his outward croſſes either to chance, or his owne negligence, or the malice of others vndeſeruedly; or rather p. 325then faile, to Gods vniuſt diſpenſation, or policie, as not deſeruing it; or rather to trie his courage, and affection to euill. This is certaine, the beſt hee hopes by this little ſmart, is, that his paine is paſt, and now hee may more freely lye downe and ſleepe againe; and the maine hee labours, is ſo to charme all meanes, that they may not awaken him againe.

As for the will and affection to good or euill, herein alſo is a maine difference betweene the Elect and Reprobate.

For howſoeuer the Elect are but in part renewed, and ſo, as they are ſubiect to euill, ſo alſo are they inclined to all goodneſſe; yet herein doe they mainely differ from the Reprobate.

As that firſt concerning Euill: though in reſpect of the remaindure of corruption, they are lyable thereunto, yet doe they no wayes like thereof; the euill that they doe, they would not doe: but both vnfainedly p. 326doe they diſlike and deteſt the ſame, and wiſely auoid all meanes which may draw them to euill, and conſtantly intend all gracious helpes, which may the better enable them to reſiſt and ouercome the ſame: And if by neglect of their watch, they bee eftſoones ouertaken with any ſinne, bee it neuer ſo ſecret, or ſmall in the eye of the World, yet doe they more ſuspect and diſlike themſelues herein, and proue more warie and skilfull to preuent the like aſſaults: not allowing themſelues before-hand the libertie of any euill, be it neuer ſo currant and warrantable to men, ſutable to the times, or ſorting with their corruption; much leſſe approuing any that by infirmitie, or violence, and ſleight of tentation, they happily fall into: but the more condemning themſelues herein, being willing to ſhame themſelues, that God may hauehave the glorie; and readie to auenge themſelues hereof, that they may not bee iudged of the Lord: yea, ſubmitting themſelues p. 327chearefully to whatſoeuer corrections the Lord ſhall lay vponupon them, to purge out their droſſe, and waiting patiently his wiſe prouidence, in the iſſue thereof; deſiring heartily their diſſolution, to bee quite rid of the ſame.

Thus fareth it with the godly concerning their affection to euill.

But with the Reprobate it is farre otherwiſe. As hee heartily affects all ſinne, and greedily purſues what hee is moſt enclined vntounto, and may ſerue for his preſent profit and content; ſo doth hee warily ſhun all meanes which may hinder him therein, and entertayneth greedily, yea cunningly caſteth all wayes, whereby hee may make vp the meaſure thereof. If hee be croſſed therein by impotencie, want of meanes, oportunitie, and the like; hee is more enraged and enflamed thereto, euen as a violent floud againſt all oppoſition. If hee attaine, and become maſter of his deſire, oh how hee bleſſeth his Soule, as if hee had gotten great ſpoyles: how p. 328doth he hugge his ſinne in his boſome as his chiefeſt darling; how doth he hide it vnderunder his tongue, to enioy the ſweetneſſe thereof the longer; how doth he ſacrifice to his wit, and make an Idoll of his owne wiſedome, as hauing done ſome rare exploit: nay, he will not faile now to ſet his ſinne as a Brooch in his fore-head, or as a Crowne vponupon his head, as if herein were his chiefeſt honour and aduancement. And if now hee bee happily twitted and challenged for the ſame, how cunning is hee to diminiſh and excuſe his ſinne; how deſperate, to draw others into the ſame exceſſe with him, that their mouthes may bee ſtopped? nay, ſuch is his cunning impudence, that hee will not ſticke to iuſtifie and applaud his euill, euen by the ſame meanes whereby it is conuinced. This is once, hee cannot forſake it in affection: though the ſweet taſte be gone, and though hee doe leaue it, yet it will not leaue him, but leaues ſuch a tang and ſauour behind it, as makes him to reioyce p. 329in what he hath done, though now he bee out of date, and prouokes him to wiſh a confuſion and ouerturning of the frame of nature: Oh that hee were yong againe! Oh that the night might be turned into day! that he might meet with matter and occaſion to ſatisfie his luſt; that the day might be turned into night, that hee may ſecurely enioy the pleaſure thereof. So vnſatiable is his appetite to his darling ſinne, that he not onelyonly labours by muſicke, ſawces, filthie obiects, and ſuch like prouocations, to feed his ſeuerall ſenſes, and to refreſh and ſtrengthen his greedy deſire with all varietie of allurements; but further alſo moſt vniuſtly he offers violence to nature, enforcing it to that to which of it ſelfe it hath no abilitie or inclination, and ſo rather chuſeth to humble and oppreſſe nature with ſurfeits and foule diſeaſes, then that hee will not enioy the pleaſures of ſinne for a ſeaſon. Fearefull it is to obſerue the ſubtiltie of the fleſh herein, and more fearefull to obſerue how they are ſnared in their owne wiſdome. p. 330And yet through thicke and thin they muſt that ſerue ſuch a Maſter, and on they will whatſoeuer it coſt them, though their health & good names and eſtates lie vponupon it, yea though it hazard the damnation of their ſoules: and the further they wade, the more ſenſleſſe they grow of any danger enſuing, the more beſotted are they with the pleaſures of ſinne; and ſo as fooles are led to the stockes, and as Oxen to the ſhambles, thus is it with the wicked in their affecting and proſecuting of euill.

As for goodneſſe, as hee doth not affect it all for it ſelfe, or as God hath commanded it, but onelyonly as it may ſerue his preſent turne, and with his abilitie, and libertie, either to doe it as he may, or to doe it as he pleaſe; ſo neither doth he affect all goodneſſe in eueryevery kind and meaſure.

For as he cannot bee perfectly good, who is altogether prone to euill; ſo becauſe he cannot be what God requires, therefore hee counts it folly in himſelfe to ſtriue againſt the ſtreame, and eſteemes p. 331it iniuſtice in God, to require what he cannot do. And ſeeing nature affords him ſome remaindures of the prime good, whereby he is both reſtrained from much euill hee would otherwiſe ruſh into; and prouoked alſo to ſome goodneſſe, to which hee hath no affection: therefore euen by naturall inclination he affecteth and proſecuteth ſome kinde of outward good, that ſo he might excuſe himſelfe from following the inward and maine goodneſſe: that ſo hee may ſerue his owne occaſions thereby, as to preuent him of ſuch euils of ſhame and ſmart, which he moſt reckon… of, ſo to further thereby his credit, preſent delight, and profit, which he onelyonly aimes at. Hereunto furthers his education and imployment in the world and Church of God: whereby not onelyonly his peruerſe nature is much reformed from many euils, at leaſt in appearance, and for a time but informed alſo of the maine good, which he ſhould aime at: yea enabled in ſome meaſure to embrace the meanes thereof, with much delight and contentment: yea further led along by p. 332the power of the meanes to proſecute the outward actions and ſemblance thereof: yea therein for a ſeaſon, to outſtip the beſt in appearance. Whereby it comes to paſſe, that hauing now as he thinkes, done his beſt, at leaſtwiſe, that which beſt ſerues his preſent turne, yea hauing out-run the beſt, and left them behind him, as hee ſcornes to follow them, who ſeeme to bee ſo farre ſhort of him, ſo alſo by degrees he falls in diſlike with their plaine and homely way, wherein they walke: and ſo either ſeekes him out a new and more pleaſing way of implicite faith, reuelation, ſelfe-conceitedneſſe, &c. as may beſt magnifie the pride of his holy mountaine, and yet ſatisfie his luſts, when himſelfe, and not the word, muſt be the vmpire of his actions: and ſo forſaking his true guide in ſteed of theſe fooliſh fires, is neceſſarily carryed vntounto all groſſe wickedneſſe, and yet desperately hardened thereby in impenitency and prophaneneſſe, and ſo makes vp the meaſure of his ſinne: or elſe (which is his faireſt courſe) he now takes his eaſe p. 333in the mid-way, and ſleepes ſecurely in the conceit of his forwardneſſe: as if, either he had done enough, and ſo will hauehave his reward in hand, or elſe had done ſo much, that it may ſafely excuſe his libertie in ſinne, or elſe had done too much, and therefore may iuſtly abate and reforme his former preciſeneſſe; may wiſely vnbend his bow, leſt it breake about his eares: whereby as he willingly fals from what he before gloried in, ſo now his glorie turnes to his ſhame. As not onelyonly hauing that taken from him, which he ſeemed to hauehave, becauſe hee ceaſeth the imployment thereof, but alſo being iuſtly giuen vp by the Lord to his owne luſts, and to glory in his ſhame, and thereby to harden his heart that it cannot repent.

Behold how the wicked runne counter, and in a whirlepit, and confuſion of all things. Euill they are, and yet they would ſeeme to be good, that they may be euill more cunningly. Good they ſeeme, and therefore they will entertaine the meanes of goodneſſe, and for a time ſculke into the path thereof: but p. 334as theeues onelyonly out of their couerts, take the high way to take their prey, and then they about againe to their old hants, and ſo greedily ſwallow the bait, that they are forced to caſt it vp againe, yea caſt away themſelues for euer thereby.

But bleſſed is the man whom the Lord chuſeth and teacheth his way. Surely as he affects his God aboue all, becauſe the Lord hath choſen him out of all, ſo for his ſake hee affecteth all goodneſſe, becauſe it comes from him, and he commands it ſo, and moſt affecteth that goodneſſe which moſt reſembles him, that he may be like vntounto him: yea ſo affecteth goodneſſe, as it is affected and ordered by him, as it may beſt auaile and further him to the full enioying of him, that ſo his deſire may bee accepted of God, that ſo his deſires may be perfected by him: and therfore with like affection to his God, hee affects all goodnes, ſincerity; not the appearance, but the ſubſtance thereof, not for his owne ends, but for Gods glory, not from outward occaſions, but from the inward purpoſe p. 335of the heart, not for a ſeaſon only, but continually, not in a meaſure to ſtoppe ſome preſent gap, but euen to be ſatisfied with the full meaſure thereof, and that wiſely in the way where it may be found, in whom al the treaſure of wiſdome & knowledge are ſtored aboue meaſure, that of his fulneſſe we might all receiue, euen grace for grace, renouncing in reſpect therof, all our owne goodnes whatſoeuer, and ſtill labouring to be found in Chriſt, that him we may attaine to the perfect ſtature.

Thus are the deſires of the faithfull, ſincere, and holy: and ſo they are crowned and bleſſed of the Lord.

For as we deſire according to the will of God, ſo are we furniſhed with two excellent graces for the attainment of our deſires. Namely, reſolution and endeauour. In both which, as in their deſires the Saints farre out-ſtrippe the hypocrite. As firſt,

Concerning their reſolution.

This vponupon good warrant and ſound groūds: namely, the wil of God, & their callings ſubordinate thereto, and their p. 336ciuill calling therein, ſubordinate to their generall, and all this grounded on the power of Chriſt to enable them, on his merite to accept and bleſſe their reſolution.

But in the hypocrite it is otherwiſe, either his attempts are altogether without reſolution, as being carried thereto by ſome ſodain & violent paſſion, or outward alluremēt, admitting no reſolutiō; or if any libertie be giuen hereto, then is it onelyonly ſome carnall warrant, either of our owne vnbridled will or affection, or ſome outward command or perſwaſion of carnall wiſedome, whereby it is enliued, and ſo confined there, without asking leaue of God, or at leaſt not depending on his aſſiſtance, and ſo either laſteth onelyonly like a meteor while it is nouriſhed with outward fuel, or vſually fals ſhort thereof, as preſuming to prohibite and limit the ſame, and ſo is iuſtly confounded thereby.

2. The reſolution of the Saints as it is grounded vponupon a ſure warrant, ſo it is attained by wiſe, earneſt, and holy meanes, ſpecially,

p. 3371. Prayer vntounto God, who onelyonly perſwades and reſolues the heart.

2. Examination of our own ſelues, & dispoſition to what we entend.

3. Debating wiſely of the meanes which may further vsus therein to make choyce of them.

4. A iuſt valuation of the thing to which we endeauour, as alſo of it fitnes for our calling & preſent occaſiō.

5. And wiſely furniſhing our ſelues in ſuch manner as we may attaine our purpoſes.

6. Determining vponupon ſooneſt and fitteſt opportunitie to put our reſolution in practiſe.

7. And not preſuming of the ſucceſſe, but liuing ſtill by faith in the iſſue thereof.

As for the wicked, it is not ſo with them herein. As their Grounds are deceitfull, ſo their way is ſlippery; they ſow vntounto the fleſh, and of the fleſh reape corruption. As they reſolue without God, ſo without him their reſolution is preſumption, and their beſt deliberation no better then deceit, either they p. 338ſacrifice to their owne nets, as if their courage were at their owne command, and ſo it iuſtly failes them when they hauehave moſt need thereof to continue, or elſe their purpoſes are barren and filled onelyonly with wind, not grounded on the true meanes, but puffed vp with the blaſt of vaine glory and ſelfe-deſert.

And ſo they vnderunder-rate what they ayme at, by not conſidering what it will cost them.

And ſo they are vnfurniſhed of ſuch meanes as may compaſſe the ſame. And therfore either neglect their opportunitie, til the doore be ſhut, or hold the winde in their fiſt, as if they could call backe the Diall of Ahaz ten degrees, or cauſe the Sunne to ſtand ſtill and wait their leaſure, till they hauehave buried their father, and ſatisfied their owne luſts. And therfore though they faile in the ſucceſſe, it is no more act, & if they doe preuaile, it will little auaile them, becauſe they bring foorth fruite vntounto the murtherer, & not vntounto God.

This is the difference in reſpect of reſolution.

p. 339The like may be obſerued concerning their different endeauours.

1. For though it bee common to both to attempt what they reſolue on, yet in their endeauour there is great oddes, whether wee conſider the ground or meanes, the manner, meaſure, or ſucceſſe thereof. For as the elect agree in the ſame grounds, both of their deſires, reſolution, & endeauour, namely, Gods holy command to binde them, that they may not thinke it indifferent, & his gratious promiſe to quicken & encourage them, in the attempt & ſucceſſe therof: ſo for the wicked, they vtterly reiect & neglect theſe grounds, as if they tooke away their liberty, and ſo abated of their courage, & in ſtead of theſe, offer ſacrifice to God with the ſtrāge fire of their owne good meaning or ſelfe conceit, and carnal wiſdome, & ſo kindle their reſolutions at this vnholy fire, and blow life to their endeauours by theſe bellowes of death.

2. As the ſaints lay a ſure foundatiō of their holy endeauours, ſo they build them wiſely by faire & likely meanes.

p. 3401. Such as are readieſt at hand, as being offred by Gods prouidence, which they may not queſtion or trauerſe.

2. And yet ſuch as are warrantable from the word, though otherwiſe leſſe likely in our eyes.

3. Such as our calling allowes, whoſe compaſſe we may not exceed.

4. Such as are ſafeſt, not going betweene the barke and tree, or by the riuer brinke, when we may keepe the mid-way.

5. Such as are faireſt and of beſt report, leaſt wee turne our libertie as an occaſion to the fleſh. And laſtly,

Such as may moſt humble vsus and confound carnall confidence, that God onelyonly may hauehave the glory.

But with the wicked the meanes are otherwiſe.

If they be ready at hand, they are baſe and ordinarie, not fit for his high spirit, not able to trie his valour, & therefore he muſt hauehave them farre off, that they may coſt him deerely, and ſo looſe the bird in hand, while he followes the other in the buſh: either he will be ſure, p. 341in the choyce of what means he likes, that if he preuaile, he may hauehave the glory thereof; or if his endeauour ſucceeds not in the meanes he is tyed vntounto, hee hath now ſufficient to lay the blame vponupon the meanes, yea vponupon God that limited him thereto: this is warrant good enough vntounto him, to take his owne way, becauſe he can ſpeed no worſe; nay, becauſe he ſees that many speed better thereby.

And therefore as he thinkes he hath good cauſe to challenge Gods wiſedom, in preſcribing and confining him to ſuch meanes, as ſort no better; ſo dare he not truſt God any longer therein, but will follow the wayes of his owne warie heart, either faſtning vponupon what is not agreeable to his calling, vponupon preſumption of his libertie in Christ, that all is his; or venturing vponupon moſt dangerous and vnlikely meanes, either to trie concluſions, or his owne refined pate, or vponupon thoſe which hauehave the worſt and bittereſt ſauour, as agreeing beſt with his diſtempered palate.

Thus is the difference in regard of p. 342the meanes in the endeauour, and ſuch like alſo may be obſerued in the manner of the execution: cach hauing his different manner according to th…r ſeuerall ground and meanes. The elect according to the certaintie of their ground and fitneſſe of meanes labouring

1. Diligently and chearefully, from ſuch aſſure… grounds.

2. Yea ſeaſonably and wiſely in takeing their fitteſt occaſions, and yet not do…ng on the meanes.

3 Still putting forward conſtantly according to the power of the meanes, and yet waiting patiently the ſucceſſe thereof, by committing themſelues and their endeauours to the bleſſing of God

But with the reprobate it is farre otherwiſe: if he be bound, he champes the bitt, and either muſt bee spurred forward by ſome pricke of his owne wiſedome, or elſe he dragges behinde, or caſts his rider. If hee be looſe, hee quickly runnes himſelfe out of breath and out-runnes his opportunitie, not p. 343tarrying Gods leaſure, and ſo tires in the mid way: whether hee bee bound or looſe, he is quickly weary of his worke, becauſe he cannot ſtay for the bleſſing, but will hauehave it in hand before hee hauehave done his worke.

This is the difference in regard of the manner of the endeauour: the like may bee noted concerning the meaſure thereof, which in the elect hath no meaſure in reſpect of his obedience to God, though he reape to himſelfe no meaſure of benefit thereby. But in the reprobate, is meaſured by it ſucceſſe therein to himſelfe; if well, he will trie againe, that ſo it may be better: if ill, he giues ouer, leaſt it may be worſe, his affection in no meaſure being truely ſet thereupon, and his appetite quickly ſurfetting vponupon the ſucceſſe thereof, with pride or ſecuritie, whereby either hee caſts vp his morſels to the diſgrace of his profeſſion, & ſo finds leanneſſe in his ſoule, though he hauehave bin gorged with quailes, or ſurfets therein to his greater confuſion for the abuſe of the meanes.

p. 344Thus is the difference in regard of the Meaſure.

But the maine difference is in the ſucceſſe.

For as the Lord promiſeth to fulfil the deſires of them that feare him, and fill the hungry with good things, and yet ſend the rich emptie away, ſo doe the Saints herein gratiouſly find the word made good vntounto them.

Either they obtaine what they deſire, if needfull for them: or they are recompenced with what may bee more ſeaſonable for the preſent, as to trie their faith and patience, ſo to purge out their droſſe, that they may be fitted for what they deſire, and to encreaſe their longing after the fulnes of heauen. This is certaine, if they speede as they deſire, they reioyce in God, and not in themſelues; if otherwiſe, they condemne themſelues, and iuſtifie God: howſoeuer they ſpeed, they know it is beſt for them; and therefore hitting or miſſing, they glorifie God.

p. 345But with the wicked it is not ſo: either they muſt ſpeed well at all times, or elſe God loues them not: and therefore if they ſpeed not well from him, they know another way to the Wood; rather then fayle, they will trie what Satan can doe; and if hee fayle, then farewell all. This is once, If they ſucceed, they may thanke themſelues, and not God; if otherwiſe, they may blame God, and not themſelues: howſoeuer they ſpeed, the Soule fares the worſe, and therefore hitting or miſſing they forſake God more and more.

Thus is the difference in regard of the ſucceſſe, more particularly to diſcouer the ſucceſſe of the ſpirituall combate in the elect, betweene the Fleſh and the Spirit, and ſo to apply the ſame for the reſoluing of the preſent ſcruple concerning the falls of Gods children, how they may ſtand with their ſpirituall growth, and further the ſame. As by theſe differences hitherto, it is apparant that the Saints euen in their greateſt fayling are not p. 346wholly deſtitute of the spirit of Grace to ſuſtaine them from vtter ſinking therein, but enioy alſo ſome gracious meaſure thereof, to their recouerie thereout: ſo more particularly may wee find, that herein as there is alwaies ſome true wraſtling of the spirit againſt the fleſh, ſo are there not wanting many liuely euidences herein, which doe plainely argue a dayly weakening of corruption, and a continuall encreaſe of grace, and ſo an haſtening to the life of glory.

That corruption is dayly more weakened, is euident,

1. That by their dayly faylings they attaine to a more cleare inſight of the power of originall contagion, and ſo more vnfainedly loath the ſame, yea more earneſtly deſire to be rid thereof, proue more warie againſt the occaſions of the ſame, and more skilful to repell the tentations thereto, and grow more tender and compaſſionate towards others: yea, by the experience of dayly faylings, thoſe ſecret and dangerous euils of Pride, Hypocriſie, Securitie, are p. 347graciouſly diſcouered and loathed, and the deceitfull heart dayly put to it triall, and caſt vponupon the free goodneſſe of God in Ieſus Chriſt, and ſo by him enabled dayly more and more to renounce it ſelfe, and ſo ſtill to be found in Chriſt, not hauing it owne righteouſneſſe, that ſo in him it may bee more then conquerour, as preuayling through him ſo farre forth, that it ſo ſubdues ſuch ſinnes as directly oppoſ… faith, that it neuer after fals into them againe actually, thogh it may often be moued therto, to prouoke more earneſt watchfulnes againe, & reſiſtance therof. And for all other ſins ſtill it makes conſcience of the leaſt, & allowes it ſelfe in none, ſpecially labours againſt the raigning ſins, either of it own corruption, or the times aboue all, keeps it iudgement ſound according to the wil of God what it ought to do, and declines, that ſo ſtill it may iudge & conuince it ſelfe for the ſame, to preuent ſecuritie and inſenſible hardnes of hart, & ſo to nouriſh & quicken faith in the merit of Chriſt, to the dayly weakning & ſubduing of the body of ſinne.

p. 348Thus is corruption dayly weakened, and ſo is Grace alſo dayly encreaſed, ſpecially ſuch graces as are ſimply neceſſarie to ſaluation, and doe moſt further perfection: As Faith, without preſent feeling, caſting vsus wholly vponupon the power of God, and preuenting ſuch reioycing in the fleſh, as might encroach on Gods glory. And ſo Humilitie, in the dayly denyall of our ſelues, and yeelding to Gods corrections: ſo dayly Repentance, aboue all ſinceritie and vprightneſſe, labouring to approue our hearts vntounto God in the diſlike of what wee doe, and deſire of the contrarie, approuing his righteous will, though it be to our owne confuſion, and condemning our ſelues before him, in what wee may be approued of men, becauſe hee knowes that in vsus, which wee find not in our ſelues, and requires that of vsus which wee are farre ſhort of. Thus doe the Saints thriue in grace, euen when they faile in ſinne, and ſo find the truth of that gracious promiſe, that all things ſhall worke together for the beſt vntounto them.

p. 349And thus of this first Scruple, concerning the dayly faylings of the Saints, how notwithſtanding they grow in Grace.

Caſe 2.

How the Saints may bee ſaid to grow in grace, when by reaſon of ſinne they hauehave ſo grieued the Spirit, and in a manner quenched the ſame, as that to their ſeeming they hauehave loſt all, and ſo are vtterly fallen away from grace.

The reſolution hereof conſiſteth in theſe things:

1. In a true confeſſion, that the deare Saints of God hauehave thus farre fallen, and hauehave hence thus conceited of themſelues.

2. In a wiſe diſcouerie of the grounds and cauſes of theſe their falls.

3. In explayning how in theſe dangerous defections they yet differ from Reprobates.

4. And ſo thereupon expreſſing how notwithſtanding theſe deſperate gnawnes, yet ſtill they grow in grace, and haſten on to perfection.

p. 350That the Saints hauehave thus farre falne, it is manifeſt by theſe examples.

1. By the example of Dauid, who though a man after Gods owne heart, yet fell into moſt greeuous and wilfull rebellious, multiplying his tranſgreſſions with ſuch an high hand, as that hee proceeded from the ſinne of adulterie (which happily was of careleſneſſe or weakeneſſe, being taken therein on the ſodaine) From hence I ſay, through ſhame of that ſinne, or delight to continue in it, hee proceeded to yeeld to carnall wiſedome, for the hiding of that ſinne vnderunder his tongue, and that by many wilfull and aduiſed ſleights.

Firſt, by ſeeking to make Vriah drunke, that ſo he might hide his ſinne, by companying with his wife: which though it might hauehave hid the ſinne, yet would thereby hauehave encreaſed it, both in that hereby it was hidden, and ſo muſt needs harden more the heart of Dauid: as alſo in that hereby Vriah muſt bee made pertaker of the ſinne, p. 351in ſharing in the now-adulterous bed, and ſo fruſtrating the law of God, for the puniſhment of the adultereſſe, yea, hereby alſo encreaſing the ſinne of Bathſheba, by couering the ſhame thereof, and ſo excluding repentance, yea herein alſo exceedingly encreaſing the ſinne, that the conception of Bathſheba might bee deſtroyed or hindered by this mixture of ſeede, and ſo the murther of the infant might be thereby procured.

Thus many wayes was Dauid confounded by this firſt policie, and yet behold hee hardens his heart more and more, and proceeds in his rebellions againſt the Lord.

And now when hee could not make Ʋriah pertaker with him in his ſinne; behold how hee makes vp, as it were, the meaſure thereof: in reſiſting theſe good motions which were offered from Vriahs refuſall, to awaken his conſcience and bring him to repentance, and turning them to the further encreaſe of his ſinne, and drawing in others to be pertakers thereof.

p. 352Now the laſt plot muſt be murther of his faithfull ſeruant. It was not enough to wrong his Bedfellow, but in ſtead of making her amends, her deare husband muſt be murthered, that ſo all hope of giuing him ſatisfaction might be preuented, and ſo her ſinne hereby encreaſed, and her conſcience perplexed.

And marke (I pray you) the particulars in this ſinne; all, as ſo many circumſtances, tending to aggrauate the ſame. Firſt, the notable trecherie of Dauid, herein arguing yet a greater meaſure of carnall wiſedome, and ſo aduiſedneſſe in the purſuit thereof. Behold, though Ʋriahs death be plotted, yet ſtill muſt hee bee entertained with great kindneſſe, and ſent away with fauour; yea, a Letter muſt bee ſent as in his commendation, to the Campe and yet including the ſentence of his death. And who muſt carry it, but Ʋriah himſelfe? that ſo the former ſinne may be further conceited, and the trecherie proue more notorious in the eye of the generall.

p. 353Thus poore Vriah goes as a ſheepe to the ſlaughter, and carries the fire in his boſome, to conſume himſelfe, carries the knife along with him, to cut his owne throate, and yet muſt come nigh no other herein, but great fauour from his Lord, good ſucceſſe in his meſſage.

And now he comes to the campe, he comes to receiue his doome: and will you ſee how, and when, hee receiues it; behold a heape of diuelliſh conſpiracies, Ioab muſt be the inſtrument thereof, who ſhould hauehave preuented it, and rather rewarded him for his former good ſeruice: and ſo he muſt be pertaker in the ſinne, and concealement thereof. Yea Vriah muſt be then murthered when hee is in his calling, fighting for his Lords life when when his Lord plots his death. Oh vnſpeakeable treachery! yea hee muſt be murthered in hote blood, when paſſion preuailing, his ſoule might bee diſtracted or endangered; and it muſt bee done too, vnderunder a colour to trie his valour, by ſetting him in the p. 354foremoſt rankes contrary to his place, that ſo he might be more diſtracted by this alteration, and put to ſome deſperate exigent: yea, there muſt be a recoyle of his company, hee muſt be left alone to grapple with the enemy, that ſo the treacherie of his followers might more amate his ſoule, and plunge him in despaire, and ſo death ſuddenly ſurprizing him, he might be ſwallowed vp thereof; and which makes vp the meaſure, not only Ioab the Captaine, but euen the whole hoſt muſt hereby drinke deepe of the cup of his iniquitie, yea bee alſo endangered by the fall of ſo valiant a Captaine.

Oh ſee how coſtly a thing ſin is! how luxurious & ſpreading; how deceitful & dangerous: it begins in pleaſure, it goes on in ſubtiltie and great perplexitie: it ends not but in blood and extreme crueltie. For marke I pray you, did not Vriahs blood crie for vengeance, and did not the wrath light heauily vponupon the Authours head?

p. 355Yea certainely, holy Dauid payed dearely for his ſinne. The more hee hardned his heart by adding to the meaſure of his ſinne, the more need he had of ſound and ſtrong purgations to clenſe him hereof. And had he not his fill of ſorrow for this little dram of pleaſure?

Yea certainly, the wiſe Phyſitian lets him alone for a while, to ſlumber herein: that it may appeare to bee his onelyonly arme that can raiſe vsus out thereof. Well may wee ſinke our ſelues more deepely therein, and ſleepe in ſinne, though it bee vntounto Death, yea till wee ſtinke in the Graue: But it muſt bee the power of God that can onelyonly awaken vsus; it muſt bee onelyonly his merciemercy to raiſe vsus vp againe, that ſo hee may hauehave the glory of his excellent goodneſſe. And how I pray doth the Lord recouer his ſeruant? Is it not by plunging him deepely into this pit of ſorrow?

Indeed hee beginnes with a ſweete and gracious promiſe of pardon thereof, p. 356but not before that Dauid had ſhamed himſelfe in confeſſing thereof, that ſo the ſenſe of Gods merciemercy might preuent extremitie of deſpaire: now the conſcience was throughly awakened by his ordinance, and ſo might alſo leade on to a kindly ſorrow for ſinne, vponupon hope of further application of that gratious pardon, and preuenting of ſuch iudgements, which might further tend to the diſhonour of God: and yet this tender of pardon is not obtained, before there bee an inward ſenſe of ſinne, and open confeſſion thereof, that ſo the Lord ſeconding his ordinance by the ſeaſonable effect thereof, his ſeruant might be preuented of preſumption, and ſo led on gratiouſly to wait vponupon God in his ſound healing and recouerie.

And marke I pray how the Lord doth herein proceede with him, though he hath a proclamation of pardon, and ſome hope no doubt thereof: yet how long is it before it be ſealed vp vntounto him; what ſtrange interruptions and ſpirituall diſtreſſes, come betweene p. 357the proclamation and ſealing thereof to his comfort.

Firſt, he that heard the proclamation of the pardon of his ſinne, yet hee heares it with ſuch bitter preambles & ingredients: it is prepared vntounto him with ſoure hearbs, & ſuch heauy news, as might make him ſee himſelf altogether vnworthy thereof, and ſo waite vponupon God for his ſound recouery.

Secondly, he ſhall be encountred with multitudes of ſorrowes, as hee had multiplyed his ſinnes: The ſword ſhall not depart from his houſe, who had ſmitten with the ſword; and hee that had abuſed the wife of his friend, ſhall hauehave his own wiues abuſed by his neighbours and children, ver. 10, 11.

And ſo the Lord will meet with him alſo in his kinde, meating vntounto him ſuch meaſure, as hee had wayed to others: that ſo he might acknowledge the righteouſneſſe of God, and by ſeeing his ſinne more cleerely in the glaſſe of his iudgements ſo ſeaſonably proportioned vntounto him in their ſeuerall times, in meaſure in the p. 358branches thereof, hereby hee might renew and perfect his repentance.

Thus roughly doth the wiſe Lord begin with his ſeruant, and yet mercifully too; denouncing but a temporal iudgement to ſuch high handed and deſperate ſins, that ſo his ſeruant might be in hope of eternall merciemercy, howſoeuer he might feele ſome temporary chaſtiſements.

And thus doth this Phyſicke worke with his ſeruant. It brings him to an hearty confeſſion of his ſinne in thankefulneſſe vntounto God, for not exacting the extremitie of his iuſtice, and ſo if it may be, for remitting or qualifying the temporall iudgement: that it might not tend to the diſhonour of God.

And yet becauſe howſoeuer he had carried the matter ſecretly; yet it could not but bee whispered and bruited to the diſhonour of God. Ioab was but an hollow friend, and might blab it out, the detayning of Bathſheba might proclaime the ſame, giuegive ill example to the ſubiect, cauſe religion to be traduced. Therefore marke I pray you how p. 359the wiſe Phyſitian tempers his potion.

His ſinne ſhall bee pardoned and yet chaſtiſed too, that ſo Dauid may ſee that there is great difference betweene the proclamation of the pardon, and applying thereof, that ſo his heart may be better fitted by the humiliation of the fleſh and ſpirit to prize and hunger thereafter, and ſo in due time to apply the ſame.

Though his ſin againſt God be pardoned, yet there is a treſpaſſe committed againſt men, and therfore the child muſt die for the making vp of this breach, and Dauid muſt hauehave his heart broken hereby in mourning for the childe, and ſo making way hereby for a more hearty ſorrow for his ſin, the cauſe therof. And this ſorrow for the child ſhal be in the end accompanied with reſt for the departure thereof, to confound the wiſdome of the fleſh therein, & ſo to teſtifie his ſubiection to the wil of God, & thereby in the particular aſſurance of the welfare of the child, to include his owne intereſt in that happineſſe which the child had attained.

p. 360And ſo he that had yet little ſenſible comfort of the pardon of his ſinne, yet makes conſcience to adde ſinne vntounto ſinne, whereof before he was too lauiſh, and therefore hee comforts Bathſhaba as a pledge that God ſanctified his former ſinne, and changed his adulterous eſtate into holy wedlocke; and ſo the Lord giueth a bleſſing hereunto, by ſealing vp the ſame with the fruit of the wombe, and bleſſing the fruite to ſit vponupon his loynes, and the deſtruction of the enemies. Thus doth the wiſe Lord mingle his comforts with his chaſtiſements, that ſo he might bee the better able to endure what was to follow, and to anſwer the Lord thereby in the worke of repentance.

And was there not great neede that he ſhould be preuented with ſuch cordials, that ſo hee might the better endure ſuch bitter ſtorms that fel thick afterward vponupon him, euen to the waſting not only of his marrow, but euen of his ſecret parts & pureſt quinteſſence? that he is not only forced to cōplaine that his bones were diſ-iointed, his fleſh p. 361putrified, his skin parched, but alſo that his ſoule claue vntounto the duſt, and refuſed comfort; his ioy was gone, and bitter ſorrow of spirit ouerwhelmed him on eueryevery ſide: And that ſo farre forth, that he was afraid that he was caſt off quite; that the spirit of God was vtterly departed from him; that the worke of his renued heart was vtterly aboliſhed, Pſal. 51.10.

What ſtormes here alſo fell vponupon his good name, by the raylings of Shimei, becauſe he had cauſed the Name of God to be blasphemed? 2. Sam. 16. What heauie ſtormes fell vponupon his Eſtate, when hee was not onelyonly thrust out of his Kingdome, but purſued for his life? What trecherie of his deareſt Councellors, becauſe he had reiected the councell of God? As the Word doth plentifully witneſſe, ſo doth it hereby make it good vntounto vsus, that the deare ſeruant of God ſo deepely ſmarted for his ſweet ſinne, that not onelyonly in the iudgement of others, but to his owne apprehenſion, he felt himſelfe no better then a Caſt-away; as p. 362forſaken of men; ſo alſo forſaken of God, as one free among the dead, and quite out of mind, whoſe hope was periſhed from the Earth.

Thus is it apparant in Dauids caſe, that the Saints hauehave not onelyonly fallen into grieuous and desperate ſinnes, but hauehave alſo thereby beene plunged into ſuch desperate extremities, as that in ſtead of growing in grace, they may ſeeme to hauehave lost all; yea, ſo to hauehave lost them, as that they hauehave neuer recouered againe, at leaſt not that Meaſure they formerly had.

The like may be inſtanced in the caſe of Salomon; that Iedidiah, beloued of God, that type of Christ; as alſo in Samſon, another figure of Christ; in Peter, the Apoſtle of the Iewes; Ionas, and many others.

And yet euen out of this darkeneſſe ariſeth this light, for our comfort herein: that ſeeing theſe were the deare ſeruants of God, called effectually by the bleſſed spirit, and ſealed vp to be his, not onelyonly by the p. 363inward worke of the spirit, but alſo by outward euidences, manifeſt to the Church of God; therefore notwithſtanding their grieuous falls, and faintings, they were ſtill the ſame in the inward purpoſes of God, howſoeuer they differed in the outward exhibition thereof; and ſo did ſecretly thriue in the generall, howſoeuer they might fayle for a time in particulars.

And ſo hereupon the Concluſion may be drawne, for the ſtabliſhing of all others that hauehave ſinned accordingly; that notwithſtanding their desperate falls and deſertions, yet they were and ſo ſtill are the children of God, and ſo ſhall in time be recouered out of their faylings, ſhall bring forth yet more fruit in their old age, though not ſenſible to the world, which muſt ſtumble at them, yet apparant to the spirit, yea alſo, in ſome meaſure, to their owne hearts.

For the manifeſtation hereof, a ſecond Concluſion is to bee added:

p. 364Namely,

That the deſertions and fallings of the Saints, both into ſinne and tentations thereon, are farre different from thoſe of the Hypocrite and Reprobate, and ſo ſuch, as are neyther totall, nor finall, but rather tend to their exceeding good and furtherance in the worke of Grace: As may appeare by theſe foure circumſtances.

Firſt, by the extent of God, in leauing his children to theſe deſertions.

Secondly, by the cauſes of theſe deſertions.

Thirdly, by the meaſure of them, and

Fourthly, by the iſſue of the ſame.

Concerning the purpoſe of God, in exerciſing his children with theſe great abaſing and deſertions: It is not, as the world imagines, becauſe they are greater ſinners then others, and ſo, howſoeuer they made glorious ſhewes in Religion, yet now are found out in their hypocriſie, and iuſtly confounded therein, Iob 4.5, 6.

p. 365Neither is it as the Saints themſelues doe fooliſhly imagine, that the Lord in anger meets with them for their ſinnes, and ſo hath iuſtly forſaken them: for then, in ſtead of finite and moderate ſtripes, they ſhould feele an vnſupportable weight, and be vtterly ſwept away therewith.

But the maine ground of Gods dealing with them, is his free grace and ſingular goodneſſe.

1. To reforme in them former faylings.

2. And ſo to preuent them from future, and thoſe moſt dangerous euils.

3. To manifeſt his wonderfull power, in ſuſtaining them vnderunder the burthen.

4. And to prouoke them to hunger after his euerlaſting preſence.

5. For the more glorious triall of their precious Faith.

6. And to diſcouer vntounto them the power of their Head Chriſt Ieſus, Col. 3.3.Col 3:3in whom their life is hid wonderfully, when it ſeemes not to expreſſe it ſelfe p. 366at all: euen as when one is in a ſwoune, the ſpirits retire to the head or heart, and are ſafely preſerued therein, howſoeuer the body ſeemes to be deuoid of life or motion.

7. Yea, to enable hereby to deale more effectually and yet tenderly with others, vponupon experience of their own tentations and abaſing.

8. And ſo to walke more humbly and cloſely with their God, in the reſt of their Pilgrimage.

Theſe I take to be ſome of thoſe gracious purpoſes which the wiſe and mercifull God diſcouereth in theſe grieuous abaſings of his Children. All which, as they proceede from his exceeding louelove, ſo they tend to his great glory, and their exceeding good.

For as the reforming of his children from former ſecret euils, which they hauehave not haply ſo thorowly repented of, muſt needs tend exceedingly to the glory of God, in that his Word is hereby iuſtified; in the end of his chastiſements his children are hereby p. 367better fitted to glorifie him in new obedience; and the World hereby eyther inſtructed to take heed of groſſe and open ſinnes, which they make no bones of, ſeeing the Saints ſmart ſo deepely for ſecret euils; or elſe confounded in their falſe imputations, by the reformation of his children, and ſo made inexcuſable: ſo alſo doth this tend to the exceeding good of the elect themſelues.

As that they are not onelyonly hereby aſſured of their intereſt in Gods fauour, in that they anſwere his ſpeciall prouidence in their corrections; but alſo enabled here to walke more chearefully in their calling, as hauing caſt away that which preſſed downe and clogged them before: yea, they are hereby better enabled to reforme and comfort others, when themſelues walke without iuſt Imputations; and ſo gayning hereby more aſſurance of their owne ſtanding, by a more holy watching ouer themſelues, in regard of new Surprizals.

p. 368The like may be ſaid concerning the other ends. For muſt it not much make to the glorie of God, that his ſeruants being hereby preuented of future euils, may walke more blameleſſely before him in louelove? And ſhall not this prooue exceedingly beneficiall vntounto them, that hereby they are not onelyonly preuented of ſuch bitter Phyſicke, but alſo led on more comfortably to the end of their Faith, euen the ſaluation of their ſoules?

And how doth the mightie Lord gaine vntounto himſelfe the glorie of his power, in ſustaining his children in ſuch extremities, which neither the world nor themſelues can poſſibly diſcerne any abilitie to vndergoe, much leſſe any hope or iſſue out of them? How are the Saints hereby ſtrengthened in their faith vponupon the power of God, Rom. 4.19, 20? How are they confirmed againſt all other Oppoſitions? How prepared againſt the Terrors of Death? And how enabled to ſtrengthen and comfort others?

p. 369And is not the Lord hereby much glorified, that his ſeruants hauing now experience of the deceitfulneſſe of the World, and their owne frailtie, doe therefore renounce all confidence in the fleſh, and ſo hunger more earneſtly after his glorious preſence, that ſo they may for euer be with him?

Can this chuſe but make exceedingly for their good? that they may not depend vponupon ſuch ſandie foundations; that they may follow harder after the marke, for the price of their high calling in Chriſt Ieſus.

And doth not the triall of their precious Faith gaine vntounto the Lord the glory of his faithfulneſſe, and excellent wiſedome, that by ſo contrarie a meanes, tries the liuely Faith of his children, whereby the dead Faith of the Hypocrite is diſcouered and confounded?

And doth not this triall of the Faith of the Elect bring forth patience, and ſo by patience, experience, and ſo by experience, hope; that they may not be aſhamed, but euen confirmed p. 370and enabled to ſee a farre off, euen beyond their troubles within the vale, and ſo eſtates them in this life, in the poſſeſſion of the life to come?

But aboue all, the vnspeakeable goodneſſe of God ſhineth moſt clearely vntounto them; that whereas they liue by Faith in the Sonne of God, as deriuing at the firſt their ſpirituall life from their Head Christ Ieſus; ſo ſtill not liuing in and of themſelues, but in and by Christ their Head; that ſo no more they liue, but Christ liueth in them, and they liue in him, euen by Faith, aboue all ſenſe and feeling in themſelues. Oh how doth this aduance the ſingular louelove of Christ towards them! that when they are dead in themſelues, yet they liue in Christ their Head; that when the operation of the spirit ſeemeth wholly to ceaſe in them, yet ſo long as it is the spirit of Chriſt, they hauehave right therein, though they ſeeme to hauehave no vſe thereof: yea, ſo long as there is life in the Head, the members, though benummed and ſenſeleſſe, hauehave by their p. 371vnion with Chriſt, fellowſhip in that life. Their spirituall life is not loſt, as they fooliſhly imagined, but retired to the Head, there to be kept more ſafely, and to be renewed in due ſeaſon more comfortably and powerfully: euen as the ſappe, retiring to the root of Trees in Winter, is not onelyonly therein preſerued, to preuent vtter death, but alſo cheriſhed and maintained, to be ſent vp againe into the branches, in the ſeaſonable time. Oh how doth this aduance the ſingular louelove of their Head towards them! that what they hauehave forfeited, and in a manner put wilfully from them, yet this life is continued and preſerued in their Chriſt. How doth it magnifie the power of Chriſt, in ſuſtaining them by his owne vertue aboue, and contrary to all ſenſe, in themſelues?

And doth not this alſo eleborate his wonderfull wiſedome, in reſuming hereby the glory, as of their entrance, ſo of their proceedings alſo in grace, wholly to himſelfe?

p. 372As for the good which the Saints reape hereby, it is alſo moſt glorious and comfortable.

What aſſurance hauehave they hereby of the truth of their being in Chriſt? Seeing it is now apparant, that they liue in him, and not of themſelues. Yea, how are they hereby confirmed in the aſſurance of their ſtanding, euen in their greatest deſertions, ſeeing it depends not vponupon their mutableneſſe, but vponupon the faithfulneſſe and constancie of their Head? How is their hope hereby maintained, in a gracious iſſue out of theſe ecclipſes and ſoundings, ſeeing the power of their Head can and will recouer them againe? Yea, what a ſure ground is hence gathered, for the perfitting of the worke in them, ſeeing hee that hath begunne the worke, will perfect it for his glory?

And that they may haſten their owne perfection, how doth this experience of their owne faylings kindle their louelove and compaſſion to their Brethren? how doe their extremities p. 373caſt them vponupon ſuch experienced Captaines, as are able to miniſter a word in due ſeaſon to them that are wearie? how is LoueLove hereby mutually enflamed and encreaſed? how is the pride of fleſh abaſed, and the power of grace encreaſed, by this mutuall rayſing vp and refreſhing each other?

And is not the Lord hereby wonderfully glorified on either ſide, both in thoſe that miniſter, and thoſe that receiue comfort?

Are not both hereby prouoked to ſticke cloſely vntounto God, and ſo to gaine him more glory in the beautie of Godlineſſe, and ſo hereby to make ſure and haſten their owne ſaluation?

Thus by the extent of God in theſe deſertions, it is more then manifeſt, that they are exceeding beneficiall in the iſſue to the Saints, and gaine much glory vntounto God, and ſo can no way proceed from his fierce wrath againſt ſinne, but doe euidence his exceeding louelove and mercy towards them.

p. 374Which that it may appeare yet more clearely vntounto vsus, obſerue wee further in the ſecond place, the cauſes why the Lord doth thus …baſe his children, and leaue them to be buffetted with ſuch bitter diſtreſſes.

Theſe as they may be partly gathered by that which before hath beene obſerued concerning the ſeuerall ends and purpoſes of God therein, as being ſo many ſpeciall cauſes thereof; ſo more particularly to diſcouer the wiſedome of God herein, if wee conſider the condition of our Regeneration, which is ſubiect to falling, in regard of it mixture with the fleſh, as alſo fitted to encreaſe, and perfection, in reſpect of the predominancie and dayly preuayling of the spirit: Theſe will affoord vsus both ſome light to diſcouer the cauſes of theſe faylings, as alſo miniſter ſome grounds of comfort for our ſuſtaining therein, and recouerie out of the ſame.

That wee are ſubiect to fayling, in reſpect of the mixture of corruption, p. 375ſo it is the wiſedome of God, to ordaine and diſpoſe of theſe faylings, for the further abaſing and confounding of the fleſh.

And as it neceſſarily falls out, that beeing left vntounto our ſelues, wee muſt needes bee relapſed into manifold euills; ſo it is the wiſedome of our God (ſometimes, in part) to leaue vsus to our ſelues, for the aduancement of his free grace, both in manifeſting hereby, that hee is not bound vntounto vsus, ſo in making good herein his faithfulneſſe towards vsus, in ſuſtaining vsus by his power, where hee ſeemes to hauehave vtterly forſaken vsus, and contrarie to our expectation, relieuing vsus by his merciemercy, though not according to our apprehenſion, and deſire in the particular, yet anſwerable to his moſt gracious wiſedome, in reſeruing the glorie thereof entirely to himſelfe, and alſo anſwerable to our maine deſire, to fit vsus for him, and prouoke vsus to hunger after him.

p. 376And therefore, though wee may not challenge our God, for leauing vsus to our ſelues, ſeeing it is our corruption, that immediately and directly cauſeth our fall; ſo much leſſe hauehave wee any iuſt occaſion to condemne his mercy, in leauing vsus to our ſelues, ſeeing hee doth ſo onelyonly leaue vsus, as that ſtill hee vpholds vsus by his power, and will no further leaue vsus, but that ſtill hee keepes vsus within the bounds of his grace, and ſo by the power thereof will recouer vsus againe, and turne our faylings to our greater encreaſe: yea euen in the very fayling, ſo worketh in vsus by his Spirit, as to effect an encreaſe of grace, euen in and by the very act of ſinne. For though hee neuer forſake vsus, till wee forſake him, and ſo hee is iuſt in leauing vsus; yet is his merciemercy wonderfull, in ſo leauing vsus for a while, that wee may forſake our ſelues, and ſo labour yet more and more to bee found in Chriſt, that wee may grow vp in him to perfection.

p. 377For the further cleering and manifeſtation hereof, know we, that our God both commandeth vsus to be holy, as he is holy, to be perfect as our heauenly Father is perfect; and ſo alſo changeth and renueth vsus in the ſpirit of our mindes and wills, by the spirit of his Son, which hee giueth vsus in our firſt conuerſion, that whereas before we were darkeneſſe, now we are become light in the Lord, that wee may walke before him as children of the light, in all holy and conſtant obedience, not liuing any longer vntounto our ſelues, in the ſeruice of our luſts, but liuing onelyonly vntounto our God, that hath bought vsus with ſo deare a price, that wee might glorifie him in body and ſoule, and ſpirit, for they are his, in all manner of conuerſation, continuing and abounding therein by the power of his ſpirit, that worketh mightily in vsus, euen to the perfecting of the worke of his glorious grace in vsus, that wee may be made perfect and entire, wanting nothing, euen to the comming of our Lord and Sauiour Ieſus Christ.

p. 378Thus hath the Lord renued vsus to the image of his Sonne, ingrafting vsus by faith in him, to be accepted throgh his righteouſneſſe, and enabling vsus by faith to liue and grow vp in him, euen to a perfect ſtature, to the full meaſure of the age of the Sonne of God. And thus did Enoch & Iob, Zacharie and Eliza both, and ſo hauehave many other euen to this day walked with God, in a conſtant courſe of holineſſe, though not without infirmities, yet free from groſſe and ſcandalous ſinnes, vnrebukeable heereof in respect of men, howſoeuer, not without corruption, and manifold imperfections in the pure and righteous eye of God; before whom, though they knew nothing by themſelues, yet they were not iuſtified by their owne righteouſneſſe▪ that they might bee freely iustified by the righteouſneſſe of Chriſt, and ſo dayly grow vp in him to perfect further holineſſe. If wee would know the reaſon herof, the Apoſtle anſwers vsus: That the power of God may be ſeene in our weakeneſſe, and his glory perfected in our infirmities. If wee yet demand p. 379why all the Saints hauehave not walked alike in the ſame conſtant courſe of vnblameable holineſſe: but that ſome aboue other, hauehave falne into foule and groſſe offences; as Noah, Dauid, Peter, and the like. There may be theſe reaſons giuen hereof.

Firſt, in regard of God. And that,

1. His free working in vsus by his ſpirit, who worketh not in all alike, leſt he ſhould ſeeme to be bound to vsus; or to one manner of working in vsus, leſt wee might imagine, that the righteouſneſſe in vsus, and not imputed to vsus, gaue vsus acceptance with our God, but worketh diuerſly according to the councell of his will for the manifeſtation of his power and free merciemercy, not in conuerting all at one time, nor in the ſame manner, nor leading forward all in the ſame particular current: but conuerting ſome at one time, others at another, and that diuerſly, according to their ſeuerall conditions before their conuerſion, and ſpeciall vſes in the Church of God afterward.

p. 380yet both by the ſame meanes, the power of his spirit in his ordinances, and alſo to the ſame maine end, euen the ſaluation of their ſoules, ſuch is the conuerſion of the Saints different, and ſo is alſo their leading on to perfection: both in regard of the different dispenſation of the diuine power, as alſo in regard of ſuch different tentations whereto they are ſubiect, as their vſes are diuers in the Church of God: and yet all to the ſame end, euen the glorie of God and their ſaluation. For as there is a different vſe of men in the Church, ſome to more publicke and waighty occaſions, others to priuate and inferiour ends; ſo alſo in regard hereof, as they are furniſhed with great gifts, ſo are they ſubiect to greater tentations, both from themſelues in wardly, of Hypocriſie, Pride, vaine Glory, Securitie, &c. as alſo from without, as from the World, Ambition, Worldlineſſe, Couetouſneſſe, &c. and from Satan, eſpecially, now more enuying ſuch as moſt labour the ouerthrow of his kingdome, and ſeeking p. 381by all meanes to hinder the worke of God by them: whence it commeth to paſſe, that as greater gifts are ſubiect to more ſpirituall euils of Pride, Hypocriſie, Securitie, &c. ſo it pleaſeth the wiſe Lord for the preuenting or purging out hereof, to leaue his children oftentimes to outward and groſſe euils, as Noah to drunkenneſſe, Peter to the denyall of his Maister, Dauid to Adulterie, &c. As for their greater humiliation, ſo for the aduancement of his greater merciemercy in their recouery, and for the better information and comfort of the Saints, that may fall into the like euils, as alſo to their owne exceeding aduantage. As

1. Being hereby better experienced both in the power of God, and malice of Satan, and ſo more confirmed in their pretious faith, and ſtabliſhed in Chriſt, and ſo in him more enlarged to the common good.

1. In releiuing and confirming their brethren.

2. In diſcharging their callings with more faithfulnes and profit.

p. 3823. As weaned hereby from the world, more gratiouſly.

4. And prouoked to hunger after their perfection: and ſo all this to the maine end euen their ſaluation: and yet in all theſe failings, not wanting ſuch ſpeciall aſſistance of the spirit, to ſuſtaine them in their fals and recouery out of them. And ſo farre different herein from the wicked, and ſo thriuing and benefiting euen in and by their falls.

That the Saints in their greateſt fals doe much differ from the wicked, appeares by theſe things.

Firſt, by their different entrance into them.

2. By their diuers cariage in them.

3. And thirdly, by the different iſſues thereof.

Concerning their entrance into groſſe euils: the difference is,

1. That the Saints as they altogether …ath and decline ſuch euils, and by no meanes are willing to entertaine the ſame with deliberation or purpoſe before hand: ſo if they bee ouertaken with any; it is againſt their maine purpoſe, p. 383either being carried thereto by ſome ſodaine alluring obiect or violent tentation, as neglecting their watch▪ and careleſſe of the meanes which ſhould preſerue them therefrom: whereas the wicked aduiſedly purpoſe before hand to commit them, ſeek occaſions thereto, and wilfully reiect ſuch meanes as may hinder them therein, eſteeming it their greatest croſſe to bee impeached herein, and accounting it their chiefe happineſſe to attaine their deſires therein. Thus they differ in the entrance, ſo alſo in their proceeding and lying therein. The wicked labouring continuance and increaſe therein by all kinde of hiding and nouriſhing the ſame, by excuſing, diminiſhing, denying, cloaking, and ſuch like, that they may ſleepe ſecurely therein. But the Saints, as they are ſenſible of their Fall, by power of their renued conſcience, ſo doe they labour by all meanes to recouer speedily againe, ſubmittting to the meanes hereunto, though bitter to the fleſh, and neuer giuing ouer, till they hauehave p. 388reclaimed themſelues, as being ſuſtained inwardly by the ſpirit, from ſecuritie and deſpaire therein, and enabled thereby in the vſe of the meanes, to a gratious recouery.

And this ſhall appeare by the third difference: Namely, the iſſues of theſe tentations. As that, Though the wicked are ſtill more enflamed with the louelove of ſinne, whether they continue therein, or by age, or other inuincible accidents, are debarred the act thereof, and ſo are iuſtly puniſhed with endleſſe torments for their vnſatiable deſire of ſinne: and ſo vſe all meanes to lengthen out and encreaſe their darling ſinne, though it be with leauing others, or leauing all good meanes which may hinder them therein, and ſo their bones are full of the ſinnes of their youth, and they goe downe with them to hell, yet with the ſaints it is farre otherwiſe.

As they deſire by all meanes to forſake all ſinne, ſo ſpecially doe they labour againſt their maſter corruptions, ſuch as by cuſtome or callings they are p. 385moſt ſubiect to, and ſo by the grace of God not onelyonly weaken the power of inward corruption dayly, but alſo get the masterie of ſuch ſpeciall euils, and neuer fall into them againe, at leaſt not in that meaſure and degrees as formerly, but with more loathing, and leſſe content; with more humiliation, and greater contention; more groaning vnderunder the burthen, more ſhaming of themſelues, more hungring after their diſſolution.

This is once,

As they by experience of outward failings grow more acquainted with inward corruption, and groane more earneſtly vnderunder the body of ſinne, their natiue pollution and originall ſhame; ſo hereby doe they make more conſcience of inward puritie, and vprightneſſe before God, and ſo get the better of thoſe ſecret euils, of Pride, Securitie, Hypocriſie, &c. And thereby gaine more power to reſist outward euils, and ſo are prouoked to a more conſcionable vſe of the meanes to arme them againſt the ſame; proue p. 386more carefull in the maine duties, wherby peace of conſcience may bee performed: Aboue all, are more quickened in their moſt pretious faith to rely wholy vponupon Chriſt, and ſo prouoked to haſten by all meanes after the marke for the price of their high calling: labouring to bee comprehended in Christ, that from him they may attaine to the reſurrection of the dead.

Thus doe the Saints differ from the wicked in the iſſues of their falls. By which it is apparant, that euen in, and by them, they thriue in Grace, and ſo notwithſtanding their greateſt failings doe both differ from the wicked, and alſo are preſerued and kept by the power of faith vntounto ſaluation.

And thus of the ſecond Caſe concerning theſe dangerous fals of the Elect.

Caſe 3.

Whether all that are truely conuerted are neceſſarily ſubiect to theſe terrors of Conſcience in the extremitie thereof.

p. 387The meaning is,

That whereas the Law is neceſſarily the Schoolemaster vntounto Christ, none can hunger after Chriſt but they which feele their want of him; and none can feele this, but by the power of the Law, diſcouering vntounto them their fearfull eſtate, that ſo finding no hope in themſelues, they may be forced to flie vntounto Chriſt. Whether therefore it bee not neceſſary to true conuerſion, that eueryevery one bee thus caſt downe by the power of the Law, and ſo caſt out of himſelfe, may be caſt vponupon Chriſt.

The occaſion of this Quere.

Firſt, Becauſe wee finde in the Scripture that though ſome were conuerted not without ſome ſuch precedent terrors in the deepeſt meaſure, as the Iayler, Act. 16. Thoſe three thouſand in the 2. of the Acts, and p. 388yet againe we heare of others, as of Lydia the Eunuch, and whoſe hearts God only opened and ſo brought in ſubiection to the obedience of Chriſt.

2. Many of Gods children cannot tell of the time of their conuerſion, and ſo it ſeemes were not thus deiected, which they could not likely forget. Nay they hauehave not beene obſerued by others, neither felt in themſelues ſuch extraordinarie terrors, and yet yeeld manifeſt fruites of a ſound conuerſion.

3. The wonderfull wiſdome of God ſeemes to euince a difference in the manner of conuerſion, leaſt it ſhould bee tyed to one way which in each is ſo diuers.

4. Laſtly, the different ſtate of ſuch as are conuerted ſeemes alſo to imply a difference in their conuerſion.

For ſome hauehave led a ciuill life before their conuerſion, free from notorious and fretting ſinnes. It may ſeeme that theſe needed not ſo great humiliation, as ſuch, who hauehave had their estate in ſinne ſtayned with foule and groſſe offences, who both p. 389in regard of themſelues, had neede of ſome deepe humiliation to bring them to a iust horror of ſuch wickedneſſe; as alſo in regard of others, that they might be terrified from committing the like, ſeeing they hauehave coſt their brethren ſo deere.

5 If wee conſider the diuers vſes and imployments of Gods children after their conuerſion, that ſome are to bee exerciſed in more publicke and waighty callings for the good of the Church, and others not ſo: this alſo may imply a difference in the manner of their conuerſion, that theſe need not ſo much humiliation as the other, or at leaſt are not like to bee ſo put to it.

Firſt, becauſe Satan will bee ſure to oppoſe more ſtrongly the conuerſion of thoſe, that are likely to bee greater enemies of his kingdome then the other. And,

2. The Lord in wiſedome ſo diſpoſeth, that theirs ſhall bee the greater humiliation, whom he hath more noble imployment for, that ſo being p. 390deliuered from greater terrors, they may bee more bound vntounto the Lord, and ſo prooue more ſeruiceable vntounto him, as hauing experience of his mightie power to ſecure them againſt all oppoſitions, in the execution of their callings; and by theſe greater Humiliations might bee gratiouſly preuented of Spirituall Pride and Securitie, which of all other will prooue the greateſt impediments to the moſt difficult and glorious imployments.

Thus Saint Auſtin confeſſeth, that his friend Alipius receiued his new birth with little or no ſtrugling, but as for himſelfe, he obtained not his quietus eſt without extreme terrors & conflicts. The reaſon is apparant which hath beene formerly obſerued.

And ſo as it is in the Naturall birth ſome mothers are deliuered with leſſe pangs, ſome with more, ſo why may it not be in the spirituall?

Theſe and ſome ſuch like may bee the occaſions of this Quere.

p. 391For Reſolution wherof theſe grounds muſt be layd.

Firſt, That there is no true conuerſion of any, without ſome Meaſure and degrees of anguiſh and trouble of conſcience.

The reaſons are,

1. From the Nature of Conuerſion, which is from darkeneſſe to light, from the power of Satan, to the obedience of God, from one contrarie to another: which that it may appeare to bee ſo in vsus, as being iuſtified by faith, wee hauehave peace with God, and ſo are tranſlated into his maruellous light; ſo muſt wee diſcerne our contrarie ſtate, yea feele in ſome meaſure the haynouſneſſe and danger thereof, that ſo wee may the better diſcerne the power of Chriſt in deliuering vsus from the ſame.

2. Nay indeede how can wee diſcerne the want of Chriſt, but by the ſenſe of our Miſery? how can wee prize the worth of Chriſt; but by diſcerning our owne worthleſſe and desperate ſtate?

p. 3923. And will not the ſtrong man now vſe all his power to keepe his hold and hinder the entrie of the ſtronger? will hee not for his part labour to enforce our vnworthineſſe to the vttermoſt; that nature ſeeing no reaſon why it ſhould hope for mercy in Chriſt, might thereby be more beholding to the free goodneſſe of God, in ſauing ſo vnworthy, ſo deſperat ſinners? Rom 4.11.

4. Doth not our God hereby vindicate the glory of our conuerſion onelyonly to himſelfe, ſeeing he bringeth light out of darkeneſſe, and heauen out of hell, working not onelyonly without, but euen contrary to all meanes on our part, which is the maine end of our conuerſion, that he which reioyceth may reioyce in the Lord? 1. Cor. 1.31.

Whence it followeth,

1. That whoſoeuer dreames of a conuerſion without ſome ſence of this former eſtate, when he awakes he ſhall prooue an hungry. Iſa. 29.7. Twofold more the child of perdition then he was p. 393before, deceiued in a falſe birth, and hardened to deſtruction.

2. That all that are truly conuerted, muſt hereby trie themſelues, that there hath beene ſorrow in the euening, before there is ioy in the morning; that they muſt ſowe in teares, that they may reape in ioy.

A ſecond Ground herein is, That howſoeuer all muſt hauehave this paſſage from ſorrow to ioy; yet all hauehave it not in the ſame meaſure, nor all at the ſame time altogether.

To this end wee muſt conſider, that as there are two principall faculties of the ſoule, concurring to produce theſe agonies, namely, the Ʋnderſtanding, to apprehend the cauſe thereof, and the Conſcience, to bee conuinced with deſert thereof, by application of the cauſe to our ſelues; whereupon followes neceſſarily the captiuating of the affections, to receiue the impreſſion thereof, and ſo to produce theſe bitter agonies: ſo it pleaſeth our good God wiſely to diſpoſe of theſe diuers inſtruments, that in ſome, one p. 394onelyonly ſhall be ſufficient to this worke of humiliation, in others, all ſhall concurre to encreaſe and aggrauate the ſame, according to the ſeuerall conditions of the perſons, and his diuerſe ends and imployments hee hath for them,

As that for ſome, it ſhal be ſufficient to be conuinced in iudgement, with their deſperat eſtate, that in themſelues there is no hope or poſſibilitie of ſaluation, that ſo they may diſcerne the neceſſitie of Faith in Christ, and apprehenſion of his Righteouſneſſe, for their Iuſtification, though their conſciences be not ſo farre bound with the guilt thereof, as that it may worke this extreme conſeruation and wounding of the heart and inward affections: it not being neceſſarie, that alwayes ſuch a fearefull distraction of the conſcience and affection ſhould follow the conuiction of the iudgement; and it being ſufficient for the denyall of our ſelues, to diſcerne our damnable estate, that ſo wee may diſcerne the neceſſitie of applying Christ.

And ſurely, if wee conſider herein p. 395the policie of Satan, who by theſe extreme abaſings of the mind, in the worke of conuerſion, may happily breed this conceit hereby, that by theſe bitter agonies wee may as it were be auenged of our ſelues for our former courſes, and ſo (as the Papists conceiue) may doe ſomewhat ex congruo by this humiliation as a worke of preparation, to fit our ſelues the better to the entertaining of Christ; nay, in ſome ſort may deſerue by this reuenge on our ſelues, that Chriſt ſhould the rather bind vp our wounds.

Is not the wiſedome of our God admirable herein, to preuent this conceit of merite, and encroaching on the glory of our Sauiour, by preuenting in many theſe extremities of abaſing; that ſo diſcerning onelyonly what they hauehave deſerued, and not feeling the ſmart of it, they may be more beholding to Chriſt, for preuenting them of that which they feared, and ſo walke more humbly before him all the dayes of their life, as hauing beene ſo gracious and fauourable vntounto them?

p. 396And that they may the rather bee prouoked hereunto, behold the ſingular wiſedome of God, in leauing many of their brethren to the extreme ſmart of that guilt, which they hauehave eſcaped; that ſo they may acknowledge the free worke of God in their conuerſion, ſeeing it is otherwiſe with their brethren then with them therein; that ſo they may in ſilence admire the wiſedome of their God, and alſo may bee more wiſe, to iudge of their brethren in ſuch extremities, though the like hath not befallen them, ſeeing the wayes of God are free and vnſearchable: eſpecially may walke more warily in their renewed eſtate; ſeeing what they hauehave eſcaped at their entrance, they may meet withall in their iourney, to the preſent confuſion of all their hopes, and diſappointment for the time of their greateſt comforts.

For ſo it vſually falleth out by the wiſe hand of our God, that thoſe which hauehave not felt theſe pangs in extremitie, in the trauell of the new birth, they vſually are ouertaken with them, in the p. 397growing vp thereof, leſt they ſhould inſult ouer their brethren, and becauſe they may through ſpirituall Pride and ſecuritie fall into ſuch euils, that may of neceſſitie require ſuch bitter phyſicke.

Whence we may conclude,

1. That though all hauehave not the like meaſure of humiliation, at their conuerſion; yet may wee not hereby conclude, that thoſe that hauehave had none, or leſſe then others, are not truely conuerted; no more, then it followeth, that thoſe which hauehave had deepe meaſure of humiliation, are truly conuerted.

For as it falls out in falſe conceptions and abortiues, that though the mother be put to intollerable paines, yet ſhe miſcarries in the birth: ſo it fareth with many hypocrites, who thogh they hauehave beene exceedingly abaſed by the Law, euen to extremitie of dispaire; yet either hauehave they beene ſwallowed vp in that fearefull pit, and ſo preuented of the worke of grace; or elſe if it hath falne out, that by meanes, either ſpirituall or carnall, they hauehave receiued p. 398ſome reliefe and eaſe of their pangs for the preſent, and ſo hauehave bin giuen vp to hardneſſe of heart, to ſleepe in that ſenſeleſſe eſtate; howſoeuer they may imagine this ſecuritie to be true peace of conſcience, and ſo thereupon dreame of a conuerſion; yet are they ſo farre from the truth of this worke, as that this their eſtate excludes them from all poſſibilitie thereof, yea, expoſeth them to ſudden and vnauoidable vengeance. 1. Theſſ. 5.3.

And yet on the other ſide, as wee ſee many Mothers to hauehave ſpeedy & eaſie deliuerance, ſo fareth it with others in the new birth, that they are called with leſſe adoe, and receiue their birth-right with much eaſe and comfort.

Which as it doth not hinder, but that others muſt paſſe through the extremities of this humiliation, that the power of God may more mightily appeare in ſuſtaining them in theſe agonies, and his free grace may be more aduanced in their more glorious deliuerance, as hauing happily a further purpoſe in theſe for the raiſing vp of others, by their owne p. 399experience out of the like extremities, &c. ſo for ſuch other reaſons as hauehave bin laid downe before, the wiſe conſideration hereof may teach vsus theſe leſſons, both in regard of our ſelues and others. Concerning our ſelues, 1. That though in regard of our hatred of ſinne, wee may imagine that wee cannot be too much humbled in the ſenſe thereof, to preuent hypocriſie, and relapſes thereinto: yet that in this caſe we wiſely ſubmit to our God, for the meaſure of our humiliation; not indenting with him, to be humbled as ſuch and ſuch, becauſe happily wee hauehave obſerued their deepe humiliation to be recompenced in due ſeaſon with extraordinary comforts; leſt it befal contrary to vsus then vntounto them, ſeeing the caſe is different. For though they, by diſpenſation of the Almighty, being ſo deiected, as if they might hauehave had their choiſe, would by any means hauehave declined it (for who indeed would willingly thruſt himſelfe into ſuch a conſuming fire?) hauehave by the mercy of God foūd a cōfortable iſſue thereout, & ſo bin counteruailed with extraordinary comforts, to p. 400aſſure them of their full deliuerance, and make them fit for their callings. Yet know thou that thy Caſe is otherwiſe, and therefore muſt iuſtly expect another iſſue: Namely, That whereas, in that thou doeſt thus preſcribe the wiſdome of thy God in this indention with him, for ſuch extreame humiliation; thou doſt herein no better then tempt thy God, and exalt thy ſelfe aboue him, in hunting his wayes, and teaching him what he ſhould do with thee; and ſo doeſt iuſtly expoſe thy ſelfe to the extremitie of his wrath, and yet depriueſt thy ſelfe of thy hope, to be recompenced with greater comforts. Hath it not been obſerued, that ſome ſuch as hauehave limited the Lord in this kinde, hauehave beene ſo ſatisfied with their deſire, that ſome hauehave not found comfort all their life long after, others not in twentie yeares or more after?

Take heed therefore, in the name of God, that thou tempteſt not the Lord thy God, thou ſhalt find troubles enough to meet thee, when thou art borne, and ſo better able to beare p. 401them: and wilt thou then deſire ſuch extreme troubles, when there is no ſtrength to bring forth? Submit thy ſelfe wiſely therefore vntounto the wiſdome of thy God for the meaſure of thy humiliation, I ſay euen when thou art conuerted, and ſo happily deſireſt to be auenged more deepely of thy ſelfe, for ſome offence againſt thy God, by this denouncing of thy ſpirit. Thy God is mercifull, and knoweth what thou art able to beare; hee delighteth not in the torturing and conſuming of his creature: It is all one with him, to bring vsus home with the ſhaking of the Rod, as with the ſmart of it. If hee bring thee home with more eaſe, thou art more beholding to his goodneſſe, that hath hereby made thee fitter for thy calling, and ſeruiceable to him and his Church: and ſee that this binde thee to more faithfulneſſe and contentedneſſe in thy formall wayes. If it pleaſe him to let looſe vponupon thee, and tri… thee to the Branne; remember it is thy gracious Father, that will ſuſtaine thee with one hand, while hee p. 402breakes thee in pieces with the other, that ſo hee may purge out thy droſſe throughly, and prepare thee to bee more pure Gold, to make a Veſſell of Honour.

Yet herein alſo bee thou wiſe on the other hand, that though ſome may bee conuerted without great ſenſe of theſe terrors, thou therefore fall to preſcribe the Ordinances of God, as if the Preaching of the Law were needleſſe; wee muſt heare nothing but the Goſpel, that ſo wee may goe in a Dreame to Heauen: For this is to runne from one extreme into another, and herein alſo to tempt the Lord thy God. For know this for a certainetie, that none can be fitted to entertaine the promiſe of life, but thoſe that are conuinced by the Law of their deadneſſe in ſinne.

And therefore, as it falls out among Malefactors, that though all are condemned by the Law to die, yet all are not puniſhed, but ſome repriued, and ſome pardoned; ſo is it in the conuerſion of ſinners: All muſt neceſſarily be conuinced of their damnable estate, before p. 403they can be fit for mercy: But it is not neceſſary, that all ſhould hauehave the like ſenſe and feeling of their puniſhment, ſeeing their conuiction may be ſufficient to prepare them to Chriſt, though others, of another ſpirit, eyther hardned in ſinne, or puffed vp with conceit of naturall and ciuill righteouſneſſe, had need of more battering and abaſing, to make them yeeld to God.

And therefore the Law muſt hauehave 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 onelyonly hauehave 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 hauehave onelyonly ſome grudgings, and yet in wiſdome runne to Chriſt, to preuent extremities; others againe are forced to flye p. 404vntounto him, vponupon 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 vntounto 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 hauehave 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 hauehave p. 405walked ſo conſtantly with God, as that they hauehave beene not onelyonly freed from ſuch groſſe euils as others hauehave 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 eueryevery 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 vsus 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 vsus with ſuch meanes, for preſeruation and conſtant obedience, that if wee be not wanting p. 406to 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 vsus in a constant courſe of obedience, and ſo of continuall feeling of the comforts of the spirit, is,

Firſt, a constant attending vponupon the meanes: both publikely, as

1. The powerfull Word preached.

2. The receiuing of the Sacraments often, with due preparation.

3. Often exhorting and ſtirring vp each other to holy duties.

4. Specially conſcionable keeping of the Sabbath: and ſo

5. Walking in our euill callings with all faithfulneſſe and dilig…nce, and yet with contentment, and retired affections; weaning our ſoules from the louelove 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.

p. 4071. Reſolue wee in all things to cleaue faſt vntounto 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 hauehave alreadie attained, much leſſe, that wee may bee too holy, but ſtill labouring to goe on to perfection, and dayly conuincing our imperfect righteouſneſſe, that ſtill wee may denye our ſelues, in the acknowledgement of our imperfections, and labour to bee accepted in the righteouſneſſe of Chriſt, and dayly grow vp in him to perf…ction.

3. Seeing by the power of Chriſt enabling vsus, we ſhall certainly attaine p. 408to the full and perfect meaſure; therefore reſolue wee ſtill to follow men as they follow Chriſt: not to ſticke in the beginnings of Chriſt, no not in any meaſure attained, but ſtill to follow hard after the marke, for the price of our high calling in Ieſus Chriſt. Thus for Reſolution.

Now for Endeuour and Practiſe, let our care be dayly, for conſtant endeuour in theſe things.

Firſt, in awaking with and to the Lord in thankefulneſſe for nightly occaſions, and meditation thereof, affecting the heart with the goodneſſe of God, and rowſing vp the ſame with renewing the Couenant.

2. In ſeaſonable renewing our Rep…ntance, for what hath paſſed formerly, eſpecially our boſome ſinne, which will now plead for continuance; watching againſt the occaſions thereof, and arming our ſelues with Faith, and reſolution againſt the ſame.

3. In a ſerious watching ouer our thoughts and firſt motions to euil, to preuent delight therein, & ſo practiſe thereof.

p. 4094. 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 vsus apart to our God, and humble vsus in our eſtranging from him, may put vsus to the ſearch of our estates, and ſend vsus dayly to approue our hearts vntounto God, and draw neerer vntounto 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, p. 410to confirme faith, or humble for ſinne, or warne againſt future ſtormes.

9. Wiſely entertaining all occurrents, which may put vsus 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 vsus to more thankefulneſſe and confidence in our God by our particular preſeruations from many euils which others hauehave fallen into, or ſupply of ſuch ſecret comfort which the world cannot be partaker of.

10. Not neglecting to ſtore vp ſuch particular ſound aſſurances as are offered in Prayer, hearing the Word, Meditation, Conference, &c.

11. And mourning ſeriouſly for the want of comfort herein, and ſo waiting on our God for the iſſue in his time; labouring more intention and intireneſſe, when wee come before him.

p. 41112. Being wiſe to recouer with all ſpeed out of any ſlip and ſleight failing.

13. Watching ouer our speech, with all feare and reuerence, ſpeaking alwayes as in Gods preſence, as vntounto God, with all vprightneſſe and faithfulneſſe.

14. Being carefull of our ſocietie, that we make choyſe thereof, and ſeeke to better the ſame, or be bettered by them, that wee may not returne to them, if they will not returne to vsus.

15. Meditating by our experience of the vanitie of earthly things, and yet not neglecting ſuch speciall worke of God, which may confirme our faith, and raiſe vsus to the hope of more durable riches.

16. Entertaining wiſely all occaſions to doe good, by all holy meanes, eſpecially to the houſe-hold of Faith.

17. And labouring to hauehave a fellow feeling of the troubles of others, iudgeing wiſely of the cauſe, ſtudying p. 412carefully the iſſue thereof. And preparing by their afflictions for our owne, and by our owne, carrying our ſelues more tenderly towards them.

18. Aboue all, ſtriuing to encreaſe and maintaine the aſſurance of Gods fauour by prayer, meditation, spirituall experience, dayly cleering of the heart of all carnall ioyes.

19. And ſo endeauouring to make all euen betwixt God and the ſoule, by examination, and iudging of the heart, and renuing the couenant.

20. And ſo lying downe in this aſſurance, as to bee prepared for the graue, and iudgement: of this looke more in the Dayly Sacrifice in the last Chapter concerning our lying down with God in the account of the day.

Thus if we walke dayly, wee ſhall be ſure to be kept from all fretting euils in a comfortable stay with God, and ioy of his ſpirit.

Auoyding carefully herein, ſpecially thoſe ſinnes that doe robbe God of his glory, as Hypocriſie, ſpirituall Pride, vaine Glory, which are the cauſes p. 413that wee are giuen vp to groſſe euils. And ſtill keeping our ſelues in the feare of God, and dayly labouring to cleere the euidences of our ſaluation.

Striuing to hauehave more familiaritie and entire fellowſhip with the Lord, that we may bee more and more knit vntounto him and kept by him in peace.

Aboue all, learning ſtill to liue by faith and not by ſenſe, and ſo preparing againſt the comming of Chriſt Ieſus.

And thus of this fourth Caſe.