The Wonderful Mystery of Spiritual Growth, Chapter 5
THE CONTENTS OF THE FIFTH CHAPTER.
1. Concerning our life by faith, and not by ſenſe.
2. To compare Spirituall things with Spirituall.
3. That we muſt bring forth fruit in due ſeaſon, according to our callings.
4. That God accepteth the will for the deede.
5. That by the manner of the mortification of the fleſh, the manner alſo of Spirituall Growth may be diſcerned.
CHAP. 5. OF CERTAINE Rules very neceſſarie to diſcerne the Manner of our Spirituall Growth, and to comfort vsus therein.
HItherto of the Manner of our Spirituall growing in grace.
Whereby as we may in part be ſatisfied, in regard of ſuch cauils which carnall reaſon may obiect againſt the ſame. So for our further inſtruction and ſatisfaction herein,
Obſerue we further theſe Rules.
Firſt, That we muſt liue by faith, and not by ſenſe, 2. Cor. 5.7. that is, to diſcerne the Manner of our Growth: not ſo much by what we preſently diſcerne, or by the preſent effect of ſuch meanes as we hauehave vſed thereto, for this may deceiue vsus many waies; as by the power of God, 1. Pet. 1.5.in bleſſing the meanes aboue what we can thinke, Rom. 4.21.much more feele for the preſent. And ſo by the power of faith being able to diſcerne a farre off what is fitteſt for Gods glorie, and what is prepared for vsus, to be capable of glorie, we ſhall be ſo farre ſatisfied in the manner of our growth, as, ſo to be thankefull for any worke we finde, though it anſwer not the meanes, or our expectation for the preſent, as ſtill to be humbled for what we diſcerne not, or what we doe diſcerne not correſpondent thereto; and ſo ſtill to hunger after the righteouſneſſe of Chriſt by whom we may be ſatisfied, both in the preſent meaſure, that it ſhall be accepted in the Couenant, and ſo enabled thereby to a daily further meaſure, that ſo at length wee may attaine to perfection.
And this both by comparing what is paſt with what is preſent, that ſo we may diſcerne whereto we are come, and by thankefulneſſe make way for further ſupply; as alſo by things paſt and preſent looking to what is to come, that ſo wee may not ſticke in any meaſure receiued, but rather haſten to that which is before, Phil. 3.13.and that ſtill looking to Ieſus the Authour and finiſher of our faith, that ſo wee may endeauour to perfect holineſſe.
Thus we muſt liue by faith in diſcerning the manner of our growth. And this will affoord vsus many Comfortable concluſions to ſettle vsus againſt diuers tentations, which are incident hereto.
As firſt,
Whereas it much diſtracts the Saints, that becauſe they cannot ſenſibly diſcerne for the preſent, the ma…ner of their Spirituall growth, no more then they can their naturall: therefore they queſtion oftimes the truth thereof. If now they ſhall know, that in the diſcerning thereof, they muſt liue by faith, and not by ſenſe; this diſtraction will eaſily be remedied.
For now, ſeeing that may be beleeued by Faith, which is not apprehended; nay, is contrary to ſenſe: therefore though our growing be not diſcernable to ſenſe; nay ſenſe apprehends ſomewhat, that may be contrarie to our growth, therefore notwithſtanding theſe, we may ſtill grow in grace. Nay, ſeeing we grow by faith and not by ſenſe, therefore is this vntounto vsus a true euidence that we doe grow indeed, when we doe not ſenſibly diſcerne it for the preſent, when we find ſomewhat in appearance, & oppoſition contrarie thereto: if we yeeld not hereunto, but rather liue by faith in the power and wiſedome of our God, bringing light out of darkneſſe, and ſhewing his power in our weakeneſſe, this indeed is a true token, that we grow in ſpirituall knowledge, and heauenly wiſedome, to diſcerne things that differ: and ſo alſo that we grow in grace, and ſo doe hereby fight the good fight of Faith.
2. Whereas to liue by Faith, is not only to hauehave ſome feeling of what wee beleeue by the ſeale of the ſpirit in generall, as that thereby we are perſuaded of the truth of the worke in vsus: But to liue by faith, is further to rely vponupon the free power and goodneſſe of God, aboue what preſently wee feele;Rom. 4.17, 18. leſt our preſent feeling cauſing ſpirituall Pride, and ſo ſecuritie, and ſo hardneſſe of heart, and remiſſeneſſe in well-doing, do thereby hinder our ſpirituall growth: therefore, howſoeuer we may hauehave ſome ſuch ſenſe of the worke of grace, as that we may iuſtifie the truth of it for the preſent in the meanes, at leaſt in humbling vsus for our fayling and imperfection therein: that ſo it may not be in vaine. Yet ſtill we muſt liue by faith, aboue any ſuch preſent feeling, both to hauehave the comfort of the acceptance of what we hauehave done, aboue the worth thereof, as alſo to looke forward and lay hold vponupon the fulneſſe of Chriſt, in whom our imperfections ſhall be holpen, and our wants daily ſupplied vntounto the perfecting of the worke of grace in vsus.
And therefore,
Though we feele but ſo much for the preſent, as may keepe vsus from ſincking in deſpaire; yet ſtill we muſt liue by faith aboue all preſent feeling or deſire, that we may be kept from preſumpt…on, and kept in a continuall hunger after the beſt graces. And this meeteth with a ſecond tentation ariſing from preſent feeling of the worke of grace, teaching vsus to auoid Spirituall Pride, Preſumption, &c. by liuing ſtill by faith aboue and beyond all preſent feeling.
And ſecondly though in our beſt performance of holy duties, we finde not that preſent anſwer as we expect; but rather meete with what is contrarie thereunto; yet if now we can liue by faith, we ſhall be fully ſatisfied. For faith will now teach vsus to performe obedience vntounto God ſimply, becauſe he commands, and not ſo much for what is promiſed; and ſo to meaſure our Spirituall growth rather by encreaſe of our obedience, then returne of the iſſue thereof.
Yea, though we hauehave not our particular anſwer for the preſent, yet the triall of our faith will bring forth Patience, Iam. 1.3.and Patience will perfect the worke by pe…ſeuerance therein; yea faith, Heb. 11.1.which is of things not ſeene, will enable vsus to ſee a farre off into that great Reward, Heb. 11.26.which will ſufficiently ſupply and recompence all our preſent diſappointments and waitings.
Nay, though we meete with contrarie blaſts, and iſſues to our deſires; yet Faith that purifieth the heart, Acts 15.9.will reueale vntounto vsus ſome inward cauſe of theſe contrarie effects: and ſo will enable vsus to purge out ſuch ſecret euils of Spirituall pride, vaine-glory, and ſuch like, which vndoubtedly hauehave ſtaied Gods hands from giuing vsus our deſires: yea, ſuch herein is the power of Faith, that reſting vsus vponupon the power & good pleaſure of God, it will thereby pacifie the minde in what God pleaſeth to diſpenſe, and ſatisfie alſo the ſame, that this is beſt for vsus, though for the preſent we cannot diſcerne it, through impatience, pride, or ſuch like; yea the power of faith will diſpell theſe fogs, and make manifeſt to the aduiſed Spirit, what may be beſt for it.
Yea, herein alſo appeareth the wonderfull vertue of faith, that it will keep the worke a foote more earneſtly, the more it ſeems to be croſſed; & continue the ſame more eagerly, in hope at lēgth to preuaile, and neuer giuegive ouer till it hath ouercome the Lord.
Oh that we could wiſely conſider thereof. Indeed wee hauehave a Promiſe, that if wee beleeue, wee ſhall obtaine whatſoeuer wee aske; ſo that it may ſeeme, that if we doe not obtaine, wee doe not beleeue. But if we remember withall, that we muſt aske according to Gods will, and that Beggars muſt be no chooſers, and that we may not indent with God, either for the time, or particular; for ſo we liue by Faith, we may vndoubtedly obtaine what is beſt for vsus; if not the particular for the preſent, yet what meane-while ſhall be better, and the particular, if neceſſarie, in the time moſt conuenient. Only let vsus pray in Faith, Iam. 1.6.and ſo wait with Patience, apprehending him which is inuiſible, and in him, the glory to be reuealed; and ſo ſhall we obtaine whatſoeuer may further thereunto in that time and manner and meaſure as may be moſt auaileable.
To conclude this Point,
The neceſſitie of this life by Faith ariſeth from theſe two conſiderations:
1. From that admirable and wiſe manner of Gods dealing with vsus, in leading forward to perfection.
2. From our weake and diuers manner of apprehending the ſame. i. Gods dealing herein is diſcerned.
Firſt, by bringing light out of darkneſſe, that is, by producing contraries out of contraries; good out of euill; grace out of ſin. And this the Lord doth diuers waies.
Firſt, Generally working out of eueryevery ſinne. 1. Senſe of our owne inabilitie, and corruption. 2. So ſorrow for the ſame, and ſo repentance, & ſo more humilitie & warines againſt future aſſaults, and greater tentations; ſo that of neceſſitie here we muſt liue by Faith, that by this peircing and cleere light, we may be able to diſcerne through the thicke cloude of voluntarie ſinning, notwithſtanding an vnwillingneſſe to commit the ſame, that in the ſweet of ſin, we may diſcerne the bitterneſſe thereof, & a loathing of euill, euen in the tickling delight of the ſame, and ſo may be brought to true humiliation for the ſame, that in the bitterneſſe of ſinne, we may diſcerne the merciemercy of God, in correcting vsus in this life, And by the merciemercy of God may be brought to ſuch a kindly ſenſe of corruption, as that though it doe aboue ſenſe abaſe vsus, in regard of our deſerts, yet it may not ſinke vsus in deſpaire, in reſpect of Chriſts merit; ſo that our ſorrow for ſinne may not vnfit vsus to vſe the meanes for the conqueſt thereof; that in our combate and wraſtling againſt corruption, which we ſhall neuer be rid of here, we may rely vponupon the power of God, to ſuſtaine vsus aboue our abilitie; vponupon the promiſe of God, to giuegive the iſſue, though we diſcern no likelihood thereof. Eſpecially, that we may rely vponupon the free goodneſſe of God, to accept our weake meaſure of repentance, aboue the worth thereof.
A ſecond ground of this neceſſitie of our life by ſaith is, the conſideration of Gods ſpeciall dealing with vsus, in bringing light out of darknes: & this alſo diuerſly.
As 1. By turning about our failings in wel-doing, to be a meanes to empty vsus of all confidence in our owne righteouſneſſe,Gal. 2.20. or meaſure of grace we hauehave attained, that ſo we may be caſt vponupon the merite of Chriſt by faith, for the acceptance of our perſons aboue the ſenſe of our own worth; and ſo alſo by faith may daily receiue new ſap and nouriſhment from Chriſt our head, to bring forth more fruit, and ſo in him to grow vp to perfection.
A ſecond worke of God in bringing light out of darkneſſe, implying the neceſſitie of our life by faith, is, that for the diſcouery and purging out of the roote of our inbred corruption, and naturall concupiſcence, he leaueth vsus to be ouertaken with ſome bitter fruits thereof, as not only to be peſtered with many fearefull and blaſphemous thoughts and imaginations; but ſometimes to breake out to ſome vnſeemely actions, that ſo we may take further notice of the power of that contagion, and defection, and ſo labouring to cleanſe the fountaine, may make the ſtreames more pure and gracious.
And hereto we hauehave ſpeciall vſe of liuing by Faith, and not by ſenſe. As, That in our preſent failings, we rely not ſo much vponupon our actions, as vponupon our purpoſes in faith, not ſo much vponupon what we are for the preſent, as what we hauehave beene formerly, nay, what we ſhall be; not ſo much vponupon our impotencie, as the power and wiſedome of our God, in bringing light out of darkeneſſe; not ſo much vntounto the preſent deſertion, as the iſſue thereof: aboue all to plead our right in Chriſt, and to rely vponupon his righteouſneſſe; All which are gracious workes of Faith, aboue, and contrarie to ſenſe.
A third worke of God in bringing light out of darkneſſe is; that whereas the Saints are ſubiect to many Spirituall euils, as Vaine-glory, Spirituall pride, hypocriſie, ſelfe-louelove, ſecuritie, &c. It pleaſeth our wiſe God, for the purging out, or preuenting the extremitie of theſe Maſter ſinnes to leaue vsus many times to outward and groſſe euils; wherby our corruption being throughly abaſed, and ſelfe-abilitie confounded, whereby the Pride of our profeſſion, being diſgraced, and carnall confidence reiected, we are heereby led by Faith to a more through deniall of our ſelues; and ſo a more carefull ſearch and purging of the Inward-man; being ſuſtained by Faith in theſe euils, to preuent deſpaire and ſecuritie, and ſo graciouſly enabled to lay hold on Chriſt for the perfection of the worke of ſanctification begun in vsus.
And ſo this firſt manner of working, in bringing light out of darkeneſſe, doth euidence the neceſſitie of our liuing by faith.
A ſecond manner of Gods working, in leading forward to perfection, is by manifeſting his power in weakeneſſe, that howſoeuer, there be ſomewhat begun in vsus, yet it is in that weakeneſſe, and infirmitie, that of neceſſitie there muſt be a mightie power of God, manifeſted in bringing forward the worke; and this weakeneſſe doth much ſerue to the aduancement of Gods wonderfull power. And to both theſe, there is neceſſary vſe of liuing by faith, both to diſcerne and apprehend the power of God in weakeneſſe, as alſo to giuegive him the glory of his power and admirable working in vsus, ſo weake and vnworthy ſubiects.
Now it pleaſeth the wiſe Lord thus to begin and leade forward the worke of grace, in much weakneſſe, by it ſeuerall degrees and interruptions, at length to perfection, for theſe reaſons: Firſt in reſpect of the ſubiect and veſſel, wherein this treaſure is repoſed; namely, the corrupt nature of Man, and ſuch conditions as hereby it is ſubiect vntounto; namely, to be a ſtranger both in the world from that Countrie which is aboue, and yet a pilgrime and trauailer thereto.
Concerning our corrupt Nature, howſoeuer vponupon our firſt ingraffing into Chriſt by Faith, wee receiue a double benefit, not only that the guilt and puniſhment of ſin is vtterly aboliſhed, but alſo that our Perſons are accepted perfectly righteous, by the imputation of Christs perfect obedience, whereby being cloathed vponupon, we are accepted alſo as pure and perfect in the ſight of God, which is the benefit of our Iuſtification; ſo alſo doe we receiue from this root another gracious bleſsing: namely, that our corrupt Nature is alſo begun truly to be clenſed & renued in eueryevery part, Epheſ. 4.16.& in theſe firſt fruits of the Spirit, hath a certaine pledge and aſſurance of it perfect holineſſe in due time. I ſay in the due time we ſhall hauehave vſe thereof, euen when we ſhall attaine to the eſtate of perfect happineſſe; which becauſe it is expected only in another life, therefore as we hauehave no neede of ſuch Perfection heere, ſeeing our Head hath ſatisfied the Law for vsus; ſo it is very neceſſary and conuenient in reſpect of our condition in this life: this is two-fold.
Firſt inward, namely, the ſtate of corruption, and that our ſanctification ſhould be imperfect.
2. The conſequent thereof, which inferres a double condition.
Firſt, that wee are Pilgrimes and ſtrangers in regard of the world.
Secondly, that wee are ſtrangers, as from our Countrie, ſo trauailers alſo to the Citie which is aboue.
Concerning the ſtate of corruption, that this in part ſhal abide with vsus in this life, euen to the laſt period thereof, and ſo our ſanctification muſt needes bee heere imperfect; this is ſo ordained, in the ſpeciall wiſedome of God, both in reſpect of himſelfe, and alſo in regard of vsus, and ſo conſequently in conſideration of the wicked.
Firſt, I ſay, the Lord heerein intends himſelfe: and that
1. To aduance the Al ſufficient merit of his Sonne, in ſatisfying daily for ſinne, and by his daily interceſſion, making peace with God, by the vertue of his death, daily mortifying ſin, and by the power of his Reſurrection, daily quickning and encreaſing new obedience.
2. To magnifie his free mercy, in the daily pardon of ſinne.
3. To aduance his power, in ſuſtaining vsus in our infirmities.
4. To glorifie his wiſdome, in turning them about to our good.
5. To manifeſt his iuſtice, in chaſtizing corruption.
6. And ſo reſerue the glory of all theſe vntounto him ſelfe, by conuincing our vnworthineſſe in and by them all.
Secondly, in this ſtate of imperfection, the Lord reſpecteth his children wonderfully. As
1. Hereby confirming our ſaluation vntounto vsus graciouſly, by the daily experience of his mercy in the pardon of ſinne, and giuing vsus victorie ouer the ſame.
2. And ſo in this hope prouoking vsus daily, by experience of our ſailings, to a greater watchfulneſſe ouer ſinne, and wiſedome to preuent or ſubdue the ſame. And ſo
3. By this meanes keeping from Apoſtaſie and deſperate euils, which the wicfall into.
4. And ſo prouoking out of the ſenſe of our ſlips and backſliding, to make more haſt to our iournies end.
5. Yea, encreaſing hereby our groanes and ſighes after our diſſolution, that we may be rid of ſinne, Rom. 7.24.
6. Comforting vsus in the experience of tentations and infirmities▪ that ſtill as we hauehave neede, ſo we hauehave intereſt in Chriſt.
7. And ſo ſending vsus daily out of our ſelues, in the deniall of our beſt righteouſneſſe, to labour the acceptance of our perſons, in the merit of Chriſt. And ſo
8. Being refreſhed in him, to haſten on to perfection.
9. Making vsus thereby more compaſſionate of our brethren, that ſo by gayning and conuerting others we may profit our ſelues. And ſo
10. Weaning vsus from the louelove of the World, and ſuch baites of ſinne as ariſe from thence.
11. And ſo humbling daily vnderunder the mightie hand of God, in enduring patiently whatſoeuer chaſtiſements he laies vponupon vsus; that ſo corruption being purged out, wee may be refined daily, and prepared to glorie.
12. Hereby we are daily acquainted with the deepneſſe of Satan, and ſo hauehave more comfortable experience of the power and wiſedome of God, in ſubduing his malice, and turning it about to our good.
13. And may alſo hauehave comfortable experience of the Spirit, in leading through all oppoſitions, and making vsus more then conquerors.
14. That we may diſcerne the ſingular mercy of our God, in making vsus as it were fellow-workers with him, in ſo glorious a worke of our ſaluation. Theſe and ſuch like benefites redound vntounto vsus by this condition of infirmitie, and imperfect ſanctification: which in a continuall ſtate of perfection, wee ſhould neuer hauehave compaſſed. Beſides that, this ſtate is not conuenient for ſtrangers and Pilgrimes, ſuch as know not what wee ſhall bee, 1. Ioh. 3.1.2.and yet by Faith are trauailing homeward. And this aboue all other, is the ground of our imperfect estate, that wee may not reſt therein, as if wee had attained; but ſtill liue by Faith in the Sonne of God, and ſo ſtill by faith ſee a farre off into the life to come: that ſo the excellencie and power of Faith, may be aduanced in leading forward the worke, and the Scriptures may be fulfilled, that the iuſt muſt liue by Faith. And ſurely as herein the Lord enuies our owne good principally, ſo alſo doth he aime at the condition of others, with whom we cannot but be conuerſant in this militant eſtate.
Surely, the wiſedome of God is admirable in this diſpenſation of weakneſſe and imperfection; whether we reſpect generally the whole mixture of good and bad, or elſe conſider them ſeuerally.
If we regard them together. Doth not the conſcience of our wants, neceſſarily binde vsus to communion, as hauing neede of others helpe, hauing matter daily to exerciſe our louelove to others, and ſo preuents ſingularitie and ſeparation, the very bane of true comfort; and ſo proues a gracious meanes to preſerue vnitie euen by this difference, in ſupplying each others wants, and thereby to maintaine louelove, which is the bond of perfection? Is not the Church the communion of Saints? and is not our different and ſeuerall wants, the meanes of maintaining the fellowſhip? And is not this the meanes to prepare vsus to the heauenly Communion, Rom. 12. 1. Cor. 12.
2. Conſider we them ſeuerally.
Are they ſuch as belong to God? How doth the conſcience of our wants prouoke vsus to tender their caſe? Are they yet without? how doth this inflame vsus to bring them in, that they may be one with vsus? Are they within, and yet behind vsus? how doth this enable vsus cut of our owne experience, to hold them vp and put them forward? how doth their enſample further vsus, if they be before vsus, to attaine vntounto them?
Are they fallen? how doth this warne vsus to ſtand the faſter, how doth this moue vsus, out of our experience, to raiſe them vp with all meeknes, Gal. 6.1? How doth this exerciſe our wiſedome in not adding affliction to affliction, by condemning them? how doth it prouoke our thankfulneſſe, that yet we ſtand? how doth it nouriſh feare that wee may fall?
Againe, are they ſuch as doe not belong to God? yet how doth the conſcience of our failings preuent peremptorie iudging of them, but to leaue them to the Lord?
How do our infirmities proue means to ſtumble and harden them in their ſinnes? Yet how doe our graces ſhining euen in infirmitie, make them inexcuſable, and iuſtly condemne them? eſpecially in that they fare the better for vsus, the worſe wee fare by them; enioying what they hauehave for our ſakes▪ and yet enuying vsus the crumbes, that fall from their table: how doe our infirmities prouoke them to haſten vsus to heauen, by doing their worst? how do we by doing our beſt haſten them to deſtruction? Yet how doth our weake meaſure of grace bridle them ſometimes in their wickedneſſe? how doe they flatter themſelues in their counterfet holineſſe, ſeeing in outward things they ſeeme to equall and goe beyond vsus? how doe our infirmities become an occaſion to excuſe them in their prophane wickedneſſe, ſeeing wee are in ſemblance as bad as they? Theſe are ſome of the effects, which ariſe from our Imperfect ſtate, in regard of the wicked.
If wee ſhall conſider the conſequents of this ſtate of weakeneſſe, that in regard hereof, wee are strangers in the world, and trauellers to our countrie which is aboue: doth not this imperfect condition fitly ſort hereunto? doth it not graciouſly further vsus both in the one and other?
Concerning our former condition, that we are ſtrangers in the world, hath not our wiſe God ſo diſpoſed, that generally though we are adopted into the Church; yet wee ſhall hauehave our abode ſometime in Meſech, and conuerſe in the world, as part of our dowrie and ioynture recouered for vsus by Chriſt; and yet ſo vſe it as if wee vſed it not, that wee might approue our repoſe in, and purſuit of a better inheritance by laying vp a good foundation hereby againſt the life to come. And can wee do this, vnleſſe wee bee ſtrangers in the world? not onelyonly ſtrangers in affection, not to ſet our hearts thereon, but alſo ſtrangers in action to, as vſing it but for our Inne to lodge for a night & away, and taking ſparingly thereof, as the dog laps the water of Nilus, and ſo hies away, for feare of a ſnatch; yea being vſed as ſtrangers in the world, which loues her owne. And doth not this eſtate of infirmitie effect or occaſion all theſe? is not the power of God ſeene in our infirmities, to ſuſtaine vsus in all theſe? Conſider I pray you, doth not the daily ſenſe of our weakneſſe and affections, partly carnall, giuegive vsus wofull experience of the vnſufficiencie and deceitfulneſſe of theſe earthly things, & ſo ſchooles vsus by our harms, not to ſet our hearts vponupon them? doth not the earneſt and firſt fruits of the Spirit, though but in weakneſſe, yet leade vsus to an higher pitch then theſe baſe and earthly things, as no way ſuteable therunto; and ſo teacheth vsus to renounce them in compariſon of what is before vsus, what already is begun in vsus?
Conſider againe, what makes vsus ſo iealous and daintie in the vſe of theſe earthly things, but the conſcience of our weakeneſſe, being ſo apt to abuſe them, or to be ouer-ſet with them? what makes vsus ſo ſparingly to drinke of theſe broken Ceſterns, that though they bee ſweete in the mouth, yet they are bitter in the belly? what makes vsus to take them with a kinde of fulneſſe and loathing, but that wee hauehave taſted how ſweete the Lord Ieſus is; and ſo finde no reliſh in any thing elſe but with him, account all other things as dung in compariſon of him? Surely if to the hungrie, bitter things are ſweete: how is it, that wee ſo hunger after Christ, though hee be bitter to the fleſh; but that wee are not yet fully ſatisfied with him, and yet hauehave taſted much ſweete in that bitterneſſe? And ſeeing the ſoule that is full, deſpiſeth the honey combe; how can wee but deſpiſe theſe bitter ſweetes, ſeeing we hauehave found ſound contentment in Ieſus Chriſt?
Conſider yet once more, what is it that makes vsus to bee accounted ſtrangers in the world: Is it not that New name we hauehave receiued, which no man knowes, but hee which hath it? Is it not the earnest of the Spirit, which the world knowes not of?
What makes vsus to bee entertained as ſtrangers, of the world? is it not becauſe wee are ſignes and wonders among them, nouelties, ſingularities, and ſo ſeditious and vile perſons, not worthy to liue? What makes vsus ſtill to walke as ſtrangers in the world? is it not becauſe it is not our reſt, wee looke for a cittie, which is aboue?
Thus are wee alſo trauellers and pilgrimes to our natiue Countrey. And ſo wee are Growing in Grace, that ſtill wee may come neerer home; ſo wee haſten to perfection, that wee may come to our iourneys ende. If wee were perfect, we ſhould neither bee ſtrangers nor pilgrimes; and becauſe wee are ſtrangers and pilgrimes, therefore wee are ſubiect to fleſhly luſts, that wee may ouercome them: therefore our condition is vnperfect, that by theſe meanes wee may bee perfected. Thus doe theſe conditions euidence our ſtate of infirmities and corruption, as being neceſſarie conſequences thereof, and yet gracious meanes to free vsus from the ſame, and to hauehave their happy iſſue in this glorious libertie. And could wee bee ſuſtained in this ſtate of infirmitie, but by the mightie power of God? Could wee manage wiſely theſe eſtates without the ſpeciall aſſiſtance of the Almightie; and could wee apprehend and reſt vponupon this power of God, ſo farre aboue and contrary to ſenſe, but by the power of Faith? could wee aſcribe vntounto the Lord the glorie of his power, but onelyonly by Faith in the denyall of our ſelues, and all carnall wiſdome whatſoeuer?
Obſerue I pray you.
Is our ſtate in weakeneſſe and much imperfection? what muſt ſuſtaine it in that weakeneſſe, but the power of God? Is it not his onelyonly and mightie arme, that brings forth the birth, which hath no ſtrength of Nature thereto: nay, to which the power of Nature in it wiſedome oppoſeth it ſelfe.
When the Man-childe is borne in a manner dead, and readie to be ſwallowed vp of the Dragon; what now can muſle the mouth of this roaring Lion, but the mightie power of the Lion of Iuda?
When the childe muſt flee into the Wilderneſſe, when there is no meanes of preſeruation, all dangers are appar…nt; what can preſerue it there, but the great power of God?
When it faints and ſwounes through Spirituall deſertion; what muſt ſuſtaine inward life, and recouer it againe, but the power of God?
When the ſtranger miſſeth his way; what can bring him in againe, but the mightie hand of God?
When the Trauailer is ſurbated with ouer haſt, and tedious trauaile; what muſt heale him by reſt and repentance, but the power of God? What muſt leade him in theſe fogs and miſts, and ſometimes alſo in the darkneſſe, for there alſo he muſt trauell, but the power of God, like a pillar of fire?
What muſt ſecure him againſt the ſcorching heat of the day, but the power of God in the cloudie pillar?
And how can he diſcerne or apprehend this Power of God in theſe manifold weakneſſes, but by the eye and hand of Faith?
Is it not faith, that giues a being to thoſe things that are not, and ſo breedes hopes euen of things not ſ…ene, and ſo in hope of that which wee ſee not, breedes patience to wait for it: and ſo Patience brings forth the perfect worke, that ſo we may be perfected to enioy what we did beleeue? And what ſuſtaines and eleuates our Faith againſt hope to beleeue in hope, and ſo apprehend what is impoſſible? Can it be any other then the Power of God, vntounto whom all things are poſſible, who calleth thoſe things which are not, as if they were? Was not this Abrahams ground of Faith, that he was perſwaded that God was able to performe it, Rom. 4 21.yea able to doe that which was impoſſible in Nature, euen able to raiſe vp Iſaac from the dead? Behold the power of God is the ground of our Faith, Heb. 11.19.and can wee then apprehend this power of God in our weakneſſe, vnleſſe wee liue by faith in apprehending things inuiſible and impoſſible? Vnleſſe wee rely vponupon the power of God: How can we diſcerne this spirituall growth, being thus managed by the power of God in ſuch weakeneſſe; vnleſſe we pl…w with this Heifer, euen liue by faith and not by ſenſe? Nay doth not the ſpirit add, that by this ſtrength of Faith in beleeuing againſt hope, as reſting vponupon the power of God, Abraham gaue glory vntounto God: Rom. 4.22.aſcribed vntounto the Lord the glory of his power, in the denyall of himſelfe, as confounding all carnall wiſedome, by beleeuing againſt hope? Thus muſt wee liue by faith, to diſcerne the power of God, in our weakeneſſe, and ſo to aſcribe vntounto the Lord the glory of this wonderfull prouidence.
To conclude this point, that wee may ſee a neceſſitie of faith, in diſcerning the manner of our growth: conſider wee thoſe reſemblances, which hauehave beene formerly layd downe to ſhadow out the ſame: all which do neceſſarily inferre our liuing by faith, as hath beene manifeſted before, in the vſe of that point concerning the manner of our ſpirituall growth. Aboue all be we skilfull in obſeruing theſe ſpeciall waies of God in bringing light out of darkeneſſe, and ſhewing his power in our weakeneſſe. And therein we ſhall diſcerne the neceſſitie and excellency … the golden rule, that we muſt walke by faith, and not by ſight.
Thus as by the conſideration of Gods manner of working in vsus, by bringing light out of darkneſſe, we ſee a neceſſitie of liuing by faith, euen beyond and contrary to ſenſe: So alſo if we conſider on the other ſide, our weakeneſſe in apprehending this wiſedome of our God, our difference in applying Chriſt, we may yet further ſee a greater neceſſitie of this rule, euen ſtill to liue by faith, and not by ſenſe, both for our triall and comfort herein. As firſt for Triall.
Whereas the manner of our growth is in general in a myſterie, had we not need of faith to diſcerne the ſame? if we walke by ſenſe, and not by faith, ſhall wee not miſſe in the diſcerning and iudging thereof?
2 Wheras the mysterie of this growth though it bee in part diſcerned of vsus, not ſo much as wee hauehave knowledge thereof, as we find the practiſe and experience of the ſame; yet in regard our knowledg … imperfect, euen in what we do apprehend; much more to ſeek of what is not yet reuealed, & our beſt experienced practiſe, is generally ſubiect to infirmity, & ſo to diſtraction & error; how can wee be ſuſtained in hope of what is yet in expectation, vnleſſe wee liue by faith to make it preſent vntounto vsus, that ſo in patience we may wait for the ſame? Explaine we yet I pray you a little theſe particulars.
Surely as is our ſanctification, ſo is our apprehenſion of the end thereof, euen euerlaſting glory, & ſuch is our faith & feeling of the preſent earneſt of that glory, euen ſo long as we are ſtrangers in this world, and trauellers to that city which is aboue.
For as by faith we are ingrafted into Chriſt, & ſo as liuing members of that myſtical body, do bring forth fruit in holines & righteouſnes: ſo hereby an entrance is miniſtred vntounto vsus aboundantly into the euerlaſting kingdom of our Lord & Sauiour Chriſt Ieſus, 2. Pet. 1.11.as being ſealed with the ſpirit of promiſe apprehended by faith: wherby we are aſſured of our intereſt in that happines.Eph. 1.13. And this ful aſſurance making that preſent vntounto vsus, which is yet to come, and ſo in this hope wee daily renue our hold in Chriſt by faith, to a further purging & preparing of our ſelues to perfect holines, that ſo wee may bee pure as he is pure: 1. Ioh. 3.3.& ſo being at length throughly purified by faith in the ſon of God, & perfected in due time, wee receiue the end of our Faith, which it the ſaluation of our ſoules: 1. Pet. 1.5.ſo that as there is not an end of faith, which is of things not ſeen, till we ſee God as he is, euen face to face, 1. Ioh. 3.2.and ſo remaine for euer with him: ſo as long as wee are abſent from the Lord, wee muſt needes liue by faith in the apprehending of him, we muſt needs walke by faith, and not by ſight: that ſo we may ſee him which is inuiſible, Heb. 11.28.wee muſt of neceſſitie ſtill fight the good fight of faith, that wee may lay hold on eternall life.1. Tim. 6.12 And ſeeing the reaſon that wee are abſent from the Lord, is becauſe we are not yet pure as he is pure, becauſe yet we hauehave not attained to perfection, but ſo long as wee liue, are ſubiect to infirmities, more or leſſe: therfore alſo is our faith ſubiect to much weaknes & difference in apprehēding our intereſt in Chriſt, that ſo ſtill his power may appeare more glorious in ſuſtaining vsus in this weakneſſe, and his free merciemercy may bee more aduanced in accepting our weake hold aboue it worth, and by it weakneſſe wonderfully occaſioning the encreaſe thereof: For as it is the greater triall of our Faith, though it hold bee but weake and ſomtimes ſtaggering: yet not to let go it hold, becauſe the vertue of faith conſiſts not ſo much in it owne abilitie or worth in apprehending Chriſt, for ſo it had wherein to beaſt in it ſelfe, and not in God; but in the worthineſſe of what it apprehendeth, which is the more aduanced, by how much our worke is debaſed, ſo by ſo much the more doth it thriue and encreaſe, as it aſcribes the glory in it weakneſſe, to it head Chriſt Ieſus, as hereby receiuing new power from Chriſt, whereby it may yet get faſter hold; and ſo preuaile more victoriouſly euen with God himſelfe, by how much it hath more ouermaſtred the wiſedome of the fleſh. And therefore, ſeeing as long as wee liue in the fleſh, wee are and ſhall be ſubiect eftſoones to this weakneſſe of faith more or leſſe, may wee not hereby diſcerne a neceſſitie of liuing by faith? that ſo wee may be ſuſtained by the mighty power of God in preſent weakneſſe; and ſo may be abaſed in all preſent meaſure there of, by renouncing the worth of the worke, as if thereby it might challenge it intereſt in Chriſt: And ſo we may proceede from faith to faith, from preſent weakneſſe to further ſtrength by the power of Chriſt, cōforming vsus more and more to his Image, whereby being made meeter for that glorious inheritance layd vp for vsus with him in the heauens, we may more cleerely diſcerne by faith within the vaile & ſo by faith lay hold of eternall life.
The ſumme of all is, that Chriſt is as well the finiſher as the authour of our faith, Heb. 12.2.and that both, of whatſoeuer we do beleeue, concerning the end, eternall life, frō the firſt ground of our election, to the very end, euen our glorification; as alſo of the meanes wherby faith is wrought, euen the preaching of faith by the operation of the holy Ghoſt. And ſo of that inſtrument and ſpecial gift of the spirit, whereby we doe beleeue, as both opening our vnderſtanding to diſcerne this great myſterie of Chriſt, and alſo opening our hearts, & enclining our wils and affections to aſſent to, and embrace the ſame: ſeeing it is,Col. 1, 21. I ſay, the power of Chriſt, which worketh in vsus all theſe mightily, both for enabling of the worke in truth, and alſo for the accepting thereof aboue it worth. This doth plainly euince a neceſſitie of liuing by faith. Firſt, I ſay, it is faith onelyonly whereby wee receiue power dayly from Chriſt, being thereby vnited and ingrafted in him, to beginne and proceed in the truth of holineſſe; and
2. By Faith alone wee apprehend in Chriſt the Acceptance of our perſons, aboue all worth of our ſeruice, and ſo are abaſed in our ſelues, to giuegive God the glorie of his free mercy, and ſo enabled dayly to liue by Faith in the Sonne of God, Gal. 2.20.that ſo in him wee may grow vp to perfection. And ſeeing wee grow to perfection, by the dayly ſenſe and ſtriuing againſt corruption. Therefore alſo by Faith wee dayly diſcerne our weakeneſſe, as preſenting vsus ſtill the perfect Glaſſe of the righteouſneſſe of Chriſt, by which comparing our ſelues, wee truely diſcerne how farre ſhort wee are of that perfect Paterne. And leſt the ſenſe of our fayling might quite diſcourage and caſt vsus off from well-doing, therefore alſo are wee ſuſtained by Faith in Chriſt, as to be humbled for corruption, ſo to make benefit thereby, euē to ſend vsus vntounto Chriſt, & ſhrowd vsus vnderunder his perfection, and ſo withall to receiue new ſtrength therefrom, to ſubdue corruption, and grow in grace: yea that wee may not ſit downe in any meaſure, howſoeuer exceeding others or our ſelues: therefore doe wee looke by faith vntounto Ieſus our champion,Heb. 12.1.2. and caſting away eueryevery thing that preſſeth downe, we runne with ioy the race that is ſet before vsus, and finiſh our courſe with ioy.
A ſecond Rule for the diſcerning of the manner of our growth, is, To compare ſpirituall things with ſpirituall things.
That is,
Whereas the Naturall man conceiues not the things of God effectually to ſaluation,… Cor. 2.13. Rom. 8.7.becauſe he is wholly fleſh, which is enmitie againſt God. And the regenerate man being partly compoſed of fleſh, and partly of ſpirit, though he can iudge rightly of heauenly things, becauſe the ſpirit hath reuealed the ſame vntounto him: yet ſeeing hee is not all ſpirit, but partly fleſh, therefore by the fleſh may be miſ-led to iudge vnwiſely of the wayes of God in leading on this worke of grace; therefore to preuent this Deceit, The Rule is, to compare ſpirituall things, with spirituall things, that is,
1. Whereas the Law is Spirituall: As the Goſpell. 1. The Spirituall meaning of the Law muſt be cōpared with the Spirit of the Goſpell, the exactneſſe of it ought to leade vsus to the perfection of Chriſts obedience, and this will ſerue to diſcouer the manner of our growth; That we daily are more confounded in our exacteſt well-doing by the ſtrictneſſe of the Spirituall Law, and ſo caſt vponupon the Spirit of Chriſt for acceptance and further growth. This I take to be the right manner of our Spirituall growth, to ſee a neceſſitie of Chriſt in all our actions, both to begin, and alſo to accept and perfect the ſame, Phil. 2.13.
2. Whereby as hauing receiued the Spirit of Chriſt, we are now lead by that free-worker, who is not tied to one meanes or manner of working, but as it pleaſeth him, worketh diuerſly, and yet all Spiritually.
Therefore for the further triall of the manner of our growth, we muſt now compare the workes of the spirit together, not comparing the waies of the spirit with the waies of the fleſh, nor meaſuring the worke of the one, by the tentation and oppoſitions of the other, for ſo we ſhall be alwaies to ſeeke.
But wiſely comparing the former workes in our beginnings of grace, with the preſent operatiōs in our proceedings hitherto
2 And the principall and neceſſary workes of the ſpirit with the acceſſary and ſubordinate: that is, ſuch as ſimply concerne our being in Chriſt, with ſuch as tend to our well being and bettering, or comforting therein.
3 The ſecret workes of the ſpirit in the heart, cheriſhing inward life to our owne ſenſe, with thoſe that breake out to the expreſſing thereof to others.
4 The motions of the ſpirit, with the effects thereof, the power of the ſpirit preuailing againſt particular tentations with the deſertions, and withdrawing thereof, for the preſent meaſure of aſſiſtance, and yet ſuſtaining to beare the burthen, and make aduantage thereof.
5 The worke of the ſpirit in quickning and ſtrengthning faith contrarie to ſenſ… And the worke of the ſame ſpirit, in expreſſing that power by ſeeling and aſſurance: and laſtly, The paſſiue fruite of the ſpirit enabling vsus to ſuffer for Chriſt with the actiue worke thereof, in doing his will. In a word, if together with theſe, wee can compare the purpoſes of the ſpirit, with the practiſe thereof, and the promiſe of the ſpirit, with the performance of the ſame, laying together both how farre wee are come thereto, & what by faith we apprehend: theſe if wee can rightly diſcerne and compare together, wee ſhall gaine great light to diſcerne the manner of our ſpirituall growth.
For hereby we ſhall diſcerne it to be the meere worke of the ſpirit, in that it can bee ſcanned by no other but the ſpirit: and ſo though we know not how to pray, or how we grow, and encreaſe in this, or that grace, yet ſeeing the ſpirit helpeth our infirmities, euen aboue what we aske or thinke; Rom 8.26. Eph. 3.21.therefore wee then moſt certainely grow; when we are led by the ſpirit aboue any abilitie in our ſelues, and yet may be to ſeeke of the ſpirit, when wee hauehave done our beſt, for comfort and preſent iſſue. And hereby alſo may we wiſely diſcerne the manner of our ſpiritual growth. That whereas wee muſt compare and fit ſpirituall things to ſpiritual things, as both hereby to diſcerne for our ſelues, and expreſſe them for the information of others. Therefore hereby may wee diſcerne the manner of our ſpirituall growth.
Firſt, that it is begun and led forward as by the ſpirit, which only is able to effect the ſame, and is ſpecially deſtinated and appropriated to this worke, as both illightning our vnderſtandings to conceiue what naturally we are ignorant of, and alſo inclining our affections to the embracing therof, to which they are naturally auerſe: ſo ſeeing the spirit worketh by it owne meanes, euen by the ſpirituall word, as being ordained, and onelyonly effectuall hereunto. Therefore if as our beginning of grace hath beene from the word, ſo we are led forward by the power therof in our proceeding therein, being able to denie all our actions from this ground, to ſquare them al to this rule, and to aime them all to the maine ends thereof, hereby ſhall we wiſely diſcouer the manner of our growth.
Eſp…cially if wee can diſcerne the Myſterie of this word, ſpecially labouring, the inward purging of the heart, and for the effecting thereof, tolerating ſome outward failings, though ſeemingly cōtrary to the ſtrict rule therof, yet being ſubordinate to the maine end, to procure and trie inward ſoundneſſe, doe therefore fall in very fitly therewith, and furthers the ſame. And in all theſe working ſo ſecretly, that neither can wee at all times diſcerne the ſame for the preſent, neither at all ſhall we be able to fadome the depth thereof, no more then our own harts, becauſe both are ſtill a myſterie. By theſe conſiderations may wee comfortably diſcerne the manner of our ſpirituall growth.
As that, Firſt, we diſcerne as a ſpeciall worke of the word in conuincing our hearts of ſinne, and ſubduing and enclining the ſame to hunger after Chriſt and reſt in him, though yet we finde little conformitie to him in our liues: becauſe the ſeed muſt firſt bee ſowne inwardly in the heart, & there euen r…t and die as it were, to our appearāce, by reaſon of the ſtrange working thereof, therein confounding, and caſting the ſame out of it ſelfe: So wee find alſo our proceeding in this ſpirituall life, rather by the inward motion of the heart deſirous to doe what it cannot, then expreſſing any thorough abilitie anſwerable to it deſire, to the practiſe thereof. Yea though it many times do the contrary, yet ſeeing the ſpirit and word workes by contraries, euen bringing light out of darkeneſſe; yet we finde this contrary worke in leauing vsus to ſome particular euils, to ſort with, and further the maine end, Euen to cauſe more inward abaſing of the heart, and quickning thereof, to lay hold on Chriſt. This is a gracious rule to diſcerne this manner of our growth: yea though we be many times to ſeek of the inward bent of our harts, yet as hereby wee are more humbled in our ſelues, and ſo ſent to liue by faith in the Sonne of God: ſo may wee hereby alſo diſcerne the manner of our growth: that ſomtimes it is inſenſible to our ſpirits, howſoeuer diſcernable by the ſpirit which ſearcheth all things, yea ſometimes muſt be diſcerned by contraries, that ſtill we may liue by faith and not by ſenſe.
And ſeeing the word, though it worke diuerſly, yet moſt wiſely to further the maine end, and to auouch the freedome of the spirit, therefore alſo by this diuerſitie of working, may we diſcerne the manner of our growth, and ſo ſtill liue by faith in our diſcerning thereof, and proceeding therein.
For our better ſatisfaction in this point, both to diſcerne more cleerely the manner of our growth, as alſo to apprehend it more cōfortably by this rule of comparing ſpirituall things with spirituall; hauehave we alſo in readineſſe theſe ſpeciall Caueats and Directions.
1. Caueat. Firſt, that we meaſure not ſimply our eſtate in Chriſt, by any preſent meaſure of grace we hauehave receiued. That is,
Though the leaſt grace in vsus in truth be an euidence of our ingrafting into Christ, yet ſeeing our meaſure here at the beſt is imperfect, yea ſomtimes ſuch as we know not how to diſcerne or rightly iudge of, and ſo our intereſt in Christ as it is perfect, ſo it is alſo a deepe myſterie, ſuch as our ſhallow knowledge cannot fadome: therefore our imperfect and ſhort mete-wand can no way fitly fadome ſo great a depth. OnelyOnly herein is our comfort, that as our acceptance in Chriſt, makes vsus gracious by ſome meaſure and fruites of his ſpirit, with him; ſo our conformitie hereby to his image, ſhall owne vsus vntounto him, howſoeuer it may bee ſhort of the perfect paterne.
A 2. Caueat herein is, that ſeeing there are diuers kindes of the graces of the spirit, ſome originall, and ſimply neceſſary to life, as faith, repentance, &c. Others conſequent and furthering the comfort and beautie thereof, as full aſſurance, ioy, &c.
Therefore wee muſt not meaſure our growing in grace by theſe later, which are not alwayes viſible, nor ſimply neceſſarie, but by the former. But of this more fully (God willing) in the Caſes.
A third Rule of diſcerning the manner of our Growth, is according to thoſe ſeuerall Callings wherein God hath placed vsus, that ſo we may bring forth Fruit in due ſeaſon.
That is, whereas eueryevery Christian hath two callings.
Firſt, his Generall calling to the Faith, as hee is a Member of Christ, and
Secondly, his Particular calling for the Publike and Priuate good, as hee is a Member thereof.
Both theſe, as they are limitted in themſelues, ſo alſo are they limitted and ſubordinate to each other.
I ſay firſt they are limitted in themſelues.
As that the Generall calling of each Chriſtian is firſt limitted to the Place and Ranke hee enioyes in the Church: wherein hee is eyther a publike Parſon, to teach others, and ſo alſo is limitted to thoſe Degrees of Prioritie and Order, which God hath there placed, Epheſ. 4.6, 7, 8. Rom. 12. that the Spirits of the Prophets may bee ſubiect to the Prophets; that confuſion may bee auoided, and vnitie preſerued: As ſome to rule, and ſome to teach; ſome for Doctrine, and ſome for Diſcipline; ſome for Exhortation, and ſome for Reliefe, &c.
Or elſe hee is a Priuate perſon, fit onelyonly to bee taught in the publike, and not to teach; and yet not debarred from Teaching his Family in priuate the Feare of God.1. Cor. 11. Geneſ. 18.
And both theſe limitted, by the ſeuerall gifts beſtowed on them; the Lord requiring no more then hee giues: and limitted, as alſo in ſome ſort meaſured by the Opportunities and Succeſſe therein. And ſo alſo the Ciuill calling hath it bounds in it ſelfe. Both according to the different Degrees and Rankes of Men, the wiſe Lord hath diſpoſed in the World; as ſome to rule, and ſome to obey: As alſo anſwerable to the diuers gifts and vſes of Men in the Commonwealth, according to which they are reſtrained from intermedling with other Callings. And ſo alſo according to their abilitie in ſuch callings, that none may preſume aboue what is meet.
Yea alſo according to the ſeuerall occaſion; of the Weale publike, which in caſe of neceſſitie may dispenſe with particular callings, and reſtraine men from their priuate dealing, to preuent a publike ſtorme: as the blood and ſpirits in ſome violent accident, may faile the outward and inferior parts, and ſo cauſe ſome ſoundings, while they retire for mutuall ſuccour to the heart and nobler parts. And
Thus are both theſe Callings limitted in themſelues. And ſo are they alſo limitted and ſubordinate to each other.
As firſt, the Chriſtian calling ſubordinates the Ciuill, and that both in the Matter and Manner, and Ends thereof: As both ſanctifying the Matter vntounto vsus, that wee may lawfully imploy the ſame, becauſe to the impure all things are impure; and ſo alſo directing and bounding in the Manner thereof, euen ſo to vſe theſe things, as from an heauenly right, ſo with ſpirituall affections, and honeſt meanes; and ſo alſo reſtraining vsus herein to ſpirituall Ends, euen the glorie of God, 1. Cor. 10.31. and the edification of the Church, the common and peculiar ſaluation, 1. Tim. 6.19.
Secondly, the Generall calling ſubordinates in ſome ſpeciall caſes the Ciuill thereunto.
As firſt, in caſe of Generall Humiliation, though the Ciuill be lawfull on the ſix dayes, yet vponupon ſuch extraordinarie occaſion it muſt giuegive way, and ſurceaſe, to ſignifie the truth of our vnworthineſſe, as not fit to liue, and ſo to prepare vsus the better to ſpirituall duties. So alſo the Ciuill calling bounds the Generall.
Secondly, in caſe of inuincible neceſſitie, for preuention of ſome deadly harme, by Fire, or Sickneſſe; here the Generall calling muſt giuegive way to the Ciuill, becauſe God wil hauehave merciemercy, and not ſacrifice.
Thirdly, and ſo alſo in caſe of Charitie, or for the reliefe of a Brother in ſickneſſe, or ſuch like diſtreſſe.
Thus are theſe Callings ſubordinate too, and limitted by each other.
And ſo doe giuegive vsus ſome Light, hereby to diſcerne of the Manner of our growth.
Namely, If our improuement of Grace bee ſutable to this Subordination, and Limitation of theſe Callings to each other.
This is an vndoubted euidence of our Spirituall Growth: Hereby wee may diſcerne the Manner thereof. As that,
Firſt each Calling bee ſo fitted with ſuch common gifts, which concerne the well managing thereof: generally, as vnderſtanding therein, and wiſdome and ſinceritie, to improue the ſame; ſo alſo bee ſuited with ſuch particular gifts, as neceſſarily are appropriated to each in particular.
As firſt, the Publick calling of the Magiſtrate, with courage and integritie fearing God and hating Couetouſneſſe.
Secondly, the Miniſter alſo, as with vnderſtanding in the Word, and power to diſpenſe the ſame, ſo alſo with vtterance to conuey it more effectually, and patience to wait the ſucceſſe thereof,1. Cor. 19. wiſely becomming all to all, that ſo hee may winne ſome, and ſuffering afflictions chearefully, 2. Tim. 2.for the iuſtifying thereof. Thus doth the Cri…r in the Wilderneſſe meaſure out to each ſeuerall Calling his ſpeciall gift, for the approuing and managing thereof, Matth. 3. And ſo doth the Apoſtle alſo fitly ſuit the ſame ſeuerally, 1. Cor. 12. Rom. 12.3. 1. Pet. 4.10, 11. both implying a diuerſitie of gifts, 1. Cor. 12.according to the diuers callings, Verſe 4.and alſo differences of adminiſtration of thoſe gifts,Verſe 5. according to the ſeuerall perſons and occaſions, Verſe 6.yea differences of operation and ſucceſſe of thoſe gifts, according to the free goodneſſe and wiſedome of God, both in regard of the diuerſitie of ſubiects, and ends agreeable thereto, and alſo in reſpect of the diuers diſpoſition of the ſame ſubiect, and diuers manner of the working of Gods Spirit therein. And yet all theſe, both in regard of the diuers gifts themſelues, as alſo the diuers adminiſtration and different operation thereof, proceeding from the ſame God, who diſpoſeth and worketh thus diuerſly, according to the Councell of his Will, that by this libertie of working, hee may reſerue the Glorie intirely to himſelfe: And alſo tending to the generall and maine good of the Church. Ʋerſe 7. As thereby to maintayne the Ʋnitie thereof, and ſo to ſerue in their places and occaſions, the ſeuerall neceſſities of the ſame.
Whence wee may gather theſe concluſions, for the wiſe diſcerning of the Manner of our ſpirituall growth.
Firſt, that as wee are fitted with ſpeciall gifts according to our ſeuerall callings, ſo wee alſo improue them ſo, to the managing of the particular calling, as thereby alſo they may be vſefull for the common good, by a wiſe ſubordination to each other, in their places, and ſo maintaining the Generall Peace, and thereby alſo ſeruing wiſely each others neceſſities.
And yet ſo, as ſeeing ſecondly there is a difference of adminiſtration of the ſame gifts in the ſame calling, according to the difference of the Obiect and Seaſon.
As the Magiſtrate ſometimes to reward the Well-doer, ſometimes to puniſh the Malefactor: So the Miniſter to comfort the Abiect, and confound the Obſtinate.
Yea the ſame ſubiect in the ſame particular condition, yet muſt be differently obſerued, according to the diuers ſeaſons: As Dauid cannot do what he would and ought, becauſe yet the ſonnes of Zeruiah though deſeruing to bu puniſhed, yet are too ſtrong for him.
And Shimei though hee be pardoned by Dauid, yet he may be iuſtly met withall by Salomon.
So Abigail muſt take her time to conuince Nabal of his folly, and the tongue of the learned muſt miniſter a word in due ſeaſon to him that is wearie. Iſa. 50.6.
Thus I ſay, there being a different administration of the ſame calling according to the diuers ſubiect and ſeaſon thereof, affordeth vsus alſo another profitable Rule for the diſcerning and triall of the manner of our growth.
Namely, that our gifts be imployed fitly to the diuerſitie of the obiect, and the ſeuerall ſeaſons thereof, and ſo wait vponupon the Lord in the iſſues of the ſame.
And this is that which in the third place followes to be conſidered, that as there are diuers gifts, and different adminiſtrations thereof, ſo there are alſo diuers operations and effects of our adminiſtration therein. And that both in reſpect of the abſolute power and wiſedome of God, who ſuſpends and alters the ſucceſſe according to his good pleaſure, that mans induſtry may bee abaſed, and Gods free grace aduanced.
As alſo that the ſinceritie and patience of his ſeruants may be tryed, the elect may bee prouoked to more thankefulneſſe, and humilitie, in that it fares with them herein aboue their deſert, and the reprobate may be more confounded, in ſtumbling at ſuch meanes whereby the Saints are gathered.
And the Lord may hereby ſerue his owne ends, euen the ſauing of the elect, and condemnation of the wicked.
Theſe are the grounds of this different operation of the manifold graces of God in our ſeuerall callings. And this affoordeth vsus alſo a third rule for the better trying and approuing of our spirituall growth.
That ſeeing the ſucceſſe meerely dependeth on the goodneſſe of God, beyond our abilitie or kenning, but the labour belongs vntounto vsus, this is that wee muſt doe, and leaue the bleſſing to God: therefore if wee be neither puffed vp with the good ſucceſſe of our labours, as to grow cold and careleſſe therein: neither bee ſo diuerted with contrarie iſſue▪ as to giuegive ouer the ſame, but ſtill on either hand ſhall bee more diligent and conſtant, ſo long as opportunitie is offered: yea, euen taking ſuch ſeaſons as the world reiects, to wait the bleſſing of God; finding our labour to returne ſpecially into our boſomes, becauſe hee that ſcattereth, ſhall hauehave plentie: Hereby wee may truly diſcerne the worke of grace, and alſo auouch our improuement thereof.
For our further encouragement and comfort herein, obſerue wee yet another Rule.
A 4. Rule is to diſcern the manner of spirituall growth, that God accepteth the will for the deed, and eſteemeth our deſire and purpoſe in particular duties, though we faile therein, as if wee did them fully.
That is, though the worke of grace, howſoeuer in regard of any externall practiſe, it bee imperfect, both in regard of the incapacitie of the ſubiect, not yet fit for any further meaſure; as alſo in reſpect of our inabilitie to performe what we are capable of, by reaſon of ſuch mixture of inward infirmitie and obliquitie defiling the ſame, and alſo of ſuch outward tentation, hindering the act thereof: yet both in the purpoſe of God, as perfection is intended ſo in the purpoſe of the heart, no leſſe then perfection is propounded: and ſo euen that which we do imperfectly, is accepted of God, as perfect, in regard of his purpoſe, and our endeauour therein, as couering our imperfection with the perfect rule of Chriſts righteouſnes, and accepting our true endeauours in the abſoluteneſſe of his ſacrifice.
And this ſerueth graciouſly to diſcerne the manner of our spirituall growth.
As firſt, that ſeeing the Lord loueth truth in the inward parts, and accepteth the will for the deed; therefore if ſtill we purpoſe more then we hauehave done, though we hauehave done our beſt, as hereby wee chalenge the imperfection thereof, and yet improue a truth thereof: ſo thereby wee renew our ſtrength in Chriſt, in whom we may be enabled to grow on to perfection.
Secondly, ſeeing the will is accepted for the deed, though wee bee preuented of the act by tentation, or want of oportunitie and meanes, yet if ſtill we deſire and affect well-doing more earneſtly, and vſe the meanes to actuate ſame, hereby we ſhall diſcerne & approue the manner of our growth.
And therefore, that we ſo grow in grace, as we thriue in the inward man, ſpecially in holy and heauenly affections, and conſtant endeauours to all goodneſſe.
A fifth rule to diſcerne the manner of our ſpirituall growth, is a wiſe obſeruation of the mortifying of the fleſh, and the manner thereof.
Firſt, becauſe of contraries, the ſame reaſon may be giuen: and the ſame Spirit worketh both by the ſame Power of Chriſts Sacrifice effectuall, as well for the one as for the other.
Conſider wee therefore, that the ſleſh is mortified, not at once, but by degrees; ſo is it with the manner of our Growth: wee are not perfect at the firſt, but by degrees, euen growing and encreaſing all our life long.
Secondly, the fleſh is mortified in eueryevery part and facultie of ſoule and body at the firſt in truth, though not in perfection; ſo is it in our spirituall growth: wee grow in eueryevery part, ſoule, body, and ſpirit, though not to perfection at the firſt, yet in truth and ſinceritie.
Thirdly, the fleſh is mortified continually, without intermiſſion, becauſe the vertue of Chriſt in vsus is conſtantly operatiue, though ſometimes wee diſcerne not the ſame: ſo doe wee continually grow in grace, though wee doe not ſenſibly diſcerne it; euen as in ſleepe, and ſuch like particular bindings of bodily ſenſe, wee yet continually grow naturally, though wee diſcerne not the ſame.
Fourthly, as the fleſh is ſubdued in the maine by the abaſing of the fleſh, in particular faylings our particular ſlips prouing meanes to diſcerne and take vengeance more effectually vponupon the body of ſinne and originall corruption, outward faylings prouing effectuall to purge out spirituall euils, yea auaileable alſo further to recouer graces decayed, and ſupply ſuch as are yet wanting; aboue all, procuring a greater loathing of corruption, and more earneſt longing to put off this body of ſinne: ſuch alſo is the manner of our spirituall growth.
1. As that decay of ſ…bordinate, and leſſe neceſſarie graces, proues a means to ſtabliſh and encreaſe thoſe that are prime and ſimply neceſſarie, as Faith, Repentance, and ſecondly, Fayling in particular duties, proues the meanes to further the more conſtant practiſe of the generall, as dayly humiliation, wahtcſulneſſe, ſobrietie, &c.
3. Conſcience of dayly infirmities, daily caſts vsus out of our ſelues vponupon the free mercy of God in Ieſus Chriſt.
4. Senſe of particular ſlips, daily prouoketh to labour, and approoue ſinceritie and truth of heart.
5. Yea the more we are caſt behind in any particular dutie, the more wee haſten forward to the maine price of our high calling in Chriſt Ieſus.
6. Yea by how much we finde defects in all outward duties, which are apparant vntounto men, the more wee ſhall endeauour the inward conformitie of our thoughts and ſpirituall affections to the will of our God.
7. And looke how farre wee diſcerne failing in any dutie, by ſo much the more ſhall wee diſcerne the ob…iquitie of nature; not yet perfectly mortified, and ſo bee more abaſed in our ſelues, and caſt vponupon the free grace of God, that ſo Christ may dwell in our hearts by Faith, and by the power of his grace wee may attaine to perfection, Gal. 2.20.
8. Looke how Corruption is mortified, not by any abſolute caſting out thereof, that it may not be at all in vsus, but by a ſuppreſſing of and keeping vnderunder the ſame, that it may not raigne ouer vsus,Rom. 6. as that wee are more vnwillingly led captiue thereby, or leſſe patiently endure the tyrannie thereof: that with more chearefulneſſe and indignation we reſiſt the ſame, and with more facilitie and delight ſubdue the tentation; that with more watchfulneſſe and iealouſie wee ſtand preſt againſt future aſſaults, and ſo grow more acquainted with the deceitfulneſſe of ſinne, and thereby more experienced to vndoe the ſnares thereof. So is it in our spirituall growth: Though wee may not looke for ſuch perfection of Grace in this life, as to bee wholly spirituall, fulfilled with all meaſure of eueryevery Grace; yet if wee labour not to bee deſtitute of any neceſſarie Grace that may be fit for the preſent occaſion, and ſo find more abilitie and delight in the practiſe thereof, abounding therein with thankefulneſſe and conſtancie, finding leſſe tediouſneſſe and interruption therein, and ſtill endeauouring the encreaſe and freedome thereof; and to this end watching ouer ſuch lets, eſpecially pride and hypocriſie, which may infatuate the ſame, and aiming mainly at truth and ſinceritie therein; aboue all labouring the acceptance of our well-doing by faith in the Sonne of God, and ſo ſtill denying our beſt righteouſneſſe, that we may bee found in him. Thus may wee diſcerne our spirituall growth, thus may wee iuſtifie and approue the ſame.
9. As the ſubduing of corruption is rather in endeauour what we would doe, then what we can doe in this life: and this endeauour is ſpecially approoued in cleauing conſtantly to the meanes, enabling vsus herein, and alſo in renuing our combate more eagerly after greater foyles: So is it in our ſpirituall growth, it is rather what wee deſire, then what we can doe for the preſent, that muſt comfort vsus herein. And our deſire of theſe muſt bee continually quickned by the conſcionable vſe of the meanes, and more enflamed & encreaſed by ſenſe of failing and oppoſition therein. Theſe are comfortable euidences of this spirituall growth, thus may we approue the true manner thereof.