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FRom this that hath beene obser∣ued concerning the manner and measure of our spirituall growth, and such Rules as doe serue for the triall of both, and improuement of the same, to our further encrease, and also for com∣fort therein: wee may easily discerne the seuerall markes and signes thereof.
These are either generall both con∣cerning our selues and others.
Or speciall also concerning as well others as our selues.
Touching the signes and markes these in respect of our selues generally are:
First, encrease of sauing knowledge both in the power of corruption and de∣ceitfulnesse
of our hearts.
2. As also in the sleights and methods of Satan working and preuailing thereupon. 3. And specially in the great Mysterie of Christ, enabling to preuaile against them all. 4. And so of our true scantling and measure of proceeding herein.
All these are vndoubted fruits of sauing knowledge: and to the discerning of our sauing knowledge in each of these, we must trie the power thereof, by these seuerall Markes. As first,
Concerning the Power of corrup∣tion.
That we then truly discerne it, and haue gained some good measure of the knowledge thereof.
First, if wee are skilfull in the roote and fountaine thereof; namely, origi∣nall sinne. 1. Both of the generall defile∣ment thereof, polluting each part of soule and body, that so we may bee wholy conuinced thereby, of vtter ina∣bilitie to good, and pronenes to all euill; and thereby iustifie the Lords iust ha∣tred of vs, and auersenes towards vs,
either to do vs any good, or free vs from euill, as being holy, and so can haue no fellowship with vs, as being iust, and so will not any way reli••ue vs.
And this knowledge serueth,
1 To confound vs vtterly in any good we do, or can do▪ seeing it is altogether infatuated by this pollution.
2 To condemne our selues for any euill we doe, because our filthy nature is the maine cause thereof; it can yeeld no better fruit, though there may be outward occasions thereof.
3 And so wholly to submit vs to whatsoeuer chastisements wee endure for the present, and prepare vs to what∣soeuer is to come, because wee haue de∣serued infinitely more.
4 So to cast vs vtterly out of our selues, and, relying vpon our owne abilitie, eyther to do good, or auoid euill.
5 And so to prepare vs to hunger af∣ter the righteousnesse of Christ alone, by which we shal only be relieued herein.
A second thing that wee must be ac∣quainted withall concerning originall corruption, is, That not only as soure
leauen, it hath leauened and corrupted the whole masse of our owne bodies and soules, and whatsoeuer we doe, or can doe; but also that as a filthy leprosie it spreads it selfe, to the infection of all round about vs, and belonging to vs, euen all the creatures whatsoeuer, far∣ther off, or neerer; whatsoeuer is most deare and neere vnto vs.
And this serueth,
1 To iustifie the prouidence of God, in turning the creatures, appointed for our good, either to plague vs with their opposition, or to humble vs in their want of subiection, & expected supply vnto vs.
2 To confound vs in our liberty ouer the creatures, because we haue vtterly lost it; & doe euidence our losse, by our necessary abuse of them, either in de∣fect, or excesse; & do pay for our abuse, either by being depriued of them, or being not satisfied with them, either turning thē to our present confusion, or hinderance to our present & future good.
3 To subiect vs wisely, to what wee haue aimed them to, euen whatsoeuer punishments are by them inflicted vp∣on vs.
4. To be carefull daily to sanctifie thē vnto vs, and watch ouer our selues in the vse of them, lest our corruption infect them anew; not to desire them greedily, lest we seeke our bane; nor grieue immoderately for the losse of them, seeing they are our enemies; not to enuy others that enioy them, nor admire them herein; seeing they are no better then swords to cut their throats.
5. But rather to turne our affections vpon our selues, grieuing for our sins that cause this enmity, and abuse, de∣siring to be eased of sinne, that these may bee no burthen vnto vs, enioying our happinesse therein, if it only con∣sist in these, and admiring the mercy of our God, that yet wee haue any vse thereof, fearing our selues most, when we haue most share of them, because we are like to bee beaten with more stripes, at most shall find them lets vn∣to vs in better things.
And comforting our selues in the want of them, that wee are eased of an heauy burthen, and so may go lightlyer
on our iourny; may more depend vpon heauenly supply, and hunger more ear∣nestly after heauens fulnesse.
6. Labouring aboue all to be found in Christ, who hath slaine hatred: In whom our right is restored to these, by whom grace is supplyed to vse them aright, contentment afforded in each measure thereof obtained, and blessing thereupon, as shall be best for vs.
A third thing to be knowne in origi∣nall corruption, is, That it not onely defiles our selues, and infecteth others: But also thereby vtterly disinables vs to any good, and corrupteth all natural and morall good that is in vs, and so prouoketh vs to all euill vpon occasi∣on, as being the seed & life thereof; yea as a filthy harlot, allures Satan and all sorts of tentations, to further the de∣light and consummation of all kinde of wickednesse. And this serueth,
1. To our vtter abasing in our selues, as hauing no possibilitie to good, all aptnes and readines to euill. To ad∣uance the prouidence of God, in re∣strayning vs from such desperate euils,
for the more quiet and common gouern∣ment of the world.
His mercy, in keeping vs from such excesse as others fall into, that our con∣demnation may be the lesse.
His iustice, in leauing vs to what our nature so affects, and rest in.
His wisedome, in turning such cor∣ruption to so great good, euen to send vs out of our selues, vnto Christ.
His power, in subduing such a mon∣ster of corruption, and taming it won∣derfully, by his mightie and yet easie yoake.
A fourth thing to be knowne in this originall leprosie, is, That it binds by the guilt thereof, to all sorts of punishments, both of body and soule, state and all, and that both present and to come.
And this teacheth,
1 To iustifie the Lord in all hi•• iudgements, as being righteous.
2 To aduance his mercy and admi∣rable wisedome, both in the measure of his chastisements, as being farre lesse thē our desert, such as we may endure; and also in the vse and end of them, and
seruing to kill the Cockatrice that bred the egge, to saue the sinner by the smart of his flesh, which in it selfe vsually en∣creaseth sinne and punishment.
3. To confound man in himselfe, as the author of his owne woe, and
4. So to send him for reliefe out of himselfe, where it may be found.
The last thing to be known concer∣ning originall corruption, is, That like a Gangren it mortifies and makes sense∣lesse & liuelesse, wheresoeuer it spreads, and it spreads a••l ouer, vntill it be hea∣led; s•• that as hereby our state by nature is vtter•••• incurable of it self: so in this it is incurab••e, b••cause it hath no sense of it rott••n est••t••, b••t to delight therein: and so rei••cts or corrupts all medicines that may cu e the same.
And this serueth,
1. Yet much more to confound all a∣bility or wisdome of the flesh, which is enmity against God; plots it owne de∣struction greedily, by delight & prose∣cuting of sin; is led captiue by Satan at his will, & so fast bound by the chaines of his own cursed lusts, to eternall ven∣geance.
2. To magnifie the wonderful power, wisdome, mercy, & iustice of the Lord.
His power, in raysing from the dead.
His wisedome, in making way here∣by for the Messiah to performe the worke of redemption.
His free mercy, in sauing such a de∣sperate state.
His iustice, in leauing man to what he chuseth and delights in, and filling him with the fruite of his owne inuen∣tions.
Thus must we bee acquainted with the roote from whence wee sprang, and with the seuerall branches thereof. And so the more wee discerne the particulars thereof, the more wee labour against those streames which come more immediately, and prima∣rily from this fountaine. The more we may euidence our spirituall growth. As that,
1 Seeing our thoughts are the prime and immediate sprouts that issue there∣from, therefore that we make more conscience of these, being humbled more for euill, comforted more in good; more
carefull to nourish and encrease these, and preuent or suppresse and diminish the other: Watching hereunto ouer our harts most warily, and keeping a strict gouernement and audite therein:
2 Seeing lesser euils, as vaine words &c. as they proceed from that most daungerous effect of Naturall corrup∣tion, preuaricating true iudgement, and so mistaking things, as not sensible of them: so herein they are more daun∣gerous, though not in themselues; be∣cause, either they are not discerned, or diminished and misconceiued, as ex∣cluding repentance, and so exposing to greater euils: Therefore to make conscience of the smallest sinnes, more to take notice of them, more to be humbled for them, is an euident marke of a great measure of Grace.
3 As by reason of naturall corrup∣tion wee affect all sinne: So specially wee delight in that, which most a∣grees with our filthy nature, as to satis∣fie, so also approue the same: so that ac∣cording to our seuerall complections, company, calling, streame of time, &c.
we are more specially addicted to some one sinne, aboue another. And the danger hereof is this, that the raigning of our Master sinne, doth not onely challenge the truth of any grace at all: but euen the remay••ing of such beloued Dalila, and preuay∣ling in vs, is both a maine blemish in the face, to disgrace the beautie of pro∣fession, and also a sharpe thorne, to pierce the Conscience: Yea, it proues a maine barre to hinder Repentance, and grieue the Spirit, and so becomes oft times the meanes to lull Sampson asleepe, and thereby to bereaue him of his strength, and plucke out his eyes, and so to expose him to the malice and scorne of his Enemies.
And therefore seeing these Dar∣lings will hardly be cast out, or kept out from returning againe; it is there∣fore a great portion of grace, eyther to cast out these altogether, or else to make them like the Gibeonites, more seruiceable to better vse, eyther to hum∣ble vs the more, or to cast vs dayly more entirely on the free grace of
God: And so still trying our strength hereupon, acknowledging our weake∣nesse herein; comforting our selues, that in these we most condemne our selues; these are alwayes in our eye, these are chiefe in our chase; these serue to shar∣pen our sorrowes, to abase our greatest comforts; these further patience in trou∣bles, and make all pleasures tedious vnto vs; these specially weane vs from the World, and prouoke vs to hunger after our dissolution.
4 Seeing naturall corruption, as it is mortified, & insensible, so it also creepes secretly like a Gangrene, not appea∣ring so much or so soone in the flesh, and outward parts, but inwardly prey∣ing vpon the most inward and noble parts, and rotting at the heart, while the outside is not touched: so that outward duties may be performed e∣uen from a rotten heart, and euils may bee left or restrained outward∣ly, though the heart inwardly bee more affected and enraged therewith. Therefore it is an euidence of a great measure of grace, to affect and
loue that good the more, wherein wee haue fayled outwardly; yea though we haue soundly smarted therefore, and to encrease our endeauors, for the performance thereof: And it is no smal portion thereof, more to hate the euill wee would not doe, and yet cannot choose, more to suspect our owne strength, and auoyd the occasions there∣of, more especially to watch ouer our Christian libertie; as giuing way there∣to, and excusing the same.
5 And seeing our corruption be∣ing inward and deceitfull, doth there∣fore giue way more often and wil∣lingly to secret euils, as seruing more daungerously to harden the heart, and yet satisfie the lusts thereof, and yet to preserue the credit of ciuil honestie, or outward profession, which open and grosse sins would disgrace, & vsually hideth or excuseth the same vpon pre∣tence of necessitie, infirmitie, &c. Therefore, seeing the power of grace labours especially to subdue the wise∣dome of the flesh, it is therefore a sure marke of a great encrease thereof, if it
specially takes notice of secret and spi∣rituall euils, as hypocrisie, securitie, spiri∣tuall Pride, Vaine glory, carnall policie in sinning closely, & hiding it, enabling vs as to auoyd sinne in secret specially, because the eyes of the Lord are vp∣on the most secret, and to doe good in secret, that wee may auoyd those spiritual snares of hypocrisie, vaine glo∣ry, securitie, and the like. And procu∣ring in vs a more free and particular confession of sinnes, though it be to the shaming of our selues, that wee may seeke the face of our God in the righ∣teousnesse of his sonne, for the pardon thereof, laying the blame thereof only vpon our selues, and renouncing our selues vtterly, for reliefe herein.
6 Seeing by this inbred corrupti∣on we are not only defiled our selues, but also doe infect others thereby. Therefore may wee also approue a great measure of Grace, if wee proue more conscionable in the sanctifying, more reuerend, and moderate in the vse of the Creatures, not delight in their Enmitie procured by our sinne,
are more compassionate of them, and yet lesse affected toward them, speci∣ally seeing hereby wee haue proued most iniurious to our kind, making our friends enemies; by our sinne, our children and seruants, neighbours and strangers all faring the worse hereby. If then wee can loue our enemies, to make them friends to God, and mourne for our friends that are ene∣mies to God, taking to heart the sinnes of the time, and bearing a part in the afflictions of the Church abroad, though wee are quiet at home, pre∣ferring the common good before our owne priuate; these are gracious eui∣dences of a great Measure of grace.
7 Whereas this corruption makes vs prone to all euill, and backward to all good: Therefore, the more we find our selues forward to all good, as well as some; more chearefull in perfor∣mance thereof, euen when there is most generall opposition; more patient in the successe thereof, as hauing deser∣ued nothing: Hereby we do approue a greater Measure of grace.
8 And so also if wee find a greater hatred of all euill; more heartie sorrow for the doing thereof; more care to admonish others, to beware by our f••lls; more iealousie of our selues, to preuent Relapse; more wisedome to a∣uoid the occasions thereof, and to de∣fend our selues more profitably against future assaults.
9 Seeing by the Chaynes of this Corruption wee are fast bound within and without, to all present and future plagues; therefore the more peace of Conscience wee find within, more en∣tire fellowship with God, in priuate Prayer▪ Meditation, &c. more ioy in his presence, more contentment in his prouidence: These are sure euidences of a great Measure of grace.
And so on the other side, if wee finde more willingnesse to troubles without, more chearefulnesse in them, more benefit by them, more patience to wait on our God in the issues of them, more compassion of the troubles of our brethren, more wisdome to make our peace with God, more care to keep
peace with men, more sorrow for sinne, then for our smart, more care to sanctifie the trouble, then to be rid of it. These are sure markes of a good thriuing in grace.
Thus concerning the knowledge of originall corruption, and such branches thereof, whereby wee may know whether wee haue encreased in grace generally.
A second thing to be knowne for the further triall of this encrease; is the deceitfulnesse of our hearts, arising from that cursed spring, & more infecting and encreasing the same: for as it de∣ceiues the heart, by it suddaine, and secret motion, neere & familiar sem∣blance, so agreeing with the lusts thereof, and cloaking the same, by it faire shewes of Free will, necessitie, infir∣mitie, &c. So that the heart con∣ceiues this Originall blame, either not to bee euill at all, or not so euill, but that it hath some mix∣ture of, or abilitie to good, or that its nothing at all, till it come to consent or Act, or rather that its good; as arguing
the free disposition of Nature, and fur∣thering it to much good: So hereby al∣so the heart deceiues it. As either giuing the reynes more freely thereto, and thereby enraging it to greater con∣fusion; or so only curing it, as that only lopping off the branches, and not plucking vp the roote, it both giues it some rest, to it more inward nourishment, and makes it also more fruitfull to put forth any kind of euill, vpon all occasions.
And this is that maine deceitful∣nesse of the heart, which wee must es∣pecially take notice of. And hereby wee shall easily discerne all other de∣ceits thereof, either in iudgement, or practise, whereby it deceiues it selfe and others, and so is deceiued of it selfe and others.
It were infinite to runne ouer all these, and indeed impossible to dis∣couer them all, because the heart of man is deceitfull aboue all things: who can know it? onely wee will endea∣uour, according to our poore experi∣ence, to point at some in each kinde,
as capitall aboue the rest, by the obser∣uing and inueagling whereof, wee may the better preuaile against any inferiour.
First then the heart deceiues it selfe in the iudgement of things, and that chiefely, when it vseth his owne blind and false Spectacles therein, and so ne∣cessarily either mistakes good for euill, and euill for good, or else a lesser or ap∣parant good for a greater, a greater and apparant euill for a lesse, or that which onely seemes so. And so is deceiued hereby both in it choise, as shooting in a broken Bow, that will flye about his eares; or in a crooked Bow, and so he must needs shoot awry; or in an vnfit Bow, and so hee must needs shoot short, or ouer, if either it be too weake for him, or he for it: Or else he is deceiued in his ayme, and so lights ouer, or vnder; or else in his marke, and so looseth his labour, and wager too, though hee hit the stake.
And that wee may perceiue how easily in all these, hee may deceiue
himselfe, and be deceiued; consider (I pray you) another deceit of the heart: That though it would gladly trust it selfe, and no other; yet because it hath need of others, and so is conuin∣ced of it owne insufficiencie: therefore to make a vertue of necessitie, it must range abroad, and finds this it wisest and safest way to serue himselfe of o∣thers, euen by seruing their turnes, and obseruing their wayes; abiecting himselfe basely to their humours and guise, that both hee may supply himselfe with what good hee seekes, and secure himselfe of what euill hee feares; especially may hereby iustifie, or at least excuse it owne de∣ceitfulnesse.
Thus the heart vsually deceiues it selfe, and is deceiued thereby, while taking his shooes at others Lasts and Fashions, hee eyther so pincheth himselfe, that hee cannot goe, or must needes goe loosely or daun∣gerously vpon such Pattens, and Stilt-tops; or tyre in the mid-way, because his shooes will deceiue him.
So befalls it all such, as see with other mens eyes, and trauaile with such false Guides, as Custome, Example, Multitude, &c. Ciuill honestie, Pro∣fession, Lawes of Men, and the like.
Thus doth the heart deceiue it selfe in the iudgement of things, and so is deceiued thereby.
And so error in iudgement (as hath beene showne) breeds deceit in prac∣tise, either to take a wrong way, or else to fall foule in the right; either by too slow and late entrance and pace there∣in, as by late Repentance, or supine negligence, securitie, and presumption, &c. or by ouer-hastie running our selues out of breath, and tyring halfe way; by blind zeale, selfe-confidence, carnall wisedome, superstition, vaine-glory, &c. the foolish heart deceiuing it selfe herein, and being deceiued thereby.
And hence proceedeth another deceit of the heart: that as it hath been deceiued, by taking his aime from o∣thers; so hee hath no way, eyther to excuse it selfe, and crie quittance with
others, then to deceiue them againe, that all may goe to hell for company. And this it doth, euen by the same meanes, whereby it deceiues it selfe, and is deceiu••d by them. So that if wee can wisely discern•• this deceitfulnesse of the heart, in it particular wayes, and so the lesse trust it, when it most faines, and cryes arme with the soonest; the more build vpon it, when it most humbles, and puts vs to a Non-plus in our selues: These are vndoubted signes of a great measure of Grace.
Thus of the second euidence, name∣ly, the knowledge of the hearts deceit∣fulnesse.
A third thing to be knowne to e∣uidence our spirituall growth, is the sl••ights and stratagems of Satan, wor∣king vpon our corruption and deceit∣full hearts.
These wee shall know,
1 By better acquaintance with our owne wicked hearts, which answeres (as face to face) Satans entendments, & so by betraying it selfe to him, prouokes him to suit his tentations agreeable to it seuerall dispositions.
2 By experimentall knowledge of the Word of God, whereby we shall be able to discerne his Methods.
3 By earnest prayer vnto our God, and more familiaritie with him, who will not fayle hereby to reueale the same vnto vs.
4 By taking notice of the diuers occasions of others in the Church, who will not faile in their seuerall wayes and sleights to discouer Satan in them vnto vs.
5 Wisely obseruing the policy and wisedome of the Time, which hath so many sleigh••s of Satan as mysteries in the managing of it affaires.
6 In viewing the mysteries of the Man of sinne, which are so many stra∣tagemes of the Deuill.
7 Specially obseruing his sleights in our afflictions; and that most of all. in the affliction of Conscience, wherein each Buffet is no better then an Arrow from his Quiuer.
8 And at the time of departure, wherein hee will be sure to leaue no stone vnrouled.
Thus may we be acquainted with Satans subtilties.
Among the rest, as sure euidences of a great measure of Grace, obserue we: these, besides what haue been no∣ted before in the Meanes.
First, it wee can discerne Satan transformed into an Angell of Light, that is,
1 If wee can discerne of Spirits, and discouer false Prophets & Hypocrites, in some good probabilitie, so farre as the Word reueales.
2 If wee can distinguish betweene Gifts of Illumination and Sanctifica∣tion.
3 If wee can discerne betweene spirituall wickednesse and most spiritual graces, which they vsually accompa∣nie; and can watch most against these, in the greatest comfort of the other.
4 If wee can wisely distinguish the abuse from the vse of things, not slum∣bling on the one, while we haue liberty in the other; especially watching ouer our Christian liberty herein.
5 And so can wisely confine our selues within the bounds of the Word, not expecting Reuelations, nor rely∣ing on Dreames beyond it, nor super∣stitiously doting on our Fancies be∣side it.
6 And so taking heed of presump∣tion, shall still hasten our place to Hea∣uen, in the sense of our owne faylings; and relying wholly on Gods free grace for enabling and accepting vs, shall passe the time of our Pilgrimage in feare: These are liuely tokens of a great measure of grace, as euidencing our skill and wisedome, to meet with such speciall sleights of Satan, where∣by hee assaults vs in an Angell-like shape.
2 If wee can discerne Christ from the theeues vpon the Crosse, and lay hold on him in the darke, and deepe of greatest Agonies.
This wee may doe,
1 By liuing by faith in Gods Pro∣mises, neuer to faile vs.
2 By relying on the power of God, which will now be more exalted.
3. By adoring the wisedome of God in preuenting hereby worse euils of presumption, securitie, spirituall pride, vaine-glory, &c.
4. Abasing our selues more before the Lord in the search and iudgement of our hearts.
5. Meditation of his prouidence, in deliuering others from greater brakes.
6. Earnest prayer to our God, to sustaine vs in the furnace.
7. Remembring former comforts.
8. And meditation of future ioyes.
And hereby we shall know that we haue not laboured in vaine.
1. If we can rest vpon our God with patience, both for the time, meanes, man∣ner, and issue of our troubles.
2. If wee sticke close to the word, for releefe, and will not bee driuen from it.
3. If wee grow more tender in iudge∣ing, and compassionate in relieuing others in the like afflictions.
4. If we neglect not the least sparke of hope, but can benefite thereby.
5. If we continue faithfull in what
we haue or may, though it be boote∣lesse as wee thinke, yea encrease our smart
6. If we rest on Gods power, though we find no apprehension of his will.
7. And so can still crie vnto him, though he heareth not.
And thus of the third thing to bee knowne hereunto.
A fourth thing to bee further disco∣uered herein, is, the mysterie of Christ, whereby all the sleights of Satan and Antichrist are dissolued.
This we shall know,
If we not only be acquainted with his incarnation, wonderfull vnion of two natures in one person, glorious offices, ad∣mirable workes of Death, Resurrection, Glorification, Mediation, and such like; for these wee may know, yea be∣leeue hystorically and true, yet haue no life in him.
But there are two speciall mysteries in this great Mysterie of Christ, which as non•• can know, but to whom the spi••it reueales them, so to know these, is to bee knowne of Christ, and to haue
fellowship with him.
The great Mysterie of Christ, is, the reconciling of God and man toge∣ther by the blood of his Crosse, and so, that vnseparable vnion betwixt God and man. 1. Ioh. 1. Ioh. 17.
The Particulars of this great myste∣rie, are,
1. That we are in Christ. Gal. 2.20
2. That Christ is in vs. Col. 1.27.
These are the speciall Mysteries in∣folded in that great Mysterie of Christ, which no man can know, but by the spirit of Christ, and who so knoweth them knowes sufficient to saluation. Ex∣amine wee therefore our selues whe∣ther wee know them as wee ought to know.
The former of these, that wee are in Christ, is grounded vpon a double Mysterie, as the spirit layes it downe. Namely, 1. That Christ which knew no sinne, was made sinne by God his Father for our sake.
2. That we might be made the righ∣teousnesse of God in him. 2. Cor. 5.21.
And so is also the later Mystery: so
saith the Spirit, If Christ bee in you, there is the Mysterie. The grounds hereof are these that follow; The bo∣dy is dead because of sinne, there is one Mysteri••; and the spirit is life because of righteousnesse, there is the other. And each of these grounds do afford vs gra∣tious light to discerne both these Mysteries seuerally, as also how they make vp that main Mystery of our at∣tonement and vnion with God in Christ.
For concerning the former ground, as it specially discouers the workes of iustification by Christ, so it also vnfol∣deth two wonderfull mysteries whereby our iustification is effected, namely one, That Christ which knew no sinne, was made of God sinne for vs, shewing ther∣in: 1. The meanes and manner where∣by he did iustifie vs: namely, by offe∣ring vp himself in our stead, as a surety to pay what we ought, and a sufficient expi∣ation by his blood to the payment there∣of. 2. The necessarie effect of this roy∣all payment in vs, namely, that we might bee made the righteousnes of God in him; that is, that being engrafted in him by
faith, and thereby applying to our selues what he did for vs, we might be estee∣med righteous of God, and before him.
And so do we become to be in Christ by faith, being ingrafted in, and so made one with him: And so being ingrafted into him by the power of his spirit, wee are changed from our barren old stocke into his Image and fatnesse, enabled to bring foorth whole∣some fruite, by his spirit which dwel∣leth in vs, and he by his spirit, euen to die vnto sinne, as hee hath dyed for our sinne, and to liue vnto righteousnes. And this is the other ground of the o∣ther mysterie, namely, that Christ is in vs, expressing the worke of our sanctifi∣cation, necessarily following on the former in order, thogh one in time with it, and by the same means euidencing our being in Christ by his being in vs, and making vp the perfect knot of this vnspeakeable vnion, he in vs, and we in him, and both one. Behold the myste∣rie of the riches of the glory of this my∣stery, euen of Christ in vs, and wee in Christ. Two mysteries, yet both aiming
at one, euen our reconciliation to God, and both ending in one, our vnion with God, and conformitie to him, yet one of them in order being before the other as affecting it, our being in∣grafted into Christ, being the cause of his transforming into vs; and yet both to∣gether in time. As wee cannot receiue Christ by Faith, but by our ingrafting in him, and so become his; and so no sooner are wee ingrafted in him, but presently he dwels in vs by his spirit, and so receiueth vs thereby to conformitie to him; that so we may haue fit commu∣nion with our head, as being wholly go∣uerned by him. Hereby we may try our knowledge in the mysterie of Christ, whether wee haue true fellowship with him or no. And that
First, by our ingrafting in him. And that, 1. By the ingrauen word, taking vs from the wild Oliue, and ingraffing vs vpon the true Oliue. Secondly, by faith, ingraffing vs in him, and quie∣ting vs therein. And
This Faith is discerned. First, by this, that it is a mysterie working
secretly and by degrees, sometimes in∣uisibly, sometimes by contraries, capti∣uating sense and reason, and confoun∣ding the wisedome of the flesh, giuing a being to that which is not, and annibi∣lating that which is.
2. This mysterie of faith apprehends Christ only, & wholly euē to resurrectiō.
3. It giues boldnes in Gods presence
4. Ouercomes all oppositions.
5. It neglects not the least means of help
6. It preuailes beyond and contra∣ry to meanes.
7. It rests in the likeliest or greatest meanes.
8. It prepares to troubles. And
9. Is more then conqueror ouer thē.
10. It is not curious concerning it owne weaknesse or Gods wisdome.
11. It makes not haste, but waits vpon God, in performing of his word.
12. It purifieth the heart. Act. 15 9.
13. Holds on it course, though with some interruptions.
14. And so cōmits it selfe in weldoing into the hands of God. Thus for faith.
Whereby we are ingrafted into Christ.
2. For sanctification, whereby Christ dwels in vs. This is discerned,
1. By the grounds, that what we do be of faith. 1. Cor. 14.
2. By the manner of it breeding in vs by degrees. As
1. In affection, then in action.
2. In weaknesse, then in strength. Yet all parts truely at first seasoned therewith.
Though each part do it seuerall du∣tie in it fit times therein.
1. In subduing corruption, and that which is neerest to the roote, as euill thoughts, &c. then in actuating obedi∣ence, and this
3. Our sanctification is tried by the measure thereof.
As first, that is generall.
1. Expressing in all faculties of soule and body.
2. Extended to all Gods comman∣dements.
3. Intended in all things, from the intire purpose of the heart.
4. Extended to all times, euen to our liues end.
5. And to all persons as well ene∣mies as friends. Gal. 6.10.
6. And in all occasions, as well ad∣uersitie as prosperitie.
4. Our sanctification is freed by the ends thereof.
1 Not present onely, but future good.
2 Not for the body, but the soule.
3 Not for our sakes, but for Gods sake 1. Cor. 10.31.
4. Not to merite thereby, but to doe our dutie in thankefulnesse to God. Psal. 116.12, 13.
5. Not for our selues alone, but for the good of our brethren.
6. Not to win heauen, but to pre∣pare thereto. 2. Pet. 1.13, 14.
7. And so hereby to make sure
hereof. 2. Pet. 1.10.
8. Remembring that as wee liue by faith in Christ, & not in our selues, so Christ liues in vs by his holinesse, that so we not liue vnto our selues, but vnto his glory, that hath bought vs with so pretious a ransome.
Thus of sanctification and the eui∣dence thereof, whereby wee may a∣uouch our spirituall growth.
And thus of the fourth thing wee must know, to approue our encrease in grace; namely the mysterie of Christ.
The last thing we must know to e∣uidence our Growing in Grace, is the measure of sanctification wee haue attai∣ned, of which before.
Thus of the first Generall: namely, knowledge, and seueral obiects thereof.
The next generall conducing here∣unto, is faith, of which euen now.
The third generall, is, the obedience of faith, of which also before.
And these are generall euidences in regard of our selues to euidence our spirituall growth.
The same also concernes others, ex∣cepting
faith, which is onely proper and auaileable to our selues. The iust must liue by his faith, though the same be common to all; the elect in respect of the meanes thereof, and end of the same: yet in regard of the Power and Vse thereof in the application of Christ each must liue by his peculiar faith.
Thus of the Generals.
The speciall Markes concerning our selues, to trie our encrease in Grace, haue partly beene opened be∣fore, as included in the generals; only we may adde those other that are be∣fore deliuered in the Chapter of the measure of this Growth. All which, or most of them, may also serue for triall hereof, in regard of others.
Thus concerning the Markes and euidences of Spirituall Growth.
It followeth in the next place that wee consider of the seuerall lets and hinderances of Spirituall thriuing, to∣gether with such Remedies as are su∣table thereunto.