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
beleevers upon this stock this root is not big enough to bear them those differences being many Onely I will explain those differences which the Text affords because they are in our way and will further open the words 1. That which they doe bring forth is not true fruit the holy Ghost vouchasfeth it not that name They are said here not to bring forth fruit That speech in Hosea 10. 1. will give clear light to understand this with the ground of it also Israel is there called an empty Vine which brings forth fruit to her self It implies a seeming contradiction that it should be called an empty Vine and yet withall to bring forth any fruit And these bring forth not leaves good words onely but good works good actions and those green and therefore Jude 12. their fruit is said to wither as themselves are said to wither here ver 6. And as there Israel is said to be an empty Vine though it hath fruit so here these are said not to bring forth fruit at all Now the meaning of both is one and the same For a thing is said to be empty when it wants that which is proper to it and ought to be in it as Wells are called empty when are not full of water they are full of ayre for Non datur vacuum So they are called an empty Vine and these branches to have no fruit because not such as ought to grow upon them such as is proper to the root they seem to grow upon Therefore in Heb. 6. 7. that Epithet is added Meet hearbs or fruit that is such as should grow there So Luke 3. 8. They are to bring forth fruit worthy amendment of life or else they were to be cut down that is such as became true repentants as were answerable suitable therunto As we say a man carries himself worthy of his place when answerably to to what is required of him in it That place fore-cited out of Hosea further acquaints us with the true ground why their fruits though green which Chap. 6. 4. is called goodnesse also yet were not to be accounted meet fruit and so not fruit at all even because of this that it brought forth all its fruit whether good or bad to it selfe That is those ends that did draw up the sap and did put it forth in fruit were drawne but from themselves they bring them not forth principally to God and for him All their prayers all their affections in holy duties if they examine the reason of them all the ends that runne in them all and whence all the motives that doe actuate all they doe in these they will finde they are taken from themselves And though the assistance wherewith they are enabled to doe what they doe is more then their own yet their ends are no higher then themselves and so they employ but that assistance God gives them wholly for themselves Now the end for which a true branch brings forth fruit is that God might be glorified Thus Rom. 7. 8. when married to Christ they are said to bring forth fruit to God which is spoken in opposition to bringing forth fruit to a mans self Thus also Christ here useth this as the great and main motive to fruitfulnesse in ver 8. Hereby is my Father glorified that you bring forth much fruit Now whom will this move into whose affections will such an argument draw up sap and quicken them None but those hearts who doe make Gods glory their utmost end and so all true branches doe or else this motive should have been used by Christ in vaine unto them And as this end makes their performances to be fruit so this being wanting all that is brought forth deserves not the name of fruit for it is not fruit worthy as the Baptist sayes not meet fruit for the dresser to receive as was noted out of the Hebrews not such as ought to grow on that tree They should be trees of righteousnesse the planting of the Lord that he might be glorified Esay 61. 3. Again not fruit meete or suitable for the roote it seemes to grow upon that is such as Christ did bring forth for he did all that his Father might be glorified and therefore sayes he exhorting them to fruitfulnesse ver 8. of this Chap. If you doe likewise ye shall bee my Disciples Againe otherwise it is not such as is meet for the Husbandmans taste and relish it being equall that He that planteth a Vineyard should eate the fruit of it 1 Cor. 8. 7. And in fruit you know above all we regard the taste and esteeme the relish of it Eve first considered the fruit was good for food then pleasant to the eye Gen. 3. It is not the sap that is in fruit only makes it acceptable Crabs are as full of sap as apples Not is it the greennesse or colour or bignesse but the relish that is the chiefest excellencie in it though those other when joyned with a good relish do make it more desirable So though thy performances be full of life and affection and green and long and many yet if they relish and taste of none but self-ends God regards them not they are not ad gustum suum it is the end that gives the relish and makes them fruits and acceptable to God The second difference this Text holds forth is That they bring not forth their fruit in Christ for so the Syriack Translation reads it as making the sense to be that they bring not forth fruit in me and so this particle In me referreth not so much to their being branches in him as to not bearing their fruit in him Which indeed seems to have been Christs meaning for his scope in this Parable is to shew how that he is the root of Sanctification and how not the habituall power onely but every act of grace and the performance comes from him Without me ye can doe nothing ver 5. And thereupon he exhorts his Disciples to fetch all from him and to abide in him and therefore also when he speaks of these unfruitfull branches at ver 6. that which here he calls bearing not fruit in me he expresses there by not abiding in me as the cause of their not bringing forth fruit in him Yea and the principall scope of that phrase Abide in me is as evidently appeares by ver 4 5. to depend upon him for bringing forth of fruit and to fetch strength from him by faith There is therefore this essentiall defect in the worke that is upon such that they doe not doe all in that dependance upon Christ such a dependance as a branch hath upon the root in bringing forth its fruit For my brethren this you must know that as it is essentiall to Evangelicall Sanctification to doe all for another as your end namely to God so to doe all in the strength of another as your sole assistant namely Christ who works all in you and through whose strength saith
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
him company and usually some new one God leading us through varieties of sweet truths to chew upon one this day and another to morrow and these have an exceeding purging vertue in them they keep the purging issue open even as those that have issues made in their armes or legs use to have a pease or some such small thing to lie in the orifice of the issue to keepe it open and so doth such a new truth with spirituall light discovered still keepe the purging issue of sinne open and drawes out the filth and keeps the heart so sayes Salomon Pro. 6. 21 22 and 24. observe the coherence there and it is as if he had said Keepe this command fresh in mind and it shall keep thee God useth also the examples of others as meanes to provoke a man to purge himselfe Example of those that have been Professors and falne away they provoke a man to set fresh upon this worke lest that the like sins should prevaile against him also and cause him to fall Therefore the Apostle when he heard of Hymenaeus and Philetus their fall 2 Tim. 2. â—9 Let every one sayes he that calls upon the name of the Lord make this use of it to depart from iniquity And it followes If you purge your selves from these ye shall be vessels of honour It follows upon that occasion Examples of holy men To heare very holy men speak what victory over lusts may be attained here doth much provoke another to purge himselfe who else would content himselfe with a lesser degree So Phil. 3. 17. In the last place there are many inward workings upon the heart whereby God goes on still to purge us First by a further discovering of corruptions unto us either a greater filthinesse in the evils we saw afore or to see more of them and by what one sees to suspect more God never discovers lusts to his but to carry them away he stirs the humours to purge them Thus when David saw his sinne he sets anew upon cleansing himselfe in the 19. Psal comming new from taking a view of his heart and having seen such volumes of corruptions so many Errataes in all that he did he cryes out Who can understand his errors and withall Oh cleanse me from secret sinnes He then saw secret evils and suspected more then as yet he saw and this made him cry out Oh cleanse me and so to use all means and to goe to God to cleanse him So when in the 15. Psal God let downe a light to let him but see the corruption of his nature afresh that he was borne in sinne and had no truth there more falshood then he could ever have imagined Oh purge me sayes he upon it Secondly he sets the heart on work to make it a businesse to get ones lusts mortified more and more and not to rest in the measure attained Phil. 3. 1. Paul forgot what was behind he did still desire to have more fellowshig with Christ in his death and sufferings in the death of sinne when a mans heart is set upon the worke as that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he came into the world for as David who took up a resolution I said I would look to may wayes so when a man hath said unto himselfe I will grow in grace as they say I will be rich 2 Tim. 6. and so looks at it as his businesse being as much convinced of this that he should be more holy as he was at first that he was to be new borne when growth of grace is as much in a mans eye as getting grace at first was and as great a necessity made of the one as of the other This conviction many want and so take no care to grow more holy and more pure Phil. 3. 15. If any be otherwise minded sayes the Apostle that there is no such absolute necessity of going on still to perfection God shall reveale it to him God doth reveale and set on this upon every godly mans heart at one time or another and so goes on to purge them And this is also expressed to us 1 Pet. 4. 1. For as much as Christ hath suffered for us in the flesh let us arme our selves with the same mind namely to mortifie our lusts for it follows He that hath suffered in the flesh that is hath mortified his lusts hath ceased from sinne That same arming there is Gods putting into the mind a strong and invincible resolution to go through with this worke when he armes and steeles it against all difficulties all encounters This is meant by arming us with the same mind That as Christ looked upon it as his businesse why he came into the world even to suffer for us so for us to look upon it as our businesse to crucifie our lusts When therefore we intend all our indeavours upon this worke and mind nothing in comparison pray for nothing more receive Sacraments for this purpose and heare and performe all other duties with an eye to this prosecute this businesse as the main when God hath put such a resolution into a man and preserves it then he goes on to purge him Thirdly God doth it by drawing the sap and juice of the affections of the heart more and more into holy duties and into obedience when that intention of mind as our morning thoughts and the like which we formerly spent upon vanities are now drawn into prayer and holy meditations then lusts doe wither and when our care is how to please God more and our hearts are more in the duties of obedience then doth corruption shale off more and more and thus by diverting our intentions doth God worke out corruptions And looke as the Sun doth draw up the sap out of the root so doth Christ draw out the heart at some times more then at others to holy duties and unto communion with himselfe in the duties this killeth sin and causeth it to wither namely by taking away the sap that is that intention of mind which doth usually nourish it Thus 1 Pet. 1. 22. We purifie our hearts by obeying the truth Fourthly by bringing the heart more and more acquainted with Christ his Sonne which is the Fathers work to doe for none comes to the Son but whom the Father draws Now how many soules are there who have gone puddring on as I may so speak in the use of other meanes and though in the use thereof Christ hath communicated some vertue to them yet because they did not trade with him chiefly in those duties they have had little in comparison to what afterwards they have had when he hath been discovered to them as that great ordinance who is appointed by God to get their lusts mortified Afore this they have washt and washt but they have washt without sope untill Christ hath been thus revealed to them and the vertue of his death and rising againe which is compared Mal. 3. unto Fullers sope c. In the 13.
upon the heart much alter the taste but yet much of that alteration is adventitious and not wholly radicall or altering the sinfull faculty it selfe though it doth adde much that way yet not so much as they seeme to doe at that present the sense of that sweetnesse is fresh in his heart Now therefore to give an help or two to difference what is reall and true Mortification from this seeming listlesnesse and deadnesse to it First true mortification makes a man not onely listlesse to sinne but to have a quick hatred against it a hatred aiming at the destruction of it but false listlesnesse takes but the heart off it doth not set it against it how often are these yoaked together in Psal 119. I hate sinne and every false way with this Thy law doe I love the heart being quickned with love to God and to his Law is carried out against sinne and not onely taken off from it to have no mind to it but to have a mind against it to destroy it There is the same difference betweene mortification and listlesnesse that there is between true patience and senslesnesse senselesnesse is a dull sullen stupid bearing pains but patience is joyned mith a quick sense of them which ariseth from strength of spirits that being quick and vigorous are the more sensible of paine or pleasure so true mortification is joyned with an active hatred that flyes out against sin which come from livelinesse of affection to the contrary Secondly true mortification is joyned with activenesse and life in the contrary duties Rom. 6. 11. Reckon your selves dead unto sinne and alive unto God That false listlesnesse is but a dead palsey that doth take these members of sinne but true mortification is with a new life a resurrection strengthning a man to walke so much the more nimbly in the wayes of God Rom. 6. 4 5. Young Christians and such as have a false listlesnesse and deadnesse you shall find them complaine that their mortification is more then vivification they will finde they are more dead to the world then quickned to God True mortification doth not dull the spirits but sets them at liberty as purging the humours out doth it makes the body more light and nimble whereas false listlesnesse causeth a deadnesse a dulnesse to every thing else Those false causes of listlesnesse contract the mind as a bladder that is clung and dryed and hung up in the smoake as David compared his condition in terrors of conscience but mortification empties it of the sinne and fils it with grace so as the mind is as full and wide as before onely filled with grace now in stead of sinne Seventhly a man is not to judge of his growth in mortification simply by the keennesse of his affection against sinne though that is good and blessed but by his strength against it As there is a fond love which is not so strong and solid which will not doe so much for one or hold if it come to the tryall and be put to it that yet hath a more seeming edge in it so there is a keennesse of hatred that hath not so much strength A man that is angry seemes to have more keennesse of affection against him he falls out with and in his rage vows never to be reconciled and could eat him up when as yet a malicious man hates more strongly So doe young Christians their sins having lately felt the bitternesse of them and then many other inconveniences besidâ—s the contâ—arietie of them to God doe egge on and provoke their spirits against them but like as a sharpe knife that is weak the edge is soone turned and blunted so in a temptation they are for all their edge soone overcome for all those concurring inconveniences and apprehensions of their hurt by them makes their spleen indeed greater but it adds not to their strength and courage to resist them like a stomachfull boy that cryes he cannot have the victory yet is weak and easily laid on his back his stomach is more then his strength The hurt that comes by sin to us at first lately felt helps to sharpen the edge but adds no metall and so our weapons are beaten to our heads againe when we use them What an edge of spirit had Peter raised up against denying Christ he would die rather he spake then as he thought and he would have dyed in the quarrell for he draws his sword but afterwards he wanted strength to his stomach how easily was he overcome being yet but weak in grace therefore judge of your growth herein by your strength to resist Hence the Apostle prayes they may have strength in the inward man Eph. 3. and in Chap. 6. 13. he speaks of ability to stand in the evill day Although this let me adde that every man should keep up his heart in this continuall keennesse and edge of spirit against sin and whet his heart against it For that will cause a man to use his strength the more against it and to put it forth A man that keeps his heart in a revengefull vext spleenfull spirit against sin he will easier cut through a temptation and though if a Christian want metall though he hath an edge he may be foiled yet when edge and metall both meete a man walks above his lusts if either be wanting a man may be foiled THE TRYALL OF A CHRISTIANS GROWTH THE THIRD PART Resolving some Questions concerning Growth in MORTIFICATION VIVIFICATION CHAP. I. Two Questions resolved concerning Growth in Mortification I Will now conclude this Discourse about Growth in Grace with answering some Questions which may be made concerning this our growth both about Mortification and about increase in positive Graces which I did reserve to this last place that I might handle them together The first Question concerning the purging out of sinne is Whether every new degree of Mortification and purging out of sinne be alwayes universall extending it selfe to every sinne So as the meaning of this that God goes on to purge should be not onely that he goes on first to purge forth one sinne then another but that he goes on to purge out by every new degree of mortification every sinne together so as when any one sinne is more weakned all the rest in a proportion grow weak also To this I answer affirmatively that every new degree of mortification is universall First because when the Scripture speaks of our growth therein he speaks of it as extending it selfe to every sinne So Ephes 4. 22. when he exhorts the Ephesians who were mortified already to a farther progresse in it he exhorts them to put off the old man which is corrupt according to the deceitfull lusts It is not one lust that is the object of mortification and the growth of it although he mentions particular lusts afterwards but the whole man that is corrupt and all its lusts and this he there speaks of daily growth therein For
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