The Wonderful Mystery of Spiritual Growth, Chapter 4

The Wonderful Mystery of Spiritual Growth · Chapter 4

p. 75CHAP. 4. Of the manner of our Spirituall growth, with diuers comfortable obſeruations therein, and vſes thereof.

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

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

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

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

p. 76The Spirit vouchſafing to reſemble our Spirituall renuing in the ſecond Adam, by our Naturall beginning in the Old.

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

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

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

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

To this end conſider we firſt, that as the New birth in regard of the better part, is immediatly created a New p. 77of God: and infuſed into the body, and ſo animates and quickens the whole: ſo is it in the New Man, it is wholly created of God a new, in righteouſneſſe and holineſſe, Col. 3.10.Col 3:10without any helpe of Nature; nay, contrary thereto.

Whence it followeth:

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

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

p. 78And hence ariſe theſe comfortable rules to meet with diuers tentations incident to the New birth, both for our triall and comfort therein.

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

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

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

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

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

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

p. 81A ſecond condition of the Naturall creature is, that it groweth vp euen from the firſt in eueryevery part; as being quickned by the ſoule, which is the whole in the whole, and whole in eueryevery part, enliuing and ſo encreaſing the ſame. And ſo it is in the New creature: EueryEvery part and facultie is liuely quickned by Grace at firſt, though it execute not preſently, the operations thereof: In regard of the defect of the inſtrument, and ſo eueryevery part growes vp together according to the meaſure thereof: As we grow in knowledge, ſo in conſcience of obedience, ſo in humilitie, for it imperfection, ſo in patience, &c.

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

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

p. 833. As in the New birth, though there be a facultie of eueryevery quality & power, yet there is not a preſent execution and vſe thereof: As there is in the firſt borne a facultie of ſpeaking, going, reaſon, &c. yet no preſent vſe thereof: ſo is it in the New creature. Though by the ſpirit, all graces are begun in vsus, in regard of the facultie of them; yet for the vſe of them, we muſt expect in thoſe ſeaſons, when they may beſt ſerue for Gods glory, and our building forward in Chriſt. Reaſons hereof are.

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

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

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

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

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

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

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

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

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

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

3. Whence theſe comfortable concluſions follow: firſt,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

As in reſpect of the meanes whereby it is wrought:1 Iames. namely, the immortall ſeede of the Word:1 Pet. 1.1 Pet 1 ſo in reſpect of the worke it ſelfe. 1. Iohn 3.8. Which is therefore reſembled by ſeed, Iohn 12. caſt into the ground.

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

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

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

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

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

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

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

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

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

And therefore:

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

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

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

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

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

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

And hence ariſe many comfortable p. 97concluſions, both to diſcerne the manner of our growth, and alſo to comfort vsus therein.

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

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

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

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

And therefore howſoeuer, though we heartily deſire and endeuour to be rid of ſome infirmities which doe daily encomber vsus, and ſeeme to abaſe vsus daily in our owne eyes, and yet cannot attaine the ſame; yet is the worke of the Spirit hereby more free and glorious, both increaſing hereby our deſires, and hatred thereof, and alſo accepting the ſame as ſufficient for the preſent: And withall, vſing in it ſingular wiſedome the Remaindure of ſuch corruptions as ſoueraigne Antidots to purge out and preuent the encreaſe of more dangerous euils of Spirituall Pride, Vaine-glory, Securitie, 2 Cor. 12.8, 9.2 Cor 12:82 Cor 12:9and ſuch like: and ſo by the purging out of theſe roots of bitterneſſe, gratiouſly weakens the power of ſuch infirmities, as we carrie about vsus, and prouokes vsus to a greater watchfulneſſe ouer them, and to a more earneſt deſire to put off this body of ſinne, that we may be wholly rid of them, Rom. 7.24. that ſo God may be all in all. And withall Recompencing p. 104gratiouſly the remainder of corruption in vsus, with ſuch neceſſarie graces of ſinceritie, humilitie, patience, and the like, that ſo hereby, we may be better enabled to ſubdue them, and ſo grow vp to perfect holineſſe in the feare of God, that God may hauehave the only glorie of all his goodneſſe. Thus doth our wiſe God bring light out of darkeneſſe, raiſing out of the remaindure of Corruption more ſight and hatred thereof, more det…rall of our ſelues, more repoſe in God, more affiance and reſting in Chriſt, more patience to beare affliction…, more charitie and compaſſion to …akers, more alienation from the World, more humilitie and abaſing in our owne eies, more hungring after perfection, and more haſtening thereto.

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

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

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

And therefore

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

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

Remembring now what is added, in the third place, as a liuely euidence of the working of the Spirit, that we know not whence it came, nor whether it goes: Therein giuing vsus to vnderſtand, that though we ſhall know ſo much of the working of the Spirit, as ſhall be ſufficient for the preſent, yet is it ſtill a free worker; we may be to ſeeke if we will walke by ſenſe, of any worke that p. 108is paſt, as if that all our former meaſure were but in hypocriſie, and wee may be to ſeeke of what ſhall follow after, if we tie God to any particular way, ſubiect to our apprehenſion, and do not ſee a farre off by faith, reſting vponupon the promiſes of our God, aboue our worthineſſe, yea aboue our capacitie thereof, becauſe we muſt ſtill grow in knowledge, and ſo grow in grace; yea, though we doe liue by faith, both in diſcerning, whereunto we are come, and whither we may goe in generall; yet ſeeing we know but in part, 1. Cor. 13.9.1 Cor 13:9and ſo at the beſt ſo farre can beleeue, as that ſtill we muſt deſire the Lord to helpe our vnbeleefe: Math. 8.Matt 8therefore neither can wee diſcerne all the particular waies of God, whereby he hath led vsus hitherto; neither ſhall we be able to follow God in all his waies: whereby he wonderfully bringeth light out of darkneſſe; and by his ſecret power ſuſtains & enables vsus in our growth, aboue all that we can thinke or deſire, that he may hauehave the only glorie of all his mercies, Epheſ. 3.20.21.

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

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

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

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

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

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

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

To conclude this point, If we ſhall but conſider why the worke of Grace is called a Myſterie, Matth. 13. Epheſ. 3.7, 8 1 Tim. 3.16.Matt 13Eph 3:7Eph 3:81 Tim 3:16not only becauſe it was hidden to the former Ages in regard of the Reuelation of the foundation thereof Ieſus Chriſt, Rom. 16.27.Rom 16:27not then exhibited in the fleſh; and in reſpect of the manner of the Reuelation to our fore-fathers, euen by types and ſhadowes, that ſo they might more earneſtly deſire the ſubſtance it ſelfe, and might by them be led thereunto: But eſpecially, In that euen now to vsus that enioy the ſubſtance, p. 112It is alſo a myſteris, 1. Cor. 2.7.1 Cor 2:7both in that it is hidden to thoſe whom the God of this World hath blinded, 2. Cor. 4. And alſo euen to whom it is reuealed, yet vntounto them alſo it is ſtill a myſterie, as not being able to diſcerne the hight and bredth, Epheſ. 3.17, 18.Eph 3:17Eph 3:18and depth and length thereof: howſoeuer they may apprehend ſo much as for the preſent ſhall ſuffice. Theſe things, I ſay, if we well conſider, wee may hereby diſcerne and iudge of the manner of our growth, that ſtill it is in a myſterie. As not to be diſcerned by the worke, but by the effect thereof; and yet no otherwiſe by the effect, but that ſtill it leaues occaſion of further doubting, and ſo of further ſearch. Our wiſe God reſeruing hereby vntounto himſelfe the only glorie of leading forward the Worke, by ſtill abaſing vsus of all confidence therein, and ſo ſending vsus daily to the fountaine of this Myſterie, God manifested in the fleſh, that ſo in him wee may grow vp to perfection.

The ſumme is,

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

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

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

And thus of the manner of our Spirituall growth.

And hereof we may make theſe Generall and Particular vſes.

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

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

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

Is not hereby iuſt matter daily offred vntounto vsus, to the abaſing of ourſelues in our beſt knowledge of Gods fauour, or our owne ſtanding therin; ſeeing we do but at the beſt, heare but the ſound thereof and are many times ſo to ſeeke, that we know not whence it commeth, nor whither it goeth? Is not the mercy of God p. 117admirable herein, ſtill to preuent vsus of reſting in any meaſure we hauehave attained? ſtill to prouoke vsus to deny our beſt righteouſneſſe, that wee may be found in Chriſt; ſtill to hunger after the fulneſſe in heauen, and all this euen by faith in the Sonne of God. Whereby as wee diſcerne the inſufficiencie of our beſt righteouſneſſe, as apprehending by faith the perfection of Chriſts obedience, and ſo ſtill renounce our ſelues and lay further hold vponupon the merit of Chriſt: So it is faith alone that prouokes a Spirituall appetite to hunger after the eternall perfection, by enabling to ſee beyond things preſent, into the things to come, 2. Corinth. 4.18. Yea by faith we are enabled to ſee within the vayle, where-into Chriſt the fore-runner is entred for vsus, that ſo we alſo may be drawne vp to him, and be for euer with him. Behold the life of a Chriſtian,Gal. 2.20.Gal 2:20 euen to liue by faith in the Sonne of God; behold the Progreſſe in this ſpirituall life, we walke by faith, 2. Cor. 5.7.2 Cor 5:7and not by ſenſe; obſerue the perfection and approching vntounto glory, wee ſtill ſight p. 118the good fight of faith, 1. Tim. 6.12.1 Tim 6:12and lay hold of eternall life: ſo ſure is the eſtate of a Chriſtian, as not liuing in and of himſelfe, but in and through the Sonne of God, by faith: ſo comfortable is our Chriſtian life by faith, as hauing ſuch daily experience hereby of the wonderfull wiſedome, and power, and goodneſſe of God, and ſo thereby hauing gracious fellowſhip and meruellous familiaritie with our glorious God; ſo ſweete is our experience hereby,Rom. 8.29.Rom 8:29 in finding all things to worke together for the beſt, euen becauſe through Faith we can meaſure them by the iſſues thereof: ſo comely and conuenient is this life of faith, in that hereby we preſerue intirely the Prerogatiue vntounto God, that he may hauehave the only glory of the worke; and yet by faith are graciouſly quickned and enabled to follow hard after the marke, Phil. 3.13.Phil 3:13and lay hold of eternall life. As hauing by faith receiued already the earneſt of our Inheritance, and ſo prouoked by faith to perſue the ſame with more eagerneſſe, yea enabled by faith p. 119to the daily purifying of the conſcience from euill workes, that ſo we may draw neere by faith with boldneſſe vntounto the Throne of Grace, and thereby by claime the performance of Gods Promiſe, that he that hath begun the worke, Phil. 3.6.Phil 3:6would perfect the ſame; yea, by faith we daily proceede from faith to faith, from one degree thereof to another, till at length we attaine the end of our faith, 1. Pet. 1.5.1 Pet 1:5which is the ſaluation of our ſoules.

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

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

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

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

A ſecond vſe is of Reproofe.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Which though it proues an occaſion to challenge our eſtate, as being forſaken of God, and ſo many times plungeth into the very iawes of deſpaire; yet why may not this proue ſoueraign and profitable vntounto vsus, as well as Phyſicke compounded euen of poiſon recouers deſperate diſeaſes? Is not the wiſedome of God more admirable herein to cure contraries by contraries? Is p. 128not the power of God more glorious in ſuſtaining in theſe extremities? Is not his merciemercy more glorious in releeuing vsus by an inuiſible hand, and intermingling ſuch ſparkes of hope, with theſe flames of deſpaire; as that though our ſelues cannot diſcerne the ſame, yet others that ſtand on the ſhore, and hauehave paſſed through ſuch helliſh ſtormes, may both ſenſiblie diſcouer the ſame, and apply it to our ſuſtaining and recouery in due time? And doth not the ſpirit herein worke wonderfully for the triall of our faith, Iob 13.15.Job 13:15that though the Lord kill vsus, yet we ſhall trust in him? Is not our louelove vntounto God wonderfully confirmed, that now will follow him, though he ſeeme to forſake vsus; that now faſten vponupon him, when he ſeemes to ſhake vsus off?

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

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

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

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