weaknesse it is out of inordinacie and of such a frame are young Christians hearts like new lute strings which when they are wound up high are still a falling ever and anon whereas strings setled long on an instrument will stand long and not slip downe Seventhly a man may be said to grow and bring forth more fruit when although the difficulties of doing duties become greater and his means lesse yet he continues to doe them and this though it may be he doth no more then he did before For a tree to bring forth much fruit in cold weather or standing in the shade is more then in summer or when it stands in the sun I know thy work thy labour and thy patience Rev. 2. 13. When a man though he doe fewer works yet with much labour having it may be now a body growne weake or holds out in the profession of the wayes of God with more scoffes and hazarding more in a place where Satans throne is this makes a little done for Christ a great deale So when a man thrives with a little trading with small means of grace and yet exceedeth those that have more to pray and to continue to doe so though the streame is against us and gales cease to pray and to continue to pray when we heare no answers but the contrary It is noted of Daniel that he did the Kings businesse after he had been sick Dan. 8. 27. and so he prayed you know when he ventured his life for it when we have lesse straw to make the same number of brick with lesse wages lesse encouragements and yet doe as much work with chearfulnesse 8. When a man though he doth lesse for the outward bulk yet grows more wise and faithfull to lay out all his opportunities and abilities to the best advantage this is to bring forth more fruit Thus Moses who at first began to heare himselfe all causes both small and great but in the end he gave over the lesser causes to others and reserved the hearing of the greater to himselfe Exod. 18. 10. yet still he continued to doe more and laid himselfe out to the greater advantage His former course would in the end have killed him Thou wilt wear away like a leafe saith Jethro to him So the Apostle who strived to preach the Gospell where Christ had not been knowne Rom. 15. 20. When a man forbeares lesser things to lay out all for the Churches advantage lesse ventures himselfe in a smaller course unlesse particularly called to it not out of fearfulnesse but faithfulnesse and will lay all the stock on it in a greater Young Christians are as young Fencers they strike hand over head downe right blowes whereas if they would consider their brother or a wicked man whom they would reprove as skilfull fencers do and at an advantage hit them a good blow is it not much better when a man watcheth in all things as he exhorts Timothy 2 Tim. 4. 5. and serves the season as some reade it Rom. 12. 11. that is waits for the best advantages of doing good both which may stand with fervencie of spirit and enduring afflictions for so the next words are in both those places A man is no lesse liberall that studies how to lay out his money to most charitable uses though he gives lesse to fewer particulars We live in a wicked world and godly men cannot do what they would as wicked men also cannot When therefore a man looks about him and studies to improve himselfe to the utmost advantage for God in his place to lay out his credit his parts and all for God as a faithfull Factor in the best wares though he deales in fewer particulars he may notwithstanding bring forth more fruit And thus much for matter of Tryall about the first thing positive growth in fruitfulnesse THE TRYALL OF A CHRISTIANS GROWTH THE SECOND PART Of Growth in MORTIFICATION or Gods purging out Corruption He purgeth it that it may bring forth more fruit CHAP. I. The Observation out of the Text propounded That God goes on to purge corruptions out of true branches Bounds set to this discourse about it according to the scope of the Text The reasons of the point I Come now to the Tryall of our Growth in that other part of Sanctification namely the Mortification of lusts and purging out of corruptions which the Text also cals for Christ here saying not onely that they bring forth more fruit but that God purgeth them that they may bring forth more fruit The Observation from which words is clearly this That God chuseth true branches to grow in a purging out of their corruptions as in true fruitfulnesse In the handling of this point I shall doe these foure things First set the bounds and limits of this Discourse about it according to Christs intendment as here he speaks of it Secondly give some reasons of the point Thirdly shew the wayes which God useth to carry on the progresse in this work Fourthly give some helps of Tryall about it Now for the first the explication and limiting this point unto Christs intendment here that so I may onely so far handle it as the scope of the words will beare I premise these three things about it 1. That purging here intended which is indeed all one with Mortification and emptying out sin out of our hearts and lives is to be restrained here to the progresse of a Christian in that work and not as taking in with it that first work of mortification wrought at a mans first conversion so as I intend not now to lay open to you the nature of mortification and what it is by way of Common place but onely intend to speak of Growth in it for of that Christ speaks because it is such a purging as is after bringing forth some fruit and whereof the end is to bring forth more fruit Neither 2. are we so much to speak of it here as it is a duty to be done by us though it be so but as it is a work of God upon us which he takes care to goe through with and perfect in all those who are fruitfull for he speaks here of it rather as an act of Gods He purgeth then as it is to be an act of ours that we ought to purge our selves though both doe goe together as in that speech Rom. 8. We by the Spirit doe mortifie the deeds of the flesh so as that which is proper to the point in hand for the explication of it as here in this place it is laid downe is not so much to give you motives or meanes of purging your selves as to shew you the wayes and courses God takes still one way or other to purge his children by that they may be more fruitfull And yet 3. in this work of Mortification considered thus in the progresse of it we are not meer passives as at that finall perfecting and finishing of it and carrying away all sin at death
In the most fruitfull Branches there remaine corruptions to be purged out The reasons of it 22 5. Obser That yet for their corruptions God takes not such away 28 6. Obser Vnfruitfull Branches God in the end cuts off Foure degrees of Gods cutting them off founded on the Text. 34 The Tryall of a Christians Growth PART I. Of GROVVTH in bringing forth more fruit CHAP. I. That all true Branches in Christ doe grow Proved 1. By Scriptures Reasons 38 1. Reas From Christs relation to us as an Head and we his members And herein 1. From our conformity to him 39 2. From his having received all fulnesse to fill us 40 3. From our growth making up his fulnesse as he is mystically considered one with us ibid. 2. Reas From God the Father who 1. Hath appointed every one their measure 41 2. Hath promised it ibid. 3. Hath appointed means for it ibid. 3. Reas From the Saints themselves who cannot be saved unlesse they grow ibid. CHAP. II. An explication how the Saints doe grow Many considerations to satisfie the tentations of those that discern not their growth 42 1. Consid more generall shewing what sort of Christians this tentation doth usually befall ibid. 2. Consid more particular As 1. That growing in grace is a Mysterie rather to be apprehended by faith then by sense 44 2. The eager desire which many have to grow and attaine to more grace hinders them from discerning their growth ibid. 3. The progresse is not in many so discernable as the change at their first conversion is or as their first growth The reasons of it ibid. 4. To discern of growth there must be time allowed 45 5. There are severall wayes by which men are brought to that measure appointed them in which some have the advantage of others ibid. 1. Some have a greater stock of grace given them at first which is done in two cases 46 2. In the manner of growing God puts much difference 1. Some grow without intermission 2. Some God sooner ripens for heaven ibid. CHAP. III. What it is to bring forth more fruit explicated negatively by removing many mistakes 46 1. It is not to grow onely or chiefly in gifts as abilities to pray and preach or in knowledge but in graces 47 Three cautions herein ibid. 2. Our bringing forth more fruit is not to be measured by the successe of our gifts the fruits of our doings but by the Doings themselves 48 3. It is not simply to be estimated by the largenesse or smalnesse of our opportunities of doing good which may vary but by an heart to doe good 50 4. It is not alwayes to be measured by accessary graces as joy spirituall ravishments c. ibid. 5. It is not be measured by encreasing in profession and seeming forwardnesse but by inward and substantiall godlinesse 51 6. How in the largnesse of the affections to good there may be a decrease And how young Christians may have more large affections which yet are not so genuine and spirituall ibid. 7. We must not measure our growth by our growing in some kind or sort of duties but in the universall extent of godlinesse and in duties both of our generall and particular callings 53 How young Christians abound more often in holy duties for a time and the necessity of this for their condition ibid. CHAP. IV. What it is to bring forth more fruit explicated positively Wherein many direct tryals of such a growth are given 55 1. Tryall If we goe on to the exercise of new graves ibid. 2. Tryall If we find new degrees of the same grace added 56 3. Tryall If fruits and duties grow more ripe and spirituall though not more in bulk 57 What it is that gives a spirituall relish to this fruit 4. Tryall If the heart grows more rooted into Christ 58 5. Tryall If we learne more to bring forth fruit in reason 59 6. Tryall If we grow more constant and eaven in a holy course ibid. 7. Tryall If though our difficulties and oppositions be more and means lesse yet we continue to bring forth as well as when our meanes were more and difficulties lesse ibid. 8. Tryall If though we doe lesse yet we grow more wise and faithfull to lay out our abilities and improve our opportunities to the greater advantages for Gods glory and the good of others 60 The Tryall of a Christians Growth PART II. Of Growth in purging our corruption CHAP. I. The Observation out of the Text propounded that God goes on to purge out our corruptions Bounds set to the Discourse about it The reasons of the point 64 CHAP. II. The wayes God useth to purge out corruption out of his children with the means by which he causeth them to grow to a further measure therein 65 1. Occasionall ibid. 2. Instrumentall 66 3. Examples 67 4. Inward workings which consists in five things ibid. CAAP. III. The Tryall of Growth in Mortification 1. By negative signes or such as argue much corruption remaining unpurged out As 71 1. If a man doth magnifie and set a high price upon worldly and carnall excellencies and pleasures ibid. 2. If our minds be carryed out to superfluities and more than needs and are discontented with our owne condition 73 3. If our minds be so glewed to any thing that we know not how to part with it ibid. 4. If our hearts be distempered under variety of conditions and are very inordinate in them all whether they be prosperous or adverse 74 5. The more carnall confidence we have in the creatures and our spirits being up held by them 75 6. The more full of envyings and heart-burnings against others as to get the credit from them c. ibid. 7. The lesse able we are to bear reproofs for the breaking forth of our lusts 76 8. The more quick and speedy the tentation is in prevailing upon the heart 77 9. The more power our lusts have to disturb us in holy duties ibid. 10. If the bare recalling former sins committed prove a new snare to entice the heart 87 CHAP. IV. 2. The Tryall of Mortification by positive signes which argue a good degree of that work in the heart As 1. The more insight a man hath into spirituall corruptions ioyned with a conflict against them 79 2. The more we grow up to a readinesse willingnesse freenesse and cheerfulnesse of heart to deny our selves 80 3. The more stable â—eaven and constant we are in well doing and the more durable an holy frame of heart in us is 81 4. The mnre spirituall taste and relish of the spirituall part of the Word we have 82 5. The more ashamed we grow of former carriages and sensible of former weaknesses ibid. 6. The weaker we find our lusts to be in the time of tentation ibid. 7. The more ability we have to abstaine from occasions and opportunities of satisfying our lusts 84 8. If we linger not after the objects of our lusts when they are absent but are weaned
from them ibid. CHAP. V. Some Cautions to prevent mis-judging by false rules As also This Case resolved Whether Growth in Grace may be judged by the ordinary prevailing of corruption or the ordinary acting of mans grace 85 1. Caution That men are not to estimate their progresse in grace by having overcome such lusts as their natures are not so prone unto but that a judgment hereof is to be made from the decay of the bosome sin ibid. 2. Caution We are not to judge by extraordinary assistances nor extraordinary temptations 86 This Caution explicated by three things 87 This Question resolved Whether we may certainly judge of the degrees of our mortification to lusts by the ordinary risings and prevailings of them or by the ordinary acting and exercise of our graces 88 Answered affirmatively ibid. An Objection That the Spirit is a voluntary Agent who may act a lesse degree of grace more then a greater Answered 90 1. That yet the holy Ghost ordinarily assists according to the proportion of grace given ibid. 2. That the acting of grace encreaseth the habits more and so it comes all to one 91 Two limitations herein 1. That God for some time of a mans life may leave a strong Christian to greater corruption then a weake and act a weak Christians grace more ibid. God may have four ends in such a dispensation ibid. 2. Limitation If a weak Christian be more watchfull over his lusts for a time then a stronger Christian yet his weaknesse is discovered by two things 94 CHAP. VI. Five Cautions more added to the two former to prevent such mis-judging 3. Caut. To take into consideration our severall occasions to draw out corruptions and means to draw forth graces 96 4. Caut. To consider the naturall temper of a mans owne spirit whether it be quick and active or slow ibid. 5. To consider what force restraining grace hath in us which often makes mortification seeme greater then it is 97 6. Not to judge from our present listlesnesse to sin which may arise from other causes besides true mortification and so may make that seeme to be much more at some times then in truth it is 99 The difference betweene listlesnesse to sinne and true mortification in two things 101 7. Not to judge of the measure of mortification simply by the sharpnesse and edge of our affections against sin but by our inward strength against it A discovery how that edge of affection against sin may deceive us and how a young Christian may have a quicker stirring against sin when he hath lesse strength 102 The Tryall of a Christians Growth PART III. Resolving some Questions about Growth in Mortification Vivification 1. About Growth in Mortification two Questions 1. Whether every new degree of Mortification be alwayes universall extending it selfe to every sin 104 Answer affirmative and that for three reasons 105 An Objection answered 106 2. Quest Whether in the endeavours of a beleever to mortifie some one particular lust that lust becomes not more mortified then others Answered 107 2. About Growth in Vivification three Questions 1. Quest Whether every new degree of Grace runs through all the faculties Answered affirmatively 108 2. Quest Whether one grace may not grow more then another Answered by two Propositions ibid. 3. Quest Concerning the manner of this Growth Whether it be a deeper radicating the same grace in the heart or by a new addition Answered 109 FINIS 2 Cor. 10. 14. Ephes 4. 15. 2. Obser That Christ is onely the True Vine Vse Vse 1. Vse 2. Vse 3. Quest Ans How the unfruitfull are in Christ 2. Ans 3. Ans Vse The severall sorts of branches that prove unfruitfull Some differences of branches fruitfull and unfruitfull 1. Difference How the good works of Hypocrites are not true fruits 2. Difference How Hypocrites bring not forth their fruit in Christ What it is to bring forth fruit in Christ explained Quest Answ Whether in every act a Beleever doth all in Christ 2. Quest Whether all Beleevers doe distinctly fetch vertue from Christ by faith Answ 1. Union with Christ is not cleared up to all in Christ Yet every Beleever doth five things which are really to bring forth fruit in Christ Vse 1. Vse 2. Reas 1. Reas 2. Reas 3. Reas 4. Vse 1. Vse 2. Reas 2. Reas 3. The degrees of Gods cutting off unfruitfull branches Vse 1. Reas 1. Drawne from Christs being our head Reas 2. From God the Fathers appointment Reas 3. From the Saints themselves 1. Consideration in generall 2. More particular considerations 1. Consid 2. Consid 3. Consid 4. Consid 5. Consid Heb. 5. ult Caution 1. 2. 3. 2. 3. 4. 5. 6. 7. 1. Tryall 2. Tryall 3. Tryall 4. Tryall 5. Tryall 6. Tryall 7. Tryall 8. Tryall Reasons 1. 2. 3. 4. 1. Occasional 2. Instrumentall 3. Examples 4. Inward workings 1. Not to judge by some sins but the decay of thy bosome sin 2. Not judge by exâ—raordinary assistances or temptations This Caution explicated by three things 1. 2. 3. Question Whether an estimate may be taken from the ordinary passages of our lives Resolved Object Answ 1. Two limitations 2. Limitation Psal 18. Two differences betweene Mortification and a seeming deadnesse or listlesnesse to sinne 2. Difference Quest 1. Answ Object Answ Quest 2. Answ Quest 1. Answ Quest 2. Answ 1. 2. 3. Quest Answ
THE TRYALL OF A CHRISTIANS GROWTH IN Mortification OR Purging out Corruption Vivification OR Bringing forth more fruit A Treatise handling this CASE How to discerne our Growth in GRACE Affording some Helps rightly to judge thereof BY Resolving some Tentations Clearing some Mistakes Answering some Questions About Spirituall Growth Together with some Observations upon the Parable of the Vine John 15. 1 2. verses By THO GOODWIN B. D. 2 COR. 7. 1. Let us cleanse our selves from all filthinesse of flesh and spirit perfecting holinesse in the feare of God LONDON Printed by J. G. for R. Dawlman 1650. TO THE READER THis following Treatise The Tryall of a Christians Growth was formerly printed during the time of my absence out of my native Country and by reason thereof had many imperfections and incongruities both in style and matter which now being againe through the good hand of God upon me returned I have endeavoured to amend So as partly through some alteration in the method and frame of it partly by cutting off some redundancies I have reduced it to some better shape and neerer proportion to its fellowes The scope and way of handling this subject Growth is not Doctrinall so much nor yet Hortatory as either perswading to or discoursing of a Christians growth in generall concerning which much hath been already written by others But the more proper aime of this is to resolve A Case of Conscience like as those two other preceding Tractates of mine have done namely this How to discern our growth and to answer more usuall temptations about it And so these three Treatises being of like sort and kinde and properly belonging to that part of Theologie which we call Case Divinity I have therefore in this new Edition of the whole ordered to put them together which is all the alteration I have made although in their first and single publishing some other came between If in the performance this falls short of many more raised experiments of Growth which are found in such as the Apostle John calls Fathers elderly Christians who with Enoch have walked long with God yet I have hoped that you that are young men as he also styles the middle sort of Christians that you may finde many things helpfull to your right understanding and judging of your growth and which may free you from many mistakes in mis-judging thereof and so consequently of many tentations about it which that Age of Beleevers are more peculiarly incident unto I dare not say I write these things to you Fathers I never presumed it in my thoughts I my selfe wrote and preached it when I was but young in years and for the time far younger in grace and experience And I dare not if the great Apostle would not stretch my selfe beyond that measure which God hath distributed to me A measure which yet may reach you that are young men though more eminent grown Christians are gone far beyond the line of it The God of grace and peace grant us and all his children spirits endeavouring to speak the truth in love in these dividing times that we may grow up into him in all things who is the Head even Christ April 26. 1643. Tho Goodwin THE TRYALL OF A CHRISTIANS GROWTH AN INTRODVCTION Some OBSERVATIONS premised upon this Parable of the VINE JOHN 15. 1 2. I am the true Vine and my Father is the Husbandman Every branch in me that beareth not fruit he taketh away and every branch that beareth fruit he purgeth it that it may bring forth more fruit The summe and division of the words and subject of this Discourse A Faire and fruitfull Parable this is spread forth into many Branches In which under the pleasant shadow of a Vine upon occasion they had but newly been reall partakers of his blood in the fruit of the Vine Christ elegantly sets forth himself in his relation to his visible Church and the estate of his Apostles and in them of all visible Professors to the end of the world Shewing withall under that similitude what his Father meant to doe with Judas now gone out to betray him as with all other unfruitfull branches like unto him even cut them off and throw them into the fire But on the contrary encouraging them and all other fruitfull branches that they should still continue to abide in him with promise that they should yet bring forth more fruit The Parable hath three Parts 1. A Vine here is of all the fairest ver 1. 2. A Husbandman of all the carefullest 3. The end of planting this Vine fruitfulnesse First this Vine as all Vines else hath two sorts of branches 1. Such as though greene bring forth no true fruit nought but leaves 2. Such as bring forth fruit ver 2. The Husbandman hath answerably offices of two sorts towards them both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a witty Paranomasia Amputare Putare to Lop and Cut off First clean to cut off those that are utterly unfruitfull which thereupon are cast out doe wither and are gathered and cast into the fire So ver 2. 6. And thus now he meant to deale with Judas But 2. to Purge and but lop off the luxuriancies and too much runnings out of the fruitfull branches into springs which they are subject to Thirdly his end in all is that fruit and more fruit might be brought forth This is his end of planting this Vine this is the end of purging these branches of it which he being frustrated of in those other is the cause why he takes them cleane away And to exhort these unto fruitfulnesse was one main end of Christs using this Parable and unto this tends all in the following verses either as meanes or motives unto fruitfulnesse First as meanes 1. He assures them of their being in the state of grace verse 3. Assurance is a means of fruitfulnesse He speaks of Purging them by his word in the same verse Ye are cleane through the word I have spoken to you This is a means he further useth 3. He inculcates into them the sense of their owne inability to doe any thing without him ver 5. 4. Therefore to abide in him and suck from him ver 5. 5. And to let his Word abide in them by which himselfe shall also abide in them and by which they may still be purged and so be fruitfull The motives are 1. If not they know their doome to the fire with them ver 6. 2. If they doe their prayers shall be granted ver 7. 3. Hereby his Fathers is glorified ver 8. 4. They shall shew themselves his Disciples ver 8. 5. They shall continue in his love who loves them as dearly as his father doth him ver 9 10. And so you have the summe of all this Parable The principall subject I aime at in this Scripture is this maine case of Conscience which useth to be the exercise and inquisition of many good souls How a Christian may discerne his growth
of men for when God casteth them out then he withdrawes his Spirit from them and then although they come to the Ordinances yet they have no breathings they come to Prayer and the Spirit of God is departed and so by degrees God withdraws sap from them till they be quite dead Thus he dealt with Saul when he had discovered himselfe by sparing the Amalekites and by persecuting David it is said The Spirit of God departed from him and he withered ever after all his gifts vanished and the spirit or frame of heart he once had departed from him So likewise they that had not gained by their talents Mat. 25. 26. their talents were taken from them even in this life and the Spirit of God which rested upon them rested upon some other that were more faithfull Thirdly lying long unfruitfull in the end it is said they are gathered Our Translation hath it Men gather them which either respects a punishment in this life that when they are cast out from the society of Gods people wicked men gather them they fall to those that are naught Popish persons or profane Atheists take them as the Pharisees did Judas when he cast himselfe out of the society of the Apostles Or else it may in a Metaphor refer to the life to come the Angels they are the Reapers they gather them in the last day and bind them in bundles for the fire So lastly it is said They are cast into the fire and they burne A man would think he needed not to have added that for being cast into the fire they must needs burne but his meaning is that of all other they make the fiercest hottest fire because they are trees most seared and fuell fully dry as the Prophet speaks You then that professe the name of Christ take heed that you be fruitfull branches indeed I say to you as the Apostle saith Rom 11. 19 20. Because of unbeliefe they were broken off Thou standest by faith be not high minded but feare Take heede that it be fruit that you bring forth doe all for GOD make him your end in all bring forth more fruit every day let your fruit be riper and more spirituall daily labour to spread and root your selves as much downward in inward holinesse as you do upward in outwardprofession and purge your selves continually lest that which is threatned here befall you which are fearfull things to be spoken and yet concerne many a soule The Apostle compares such to trees twice dead and pluckt up by the roots You were borne dead in Adam since that you have had perhaps some union with Christ by common graces if your wither againe then you are twice dead and therefore fit for nothing but to be stubbed up and cast into the fire And if any soule begin to forsake the assemblies of the Saints or be cast out from them let him looke to himselfe lest he wither in the end and be twice dead and so he never come to have life put into him againe that is repent and return againe And know this that if you being cast out by the Church and people of God break your hearts so that you mourne for your sinne as the incestuous Corinthian did it is a signe you are such branches as God will yet make fruitfull but if beingcast out you begin to wither as here the end will be burning THE TRYALL OF A CHRISTIANS GROWTH THE FIRST PART JOHN 15. 2. He purgeth it that it may bring forth more fruit Of Growth in VIVIFICATION and bringing forth more fruit CHAP. I. That all true branches in Christ doe grow GRowth in Grace is the main thing held forth unto us in these words and therefore I make in the chief subject of this Discourse Now as in the work of Sanctification at first there are two parts Mortification and Vivification so our progresse in that work hath two parts also apart to be considered and both here in the Text 1. A growth in Mortification or purging out of sinne He purgeth it 2. A positive growth in holinesse and all the fruits of it That it may bring forth more fruit And my purpose is accordingly to treat of these two distinctly and apart by themselves And although purging out of sinne is here first mentioned yet our growth in fruitfulnesse shall have the first place in the method of handling of them both because growth in positive holinesse and bringing forth more fruit is the end and perfection of the other and so chiefly intended the other but subserving unto this and is accordingly made mention of here by Christ He purgeth it That it may bring forth more fruit Now in handling this first Head I shall doe three things First in generall shew That all true branches do grow in grace and fruitfulnesse and the reasons of it Secondly propound such considerations by way of explication as may conduce to satisfie the tentations of such Christians as discern not their growth herein Thirdly explicate more largely by way of tryall what it is to bring forth more fruit thereby further to help Beleevers to discern and judge aright of it My scope in this discourse being not so much to give meanes or motives unto growth as helps to judge of and try our growth and prevent such mistakes herein as Christians are apt to fall into First in generall to demonstrate that all true beleevers doe grow more or lesse in fruitfulnesse I shall give both proofes and reasons of it For proofs out of Scripture those two places Hosea the 14. 5. compared with Psal 92. where the holy Ghost singleth out the choicest trees and flowers in the world on purpose to expresse the Saints fruitfulnesse and their growth therein As first to shew the sudden springing up of the new creature as it falls out upon some mens conversions or upon the Saints recovery again after falls he compares them to the Lillie Hos 14. 5. whose stalk though long hid in the earth when once it begins to feel the dew growes up oftentimes in a night But yet a Lilly is but a flower and soon decayes Therefore secondly so shew their perpetuity and stability together with their growth the Prophet there compares them to the Cedar whose wood rots not proverbially put to expresse immortality Digna Cedro And which is not onely most durable but of all trees the tallest and shoots up the highest But yet thirdly suppose the new creature be kept under and oppressed with tentations and oppositions yet to shew that still it will grow and flourish again therefore he further compareth them to a Palme tree which useth to grow the more weight is hung upon it and sprouts again even when it is cut downe to the roots Fourthly to shew that they grow with all kinds of growth therfore the Prophet expresseth their growth both by the spreading of their root and also of the branches and so in a growth both upward and downward He shall cast forth his
againe or else we cannot enter into Heaven CHAP. II. An explication how the Saints doe grow many considerations to satisfie those that discern not their Growth HAving given you the reasons I will now explicate the point And that chiefly for the satisfaction of those whose maine doubts and troubles about their estate are occasioned by their want of discerning themselves to grow and so call into question the work begun because not carryed on so sensibly unto perfectias they expect and desire Their objections are many and divers They say when they were young they then had more spirituall enlivenings and quicknesse of affections more joy in duties c. that formerly they had more zeal in what they did for the good of others and more fruit of their labours that heretofore they have spent more time in duties in conference and hearing c. that others start up who have more grace the first day then they have been getting many years Yea they are so far from discerning that they grow that they rather think that they fall back and therefore fear even the truth of grace in them because all beleevers grow Now the scope of all which I shall speak of this argument will tend to this to help such to discern and judge aright of their estates herein and to free them from such mistakes and errours as their objections are usually founded upon And first concerning this kind of tentation and trouble let me premise this one Observation concerning what sort of converts this temptation is aptest to seize on You all know that there are two more eminent and conspicuous manner of conversions of Gods people usuall in the Church The conversion of some is more sudden and apparent like the bringing of Joseph out of a dungeon into a marvellous glorious light It is with a sudden change which therefore is accompanied with a mighty violent inundation and land-floud of humiliation for sinne encreased with many gracious enlargements and dews from heaven which afterwards abating and the stream setling and growing lesse and comming to an ordinary channell and falling but unto so much as the naturall spring of grace as I may so call it will serve to feed they then begin to call all into question for their want of growth Others on the contray whose conversion hath been insensible and carryed on with a still and quiet stream and have had a more leisurely gentle thaw and their change from darknesse to light hath not been sudden but as the breaking forth of the morning small at first and not discernable at what time day began then to break these on the contrary are exercised rather about the truth of the work begun about the work of conversion it selfe and the right beginning of all at first but their tentations arise not from a want of growth so much for this to them is more evident and sensible being like the morning light which growes clearer and clearer to the perfect day Prov. 4. Now observe the different condition of these two sorts The former of these hath a more apparent work at first to shew as the evidence of their estate but are apt through desertions neglects and carnall presumption to call into question their progresse in it and from thence to question the truth of that first work begun The other on the contrary sees a constant spring and stream increasing but cannot shew the Well-head or when or where the spring began So that so apparent a worke of grace begun would become matter of assurance to the one but is checked with want of discerning growth answerable to such beginnings But an apparent growth and fast going up of the building comforts the other but yet so as they still are apt to question whether the foundation of such a building be well and surely laid that they are going on further to perfection this they clearly see but whether they come in at the right gate or no that is the scruple which exerciseth their spirits Thus hath our wise God as in the work of his providence so of his grace set the one against the other as Solomon speaks that unto both these there might be occasion of excercise left that neither might confide in any workes wrought upon them but flie alone to Christ and that neither should rejoyce against the other or be discontented with that way wherein God hath dealt with them In the second place there are some considerations to be added concerning a Christians discerning his spirituall growth which will be profitable to the thing in hand As first that our growing in grace is a mysterie to be apprehended by faith rather then by sense our spirituall life it selfe is carryed along by faith much more the discerning the increase of it Yea and it being carryed on by contraries as by falls and desertions and even by our own opinions of our decrease therefore it is rather discerned by faith then sense for faith is the evidence of things not seene Secondly the eager desire that many Christians have to have more grace together with them their going on to discerne more and more their wants which in some respect is a growth these doe keepe them from thinking that indeed they doe grow There is as Solomon sayes that maketh himselfe poor and hath great riches Prov. 13. 7. because he enlargeth his desires still therefore still he thinks himself poor So hungry and greedy Christians looking still to what they want and not to what they have are still complaining and unthankfull If thou wouldst discern thy growth doe not compare the copie with thy writing but rather thy writing now with thy writing at the first For this is a sure rule that the better thou learnest to write the better copie doth God daily set thee that is gives thee to see more strictnesse in the rule and so still mayst think that thou wantest as much and art as far short as at first if thus thou comparest thy self with nothing but thy sight of the rule it selfe The third Consideration that if growth at any time be made sensible and be discerned by sense yet so as after a while it is not so discernable as that great change was which was made upon a mans first conversion the reasons whereof are 1. For at first conversion the change was specificall wholly from want of grace unto beginnings of grace but the change in our growth afterwards is but graduall that is but addition of more degrees onely of something of the same kind still and therefore it doth not so eminently affect the heart as the change at first conversion doth To be translated out of a Prison to a Kingdome as Joseph was would affect more then to have new Kingdomes added to one that is a King already as Alexander had 2. Because then the newnesse makes a great impression One that begins anew to study any Art his growth is sensible because every thing he
the first leaps more but goes as fast afterward Fifthly it is not increasing in outward professing and a seeming forward but especially in inward and substantiall godlinesse the other is but as increasing in leaves but in growth there must be a bringing forth more fruit When the root strikes not deeper downward and farther into the earth but spreads much upward in the branches this is not a true growth though look where there is more rooting there will be more spreading also above ground Growth it lies not in this That men should thinke of me above what I am indeed 2 Cor. 12. 6. Many at first grow into so great a profession as they cannot fill up and grow up to all their dayes make bigger cloathes then they can grow to fill As they say of Elephants that the skinne is as big at first as ever after and all their life time their flesh growes but up to fill their skinne up True growth begins at the vitalls the heart the liver the bloud gets soundnesse and vigour and so the whole man outwardly this heart Godlinesse is the thing you must judge by And yet sixtly even in inward affections many be deceived even there the party for Christ in appearance may be greater then in truth So often in a young Christian there is a greater army of affections mustered but most of them but mercenaries his affections are then larger his joyes greater his sorrowes violenter then afterwards More of his heart joynes in duties at first but afterwards though lesse yet more spiritually and truly The objects being then new draw all after them not onely Spirit or that new principle of grace is stirred then but flesh also The unregenerate part becomes a Temporary Beleever for a time hath a work upon it per redundantiam as an unregenerate man hath who is a Temporary which work on the unregenerate part doth decay as in Temporaries it doth and grows lesse not onely godly sorrow is stirred to mourne for sinne but carnall sorrow being awakned by Gods wrath joynes also and so makes the streame bigger Infidelity it selfe like Simon Magus for a while beleeves Whilst the things of grace are a wonder to a man as at first they are presumption joynes and eekes out faith a great party in the heart cleaves by flattery as the phrase is in Daniel and for by-ends which after some progresse fall off and faint in the way and those lusts that over and above their true mortification were further cast into a swoune begin againe to revive All this was resembled to us by the comming of the Children of Israel out of Egypt when by those plagues in Egypt and Moses his call not onely the Israelites but even many of the Egyptians were wrought upon and began out of self-love to feare the Lord Exod. 9. 20. and so a mixed multitude it is said went out with the Israelites Exod. 20. 38. to sacrifice to the Lord but ere long as Numb 11. 4. this mixt multitude began to murmur and to fall off So at a mans first setting out at his first conversion mixt carnall affections the unregenerate part through the newnesse of the objects and impression of Gods wrath and heavenly ravishments are wrought upon and goe out with the new Israel to sacrifice but after a while these fall away and then the number is lesse but the true Israelites may be encreased Hence it is that young Christians if they know their hearts complain more of hypocrysie and old Christians of deadnesse So in times of peace presumption eeks out faith and makes it seeme a great deale which in times of desertion and tryal falls off and then though the beleeving partie be lesse yet more sincere When the fire is first kindled there is more smoke even as much as fils the house but after the flame comes that contracts all into a narrow compasse and hath more heat in it So it is in young Christians their affections which Christ compares to the smoaking flax their joy in duties their sorrow for sinne their love of God is more but exceeding carnal the flame after though lesse growes purer and lesse mixt with vapours of corrupt self-love Seventhly we must not measure our bringing forth more fruit by one some kind or sort of duties but by our growth in godlinesse in the universall extent and latitude of it as it takes in and comprehendeth the duties of both callings generall and particular and all the duties of a Christian Thus it may be when grown up we are lesse in some sort of duties then we were when we were young Christians Haply we were more then in praying in fasting and reading and meditating yea spent the most if not the whole of our time in these But because now we spend lesse time in these we must not say therefore that we are fallen or decayed for there are many other duties to be done besides these which haply then we neglected but now make conscience of So that take all sorts of duties in the latitude of them and we may be growne more and do bring forth more fruit Perhaps we bring forth lesse fruit of some one kind then afore but if we be filled with all variety of fruits of the first and second table of our generall and particular callings this is to bring forth more fruit Men at their first conversion are necessitated often for to spend their whole time in such duties wherein they immediately draw nigh to God Paul then spent three whole dayes in fasting and prayer And then we allow them to doe it because their estates require it they want assurance and establishment they see grace to be that one thing necessary and therefore we give them leave to neglect all things for it they are new married to Christ and therefore they are not to be pressed to war the first yeare as I may so allude as for young marryed persons it was provided in Leviticus and parents and masters are to give allowance to such then in their travell of their new birth to lye in and not to be cruell to them in denying them more time then ordinary So also when they are in desertion which is a time of sicknesse and in sicknesse you allow your servants time from their work as the Church when she wanted her Beloved Cant. 3. 2. no wonder if she leaves all to seek him As your selves when you want a child or a servant you cry him in every street and leave all to find him as he left ninety nine to find one lost sheep And they then come new out of prison out of their naturall estate and out of the fresh apprehension of the wrath of God and therefore no wonder if they run so fast to haste out of it and salute none by the way stay to doe no businesse but when once they are gotten to the City of refuge then they fall about their businesse and callings againe Hence young Christians are
they are not usefull and so he may one of much habituall grace Thirdly he acts often according to actuall preparation the habituall preparation lies in habits and is more remote as strings may be good yet out of tune and so not plaid upon Againe fourthly God may leave a Christian of more grace and growth to more stirring of corruptions in case he means yet to bring him to a higher pitch of humiliation and that by sins It is in this his dealing of leaving men to corruptions and the vigorous conflicts with them as it is in his leaving his people sometimes to those other evils of afflictions God humbleth his either by afflictions or by sins and his manner in both is sometimes alike you shall see one who hath attained to a great measure of grace already and that by affliction and yet never to be out of the fire but God still followeth him with one affliction or another whereas one of lesse growth and grace who in that regard hath more need shall have fewer afflictions in his course And what is the reason of this difference it is not that the grown Christian hath simply more need of affliction then the other but because God intends to bring him on yet to a further degree of grace As refiners of sugar taking sugars out of the same chest some thereof they melt but once and another part of it they melt and refine againe and againe not that that which they refine twice hath more drosse in it but because they would have it more refined double refined And as God deales thus in afflictions so also in leaving of his people to the stirring of corruptions which of all afflictions is the greatest to humble a holy heart And thus in experience it is found that he doth sometimes leave a grown Christian to conflict with corruptions more then a weaker Christian not that he hath more in him but because he means to bring on that grown Christian to a further degree of humiliation he is not humbled as he meanes to have him yet And whereas God humbleth some men by afflictions he humbleth others by sins and nothing humbleth more then sins for crosses doe but humble by revealing sin as the cause and nothing will humble a grown Christian more then to see such shamefull foule corruptions still stirring in him the greatest aggravation of which to him will be in this that after so long a time such lusts should be so lively in him to have such grosse faults in his exercises after he hath been so long at schoole this shames him For a growne Christian to be disguised with a corruption and when his haire is growne to have it shaven off as Davids messengers were ashamed of it so how doth it shame him and humble him Thus Hezekiah though he was much humbled by a sicknesse to death but because he was not humbled enough and so far as God meant to bring him therefore God let loose Pride on him and then he further humbleth himselfe and all Israel as it is 2 Chron. 32. 26. Upon some men God shews his free grace in keeping them from sinne upon others he spends it in pardoning them These are but two severall wayes he hath of laying it out And so sometimes he shewes his grace in keeping those of lesse grace and againe in letting those of more to struggle with their lusts and such sicknesses are not to death or to weaken them but for the glory of God and their further growth for this will be the effect and consequent of such stirrings in growne Christians that as their fits of corruptions stirring are great so their humblings will be greater Grace being much in them will shew it selfe that way great fits of sinning have intermingled with them great exercises of repentings and the growth of their grace will shew it selfe in them and appeare in them even as in men that are cheerfull naturally but sometimes oppressed with melancholy when those pressures are over they are most merry their spirits breaking forth being at liberty they shew themselves as much on the contrary in mirth so is it here when grace gets above againe As it is in the body when the spirits are not weak but onely are kept under by humours when they doe once get up they then shew their strength in causing the body to grow the more as in many young men after a sicknesse where strength of nature is and so thereby they become after often the better and more lively but if the naturall spirits be weak it is not so A second limitation is that though one of lesse growth in mortification may sometimes by watchfulnesse keep under his lusts more and act that little grace he hath more then haply he doth who hath yet radically more grace therefore sayes the Apostle Stir up the gift that is in thee To Timothy he speakes it and he exhorts Gal. 5. even young Christians to walke in the spirit that is to have the spirit kept above the flesh so as a man shall have great hand over his corruptions that they breake not forth Now I say that this exhortation doth belong unto and concerneth the youngest Christians For he speakes to all that have spirituall life begun in them ver 25. If we live in the Spirit let us sayes he walke in the Spirit and then we shall not fulfill the lusts of the flesh ver 16. A weake body thouh weake yet if he useth care may keepe himselfe from distempers as much as some man who is strong but grows carelesse and neglects his health But yet though one of lesse grace be thus actually more watchfull ye he may discerne the want of growth by this First that still his lusts rise oftner and that with delight and are apter to catch fire presently although they be smothered as fast as they catch his case then is as if there were an heap of straw in a roome where fire is where sparks fly about still taking fire upon every occasion but he that keeps the straw is carefull still to put it out And secondly in this case they shall find the strength of their corruptions in privative working against grace and distracting and disturbing them deading their hearts in duties and therefore when the Apostle had exhorted such to walk in the spirit so as not to fulfill the lusts marke what follows Yet sayes he the flesh will discover it selfe in lusting against the spirit Take what care you will so as a man shall not be able to doe what he would Gal. 5. 16 17. and the more strong it is the more it will shew it selfe strong in disturbing so as Christians not growne up that are very watchfull over their hearts doe keepe as it were but negative Sabbaths and are therein like unto those watchers and keepers of good rule in great Churches where there are many sleepers they have so much to doe to watch those boyes that sleepe and are idle at
Apostle there prayes for increase of grace he prayes they may be sanctified wholly in body soule and spirit And every new degree though it begins at the spirit the understanding yet goes through all for so Ephes 4. 23 24. Be renewed in the spirit of your minds and put on the new man it runs therefore through the whole man having renewed the mind As the worke of grace at first so after still continually leaveneth the whole lump Whether one Grace may not grow more then another I answer first that it is certaine that when a man grows up in one grace he doth grow in all they grow and thrive together Therefore in Ephes 4. 15. we are said to grow up into him in all things Growth from Christ is generall as true growth in the body is in every part so this in every grace Therefore 2 Cor. 3. ult we are said to be changed into the same image from glory to glory Every increase stamps a farther degree of the whole Image of Christ upon the heart So the Thessalonians Their faith and their love did both overflow 2 Thes 1. 3. Yet secondly so as one grace may grow more then some other 1. Because some are more radicall graces as Faith and Love therefore of the Thessalonians Faith the Apostle sayes 2. Thes 1. 3. that it did grow exceedingly and then it follows their love did overflow 2. Some grace are more exercised and if so they abound more as though both armes doe grow yet that which a man useth is the stronger and the bigger so is it in graces In birds their wings which have beene used most are sweetest to the taste As in the body though the exercise of one member maketh the body generally more healthfull yet so as that member which is exercised will be freest from humours it selfe so it is here so tribulation worketh patience patience experience Rom. 5. Many sufferings make patience the lesse difficult and much experience many experiments make hope greater Againe thirdly that some graces are more in some then others appeares hence for what is it makes the differing gifts that are in Christians but a severall constitution of graces though all have every grace in them as now in the body every member hath all singular parts in it as flesh bones sinews veynes bloud spirits in it but yet so some members have more of flesh lesse of sinews and veynes c. whence ariseth a severall office in every member according as such or such simular parts doe more or lesse abound in a member the hand because it hath more nerves and joynts in it then another member though lesse flesh yet how strong is it and fit for many offices the foot is not so So in Christians by reason of the severall constitution of graces and the temper of them more or lesse have they severall offices in the Church and are fitted for severall employments some have more love and fit for offices of charity some more knowledge and are fit to instruct some more patience and are fitter to suffer some for self-denyall and accordingly doe grow in these more specially The third Question is Whether this increase be onely by radicating the same grace more or by a new addition I answer that by adding a new degree of grace as in making candles which is done by addition when a candle is put anew into the fat of boiled tallow every time it is put in it comes out bigger with a new addition or as a cloth dipt in the die comes out upon every new dipping in with a deeper die And this is done by a new act of creation put forth by God Therefore when David being falne prayed for increase of grace he sayes Create in me a new heart And therefore Ephes 4. 24. when the Apostle exhorts to further putting on the new man and speaketh of growth he adds which is created for every new degree is created as well as the first infusion which shews the difference between naturall growth and this In naturall growth there needs not a new creation but an ordinary concurrence but it is not so in this that God that begun the work by the same power perfects it And therefore Ephes 1. 19. he prayes that the beleeving Ephesians might see that power that continued to worke in them to be no lesse then that which raised up Christ for though naturall life may with a naturall concurrence increase it selfe because the terminus à quo the terme from whence it springs is but from a lesse degree of life to a greater yet it is otherwise in this life and our growth in this is from a greater degree of death to a further degree of life And therefore Phil. 9. the Apostle calls growing in grace a going on to attaine the resurrection from the dead And therefore the same power that raised up Christ must goe along to work it Hence also every new degree of grace is called a new conversion except ye be converted sayes Christ to his Disciples converted already because the same power that wrought to conversion goes still to this And therefore it is said that God gives the increase 1 Cor. 3. 7. and it is called the increasing of God Colos 2. 19. so Hos 14. shewing the ground why they grow so fast Thy fruit is found in me sayes God ver 7. although this is to be added by way of caution and difference that therein God doth proportion his influence to our endeavours which in conversion at first he doth not Therefore we are said to be fellow workers with him although it be he that gives the increase 1 Cor. 3. 6 7 8. the same you have also Rom. 8. We by the Spirit doe mortifie the deeds of the flesh We as co-workers with the Spirit FINIS A Table of the Contents of this Booke The Introduction THe summe and division of the words and the subject of this Discourse Page 1 Some Observations premised of this Parable of the Vine 1. Obser How Christ is the Vine and the onely true Vine 3 2. Obser How God the Father is the Husbandman Declared in five things 6 3. Obser Two sorts of Branches in the Vine fruitfull and unfruitfull 8 An interpretation of those words Branches in me that bring not forth fruit By three things 9 Three severall sorts of Branches that prove unfruitfull 11 Some differences betweene true Branches and Temporary Branches grounded on the Text. 12 1. Difference Temporary Beleevers bring not forth true fruit And What it is that makes a good work to be true fruit ibid. 2. Difference Temporary Branches bring not forth fruit in Christ 14 What it is to bring forth fruit in Christ explained 15 This Question Whether in every act a Christian doth all in Christ by his fetching vertue distinctly from him Resolved by 3. things 18 That every Beleever doth five things which are truly and interpretatively to bring forth fruit in Christ 19 4. Obser