IN TWO PARTS.

 

TO THE READER.

 I DARE not say, I write this to you, Fathers, I never presumed it in my thoughts; I myself 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 apostle would not) stretch myself beyond that measure which GOD has distributed to me. A measure which yet may reach you that are young men, though more grown Christians are gone far beyond the line of it.

 

 The GOD of grace grant us and all his children 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.

 

THOMAS GOODWIN. April 26, 1643.

 

 

 

THE TRIAL

 

OF

 

A CHRISTIAN'S GROWTH.

 

OF GROWTH IN VIVIFICATION, AND BRINGING FORTH MORE FRUIT.

 

JOHN 15: 2. He purgeth it, that it may bring forth more fruit.

 

 CHAP. 1: That all true Branches in CHRIST grow.

 

 

 

 GROWTH in grace is the main thing held forth unto us in these words; and therefore I make it the chief subject of this discourse. Now as in the work of sanctification, there are two parts, mortification and vivification; so our progress in that work has two parts also apart to be considered: 1. A growth in mortification, or purging out of sin, " he purgeth it." 2. A positive growth in holiness, and all the fruits of it, " that it may bring forth more fruit."‘My purpose is to treat of these two distinctly. And although purging out of sin is here first mentioned, yet our growth in fruitfulness shall have the first place in handling them; because growth in positive holiness is the end of the other, and so chiefly intended; and is accordingly made mention of here by CHRIST: " He purgeth it, that it may bring forth more fruit."

 

In handling this head, I shall first, in general, show, that all true branches grow in grace and fruitfulness. Secondly, propound such considerations, by way of explication, as may conduce to satisfy the temptations of such Christians as discern not their growth therein. Thirdly, explain more largely, by way of trial, what it is to bring forth more fruit, thereby further to help believers to discern and judge aright of it. My scope being not so much to give means 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.

 

 I am, first, in general, to demonstrate, that all true believers grow more or less in fruitfulness. I shall give both proofs and reasons of it. For proofs out of Scripture, observe these two places, Hosea 14: 5, compared with Psalm xcii. where the Holy Ghost singleth out the choicest trees and flowers in the world, on purpose to express the saint's fruitfulness, and their growth therein. To show the sudden stirring up of faith in Christians, he compares them to the lily, Hosea 14: 5, whose stalk, though long hid in the earth, when once it begins to feel the dew, grows up often in a night. But yet a lily is but a flower, and soon decays. Therefore, 2. To show their stability, together with their growth, the prophet compares them to the cedar, whese wood rots not; and which is most durable of all trees. But yet, 3. Suppose faith be oppressed with temptations and oppositions, yet to show that still it will grow and flourish again, he further compareth them to a palm-tree, which uses to grow the more the more weight is hung upon it, and sprouts again, even when it is cut down to the roots.

 

 And, 4. To show that they grow with all kinds of growth, 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 roots as Lebanon;" that is, grow inwardly in habitual grace, and then outwardly " spread forth his branches," and so grow in external holiness. Neither, 5. is it a growh merely in bulk, but also in fruitfulness, and therefore he compares them to the olive and the vine, (as in that place of Hosea,) which are of all trees the fruitfulest, and most useful to GOD and man, Judg. 9: 13. But yet more particularly, 6. Trees flourish but for some while, during which, although they be green and fruitful, yet in their age they wither, their leaves fall off, and their fruit decays. The Holy Ghost, therefore, as preventing this exception, adds, Psalm xcii. "They bring forth fruit still in their old age." When nature begins to decay, yet grace renews its strength; which if it be wondered at, and how grace should grow and multiply, the soil of our hearts being a step-mother to it, " From me, (says CHRIST,) is thy fruit found," verse of that of Hosea 14: " It is GOD that gives this increase, and I will be as the dew to Israel," ver. 5.

 

 The reasons why Christians thus grow are drawn, First, from CHRIST's being our head, and we his members. Now although clothes grow not, yet members do. This similitude the apostle uses in two places, Eph. 4: 15, 16, and Col. 2: 19, where he says, CHRIST is a head, from whom the whole body grows up to him in all things. Of this reason the consequence will appear many ways. First, if no more but that there might be a conformity of the head and members, it was meet we, the members, should grow; " for we are predestinated to be conform-able to the image of his Son," Rom. 8: Now CHRIST did grow in wisdom, Luke 1: 8O, and 2: 4O, 42, and therefore so must we. But, Secondly, as he is our head, he has received allfulness to that very end, that we might grow even to fill all in all, Eph. 1: 23. We are empty creatures, at his first taking of us, John 10: 1O', " I came," says CHRIST, " that they might have life," and not only so much as will keep body and soul together, as we say, but) " that they might have it more abundantly." Why is grace called life, and of lives the most excellent, but because it containeth all the essential properties of life in it Now the main propersies of life are to move and grow. The stars have a moving life, but they grow not. The sun increases not for all its motion. Plants have a growing life, but they move not out of their place. But in grace there is both. It is an active thing, and it is a growing thing also; and because the more it is acted the more it grows, therefore its growth is expressed by its motion.

 

 The second reason is taken from GOD the Father, who has promised that they shall grow: therefore it is said, Psalm xcii. " They shall bring forth fruit in old age, to show the Lord is faithful," who respecteth his promise. And GOD the Father has appointed means to that end, principally that they might grow. He has " given gifts unto men," not that they may be converted only, but also to " build them up for the edifying of the body of CHRIST." Therefore the word is not only compared to seed, that begets men, but to milk also, that so babes may grow, and to strong meat, that men may grow, and thus all sorts of Christians may grow. Again, he gives his Spirit, which works growth in the hearts of his people: by him they have a nutritive power conveyed from CHRIST. For it might be said, though there be never so much nourishment, if they have no power to digest, still they cannot grow; therefore the apostle says, that there is an " effectual working in the measure of every part, Eph. 4: 16, the same power working in us, which raised up JESUS CHRIST from death, Eph. 1: 19. There is therefore as great a necessity to grow as to be born again, or else we cannot enter into heaven.

 

 

 

CHAP. 2

 

Know Believers grow: Considerations to satisfy those that discern not their Growth.

 

 

 

 HAVING given you the reasons, I will now explain the point: and that chiefly for the satisfaction of those, whose main doubts are occasioned by their want of discerning themselves to grow. They say, when they were young they had more spiritual enlivenings and quickness of affections; that formerly they had more zeal in what they did for the good of others, and more fruit of their labors; that hereto-fore they spent more time in duties, in conference, hearing, prayer, and the like; that others start up, who have more grace the first day, than they have been getting many years. Yea, they are so far from discerning that they grow, that they rather think they fall back. Now concerning this sort of trouble, let me premise what sort of converts this temptation is aptest to seize on.

 

 You all know that there are two sorts of conversions of people usual in the church. The conversion of some is like the bringing of Joseph out of a dungeon into a glorious light. It is accompanied with a mighty, violent inundation of humiliation for sin, and joy and love. Which afterwards abating, and the stream settling and growing less, and coming to an ordinary channel, such as the natural spring of grace, as I may call it, will serve to feed, they then begin to call all into question. Others, on the contrary, with a more still and quiet stream; and their change from darkness to light has been but as the breaking forth of the morning. Now observe the different conditions of these two sorts. The former have a more apparent work at first, but are apt through desertions, or neglects, to call in question their progress after-wards. The others see a constant stream increasing, but cannot show the well-head, or when or where the spring began. So that an apparent work of grace begun, becomes matter of assurance to the one, but is checked for want of discerning growth answerable to such beginnings. But an apparent growth, and fast going up of the building, comforts the others, yet so as they still are apt to question whether the foundation of such a building be well and surely laid. Thus has our wise GOD, as in the work of his providence, so of his grace, a set the one against the other," that unto both these there might be occasion of exercise left, that neither might confide in any works wrought upon them, but fly alone to CHRIST; and that neither should rejoice against the other, or be discontented with that way, wherein GOD has dealt with them.

 

 I come now to. some considerations concerning a Christian's discerning his spiritual growth. And first, the eager desire that many Christians have to have more grace, together with their going on to discern more and more their wants, (which in some respects is a growth) keep them from thinking that indeed they do grow. " There is," (as Solomon says) " that maketh himself poor, and has great riches," Prov. 13: 7. Because he enlargeth his desires still, therefore still he thinks himself poor. So hungry Christians, looking still to what they want, and not to what they have, are still complaining -and unthankful. If you wouldst discern thy growth, do not compare the copy with thy writing, but rather thy writing now with thy writing at the first: for this is a sure rule, that the better you learnest to write, the better copy does GOD daily set thee; that is, gives thee to see more strictness in the rule; and so still may you think that you wantest as much, and art as far short as at first, if thus you comparest thyself with nothing but thy sight of the rule itself.

 

 Again consider, that if growth at any time be made sensible, yet after a while it is not so discernible as that great change was, which was made upon a man's first conversion. For at our first conversion, the change was specifical wholly from want of grace, unto beginnings of grace: but the change in our growth afterwards is but gradual; that is, but an addition of more degrees of the same kind. And therefore it does not so eminently affect the heart, as the change at our first conversion doll'. To be translated out of a prison to a kingdom, as Joseph was, would affect more than to have new kingdoms added to one that is a king already, as Alexander had.

 

 Thirdly, to discern thy growth, there must be time allowed. Christians do not grow discernibly till after some space. The sun goes higher and higher, but we discern not its progress, till after an hour's motion. Things most excellent, have the slowest growth. Bulrushes grow fast, oaks more slowly, yet more solidly, and in the end attain to a greater bulk.

 

 Lastly, consider the growth itself. There may be a great difference thereof in several men. Some have the advantage of others, at first setting out; GOD gives them a great stock of grace at first; and that for these causes: 1. When there is a present use of them. Paul was the last of the apostles, born out of time, as himself complains, as one that was set to school long after the rest of the apostles, and yet carafe not behind any of them in grace, because GOD was to use him presently. To some GOD gives five talents, to others but two; so that he that has five, has as much given him at first, as he that had but two had with all his gains, all his life time. 2. When a man is converted late, as he that carne into the vineyard at the eleventh hour, was furnished with abilities to do as much as the rest.

 

 Likewise, in the manner of their growth, some have the advantage of others. 1. Some grow without inter-mission, as that great apostle, and the Colossians, who from the first day they heard the Gospel, brought forth fruit, Col. 1: 15. Others for some time stand at a stay: thus some do, presently after their conversion, as the church of Ephesus, who fell from her first love: others in old age, as the Hebrews, who when from the time they might have taught others, were so far cast behind, that they had need be taught again the first principles of religion. Measure not therefore your growth by a piece of your lives, but by comparing the parts of your whole life together. 2. Some die sooner, and therefore GOD fits them for heaven sooner. It is with several Christians, as with several planets: the moon goes her course in a month, the earth in a year, the rest in many years; so often they that live shortest grow fastest.

 

 

 

 

 

CHAP. 3 What it is to bring forth more Fruit, explained negatively.

 

 

 

 LET us now see what it is wherein Christians grow, that so you may discern what it is to bring forth more fruit. And this I will explain two ways. First, negatively, what it is not to bring forth more fruit really, though in appearance it be a growth in fruit, which occasions many mistakes. Secondly, positively, what it is truly to bring forth more fruit.

 

 For the first. To grow is not to grow in gifts, or abilities; as to preach, and pray, but to increase in graces. The Corinthians grew fast in respect of gifts, they were enriched in all utterance and knowledge, and yet he tells them, that they were babes and carnal, chap. 3: 2, 3. And therefore in the 12th chaper, after the apostle had spoken of gifts, and of endeavoring to excel therein, he exhorts them " to covet the best gifts;" but, yet, says he, " I show unto you a more excellent way." And what was that "Love to GOD and love of our brethren." Gifts are given for the good of others, to edify them; but graces, as love, faith, and humility, are given to save a man's own soul: and therefore therein is the true growth.

 

 Yet let me add, that often by increasing in grace, a man increases in gifts, and for want of increasing in grace, gifts also decay. The talents being used faithfully, were doubled; and unfaithfully, were lessened. This consideration may answer the doubts which some Christians have about their growth, because they cannot pray so well as others. You may bring forth more fruit for all that, if you walk humbly in thy calling, and prayest more fervently, though less eloquently. By how much the more we prize ourselves less by them, and use them in CHRIST, and for CHRIST; the more we are contented to want them, and do not envy others that have them; so much the more fruit we bring forth, even in the want of such gifts. Again, decay in gifts, as in old age, does not always hinder men from bringing forth more fruit. although they cannot remember a sermon so well as they were wont, nor preach with that vigor and vivacity, nor be so active, stirring, and forward, it follows not that they bring not forth more fruit. A musician when he is young, is able to sing sweeter than when he is old; when his vigor decays, his joints grow lame, he cannot play as he had wont; yet still he may grow a better musician and have more skill, and make better compositions.

 

 Secondly, our bringing forth more fruit, is not to be measured simply by our success towards others in the exercise of those gifts. We are not to reckon our growth by this. For in success and exercise of gifts, a man may decrease when he grows older, and so see less fruit of his labors than formerly; or haply he may be laid aside: so says the Baptist of himself, I must decrease. And in this respect, old Christians and ancient ministers may decrease, and young ones increase, and yet they decay not in grace. There are GOD's works in us, and GOD's works with us. Now GOD's works with us in doing good to others, may be less, when yet his works in us may be more. The Holy Ghost may use one of less grace to do more good than one of more; though the delights usually to honor those of most sincerity, with most success: and GOD " will reward men according to their own labors;" not simply according to his works by them. As if GOD does not go forth with a minister, whose heart is much set to convert souls, to do so much good by him as with another, who is in his own spirit less zealous; yet if his heart was large in desires, and his endeavors great to do good, GOD will reckon more fruits to him than to another that used fewer endeavors, though he had more success.

 

 Thirdly, this growth in grace, and bringing forth more fruit, is not simply to be reckoned by the largeness or smallness of those opportunities which men have of doing more or less good; and so, by the bringing forth of more fruit, in respect of more opportunities vouchsafed. Some that have more grace, and better gifts, have their shop windows shut, night overtakes them, and then " they cannot work." Others have lesser shops to work in, and yet have more grace! yea, the same man may have larger opportunities when young, and lesser when he is old, and yet grow, and bring forth more fruit before GOD. Indeed when a man shall prize opportunities of doing good, and for them voluntarily let go all opportunities of advancing himself, and his credit., or ease, or advantages, then the more fruit he brings forth in those opportunities, the more is reckoned on his score.

 

 Fourthly, it is not always to be measured by accessary graces; as joy and spiritual ravishment; but rather by those substantial graces, faith, humility, and love. The other may decrease, when these that are substantial increase. These sweet blooms may fall off, when fruit. comes on.

 

 Fifthly, it is not increasing in outward profession, but in inward and substantial GODliness. The other is but as an increasing in leaves; but in growth, there must be a bringing forth more fruit. When the root strikes not deeper into the earth, but spreads much upward in the branches, this is not a true growth; though where there is more rooting, there will be more spreading also above ground. Many at first grow into so great a profession, as they cannot grow up to all their days; make bigger clothes than they cam grow to fill. As they say of elephants, that the skin is as big at first as ever after, and all their life time their flesh grows but, to fill their skin up.

 

 True growth begins at the vitals, the heart, the blood gets soundness and vigor, and so the whole man outwardly. This heart-GODliness is the thing you must judge by. And yet, sixthly, even in inward affections many are deceived: even there the party for CHRIST may be greater in appearance than 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 joys greater, his sorrows more violent than afterwards. More of his heart joins in duties at first; but afterwards, though less, yet more spiritually and truly. Hence it is, that young Christians, (if they know their hearts) complain more of hypocrisy, and old Christians of deadness. So in times of peace, presumption ekes out faith, and makes it seem a great deal, which in times of desertion and trial, falls off. When the fire is first kindled, there is more smoke, even as much as fills the house; but after the flame conies, that contracts all into a narrow compass, and has more heat in it. So it is in young Christians, their affections, (which CHRIST compares to the smoking flax) their joy in duties, their sorrow for sin, their love of GOD is more, but partly carnal: the flame after, though less, grows purer, and less mixed with vapors of corrupt self-love.

 

Seventhly, we must not measure our bringing forth more fruit by one kind. of duties, but by our growth in Godliness; in the universal latitude of it, as it takes in all the duties of a Christian. It may be, when grown up we are less in some sort of duties, than we were: Then we were young Christians. Haply we were more in praying, in fasting, reading, and meditating, yea, spent the most (if not the whole) of our time in these; but because we now spend less time in these, we must not say that we are fallen, or decayed. For there are many other duties to be done besides these, which perhaps then we neglected, but now make conscience of. So that taking all sorts of duties, we may be grown more, and bring forth more fruit. Perhaps we bring forth less fruit of some one kind, but if we be filled with all variety of fruits of our general and particular callings, this is to bring forth more fruit.

 

 Men at their first conversion are necessitated often to spend their whole time in s n duties wherein they immediately draw nigh to GOD. Paul then spent three whole days in fasting and prayer. And then we allow them to do it, because their states 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 pressed to war the first year. Parents and masters are to give allowance to such, then in the travail of their new birth, and not to he cruel to them, in denying them more time than ordinary. So also when they are in desertion, (which is a time of sickness, and in sickness 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 yourselves, when you want a child or a servant, you leave all to find him. Then they come new out of prison, out of the fresh apprehension of the wrath of GOD; and therefore no wonder if they run so fast, and salute none by the way, stay to do no business; but when once they are gotten to the city of refuge, then they fall about their business and callings again. Hence young Christians are apt to be more negligent in their particular callings, and are all for the duties of religion, for their present distress and state require it. More ancient Christians are apt to abound more in the duties of their particular calling; but he that has learnt to be conversant in both aright, to be occupied in his calling, so as to keep his heart in communion with GOD, and so to attend upon GOD without distraction, and to be conversant so in duties, as to go about his calling cheerfully, " and to do with all his might what his hand therein finds to do," he is the best Christian. And therefore St. Paul, when he had exhorted the Thessalonians to increase more and more in grace, he goes on to exhort them " to do their own business, and to work with their hands," that they might "walk honestly towards them without," 1 Mess. 4: 1O, 11; for to neglect our callings, gives offence to them without; and therefore masters stumble at young Christians. To be conversant all day in holy duties, is indeed more sweet to a man's self; but to be engaged in our callings is more profitable to others, and so may glorify GOD more. Therefore it is to be accounted a bringing forth more fruit, when both are joined, and wisely subordinated, so as the one is not an hindrance to the other.

 

 

 

 

 

CHAP. 4: What it is to bring forth more Fruit, explained positively.

 

 

 

 Titus I have shown you what this growth is not to be measured by: I will secondly show wherein it consists. First, we grow, when we are led on to exercise new graces, and so to add one grace to another; as when in our knowledge we are led into new truths, and have answerable affections running along with those discoveries. There are many forms Christians go through, as scholars at school do, wherein their thoughts are in a more especial manner taken up about divine objects of an higher or inferior nature. The first form is to teach them to know their sinfulness of heart and life more; and so they go to school to the law, and are set to study it, and that often even a good while after faith is begun. After they have learned that lesson thoroughly, they are led up higher, to have their faith exercised about free grace more, and towards CHRIST's person, union with him, and the art of drawing virtue from him, and doing all in him. And herein it falls out with particular Christians as with the church in general; that as, although the church from Adam's time in the old world, had the knowledge of all fundamentals necessary to salvation, yet GOD went over them piecemeal, age after age, to instruct his church in a larger knowledge of those fundamentals: So is it in GOD's dealing with particular Christians. Though a believer in his conversion has the substance of all these taught him, yet he goes over them by piecemeal again, throughout his whole life; and has often such a distinct apprehension renewed of them as if he had not known or minded them before. And sometimes his thoughts dwell more about the emptiness of his own righteousness; sometimes about that fullness that is in CHRIST; sometimes more about the spiritual strictness he ought to walk in.

 

 Secondly, when a man finds new degrees of the same grace added, and the fruits of them grow more plentiful; as when a man's love grows more fervent; when any thing that was lacking in faith is added; when a man_ grows up to more strength of faith in temptations, and is less moved and shaken in them, then he grows in grace. Thus in Godly sorrow, when from mourning for sin, as contrary to GOD's holiness, we go on to mourn for it as contrary to him who loves us; so when our motives to hate sin grow more raised, more spiritual, these are additions of the same degree. So in prayer, when we find our prayers to grow more spiritual, as in that part of prayer, confession, when more spiritual corruptions are put into our confessions; and stronger grounds of faith put into deprecation, and petitions for pardon; more enlargedness to thankfulness; more zeal to pray for the churches; then we grow in grace.

 

 Thirdly, when the fruits and duties we perform grow more spiritual; and though they grow not in largeness nor in number; that is, we pray not more, nor longer, yet they grow more savoury, more compact and solid. It is not simply the multitude of performances that argue growth, (when one is sick, and his body is decayed, he may be less in duties,) but it isthe holiness of them.- One short prayer put up in faith with a broken heart, is in GOD's eye more fruit than a long one, or a whole clay spent infasting; even in the same sense that the widow's mite is said to be " more than they all" cast in, Luke 21: 3. As in noting sermons, so in performing duties, some will note more words, but not more matter, because with less understanding. Young Christians perform more duties; but the more spiritual your performances grow, the more fruit there is in them; namely, when your ends are raised more to aim at GOD, and to sanctify him more, and to debase yourselves in a sense of your own vileness and emptiness; and when your obedience proceeds more out of thankfulness, and less out of the constraint of conscience. As the greatest growth of wicked men is in spiritual wickedness, (in which the Pharisees grew, when yet it may be they leave more gross evils,) so the greatest growth of grace is in spiritual holiness, in sanctifying GOD much in the heart, and "worshipping him in spirit and in truth."

 

 Fourthly, when a man grows more rooted in CHRIST, that is the true growth; and that which makes the fruit to be more in GOD's esteem: therefore we are said "to grow up in him;" that is, to live the life we lead more out of ourselves, and in CHRIST. As when, for the acceptation of our persons, we are emptied of our own righteousness; so, for strength to perform duties, we are emptied of our abilities, "seeing without him we can do nothing;" when, for acceptation of our performances, -our hearts have learnt habitually to say more and more with the apostle, "Not I, but CHRIST in me;" when we interest CHRIST more and more in all we do, as the efficient and also the final cause. And therefore I observe, when growth of grace is mentioned, it is still expressed by growing in the knowledge of CHRIST: as if to grow in grace without him were nothing; as indeed it is not. To do one duty, sanctifying CHRIST, and free grace in the heart, is more than a thousand done otherwise. Young Christians, it may be, do more works, but not as works of grace. And the more men think by duties to get CHRIST, and GOD's favor, the more they trust therein: but the more dead a man grows to the law, and the more free grace is acknowledged in all, trusted in above all, the more evangelical our works are, the more we grow.

 

 Fifthly, when we grow more constant in performances, and more even in a Godly course, and settled in spiritual affections without intermission, it is a sign we grow. It argues that " our inward man is more renewed day by day," when we can walk closely with GOD a long while together. A righteous man is compared to the palm-tree, whose leaf never fades, Psal. 1: whereas other trees bring forth by fits,: and to be much in duties by fits is not a sign of growth, but weakness.

 

 Sixthly, a man may be said to grow and bring forth more fruit, when, although the difficulties of doing duties become greater, and his means less, yet he continues to do them; and this though he does no more than he did before. For a tree to bring forth much fruit in cold weather, or in the shade, is more than when it brings it forth in summer, or when it stands in the sun. "I know thy work, thy labor, and thy patience," Rev. 2: 13. When a man, though he does fewer works, yet does them with much labor, having, it may be, now a body grown weak; or holds out in the profession of the ways of GOD with more hazard, in a place " where SATAN's throne is;" this makes a little done for CHRIST a great deal. So when a man thrives with small means of grace, and yet exceedeth those that have more; to pray, and to continue so to do, though the stream is against us and gales cease; to pray, and to continue to pray, when we hear no answers, but the contrary.

 

 Seventhly, when a man, though he does less for the outward bulk, yet grows more wise and faithful 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 hear himself all causes, both small and great, in the end gave over the lesser causes to others, and re-served the hearing of the greater to himself, Exod. 18: 17, yet still he continued to do more, and laid himself out to greater advantage. His former course would have killed him: " You wilt wear away like a leaf," says Jethro to him. So the apostle, who strove to preach the gospel where CHRIST had not been known, Rom. 15: 2O. When a man forbears lesser things to lay out all for the churches advantage; less ventures himself in a smaller course, (unless particularly called to it,) not out of fearfulness, but faithfulness, and will lay all the stock of it in a greater; " when a man watcheth in all things;" and " serves the season," as some read it, Rom. 12: 11; that is, waits for the best advantages of doing good (both which may stand with fervency of spirit, and enduring afflictions,) as he grows. A man is no less liberal that studies how to lay out his money to most charitable uses, though he gives less to some 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 himself to the utmost advantage for GOD in his place, to lay out his credit, his parts, and all for GOD, as a faithful factor in the best wares; though he deals in fewer particulars, he may, not-withstanding, bring forth more fruit.

 

 

 

THE TRIAL

 

OF

 

A CHRISTIAN'S GROWTH.

 

 PART II.

 

OF GROWTH IN MORTIFICATION, OR GOD'S PURGING OUT CORRUPTION.

 

 

 

The Way GOD uses to purge out our Corruptions.

 

 

 

 I COME now to the trial of our growth in the other part of sanctification, namely, the mortification of lusts, and purging out of corruptions. Now the ways GOD uses to effect this are many and divers: he blesses all sorts of means and dealings to accomplish it. As by casting us into afflictions. Mercies prevail against some sins, and afflictions against others. Moses neglected to circumcise his child, (as we do our hearts, it is such a bloody work,) till GOD met him, and would have killed him. In like manner, GOD sometimes puts us in the fear or danger of losing our lives, casts us into sicknesses, and the like, and all to bring us to this work of purging our heart. And as he uses these occasional, so also instrumental helps; as his word: so, Eph. 5: 26, CHRIST is said " to cleanse his church with the washing of water by the word;" by the word spoken, either h1 preaching or in conference. The word at once discovers the sin, and sets the heart against it. Or else by the word meditated upon, by keeping some truth fresh in the mind, GOD fastens the mind upon some new promise, or new-discovered sign of a man's state, and these cleanse him. GOD uses also the -examples of others as means to provoke a man to purge himself. The example of those that have fallen away provoke a man to set afresh upon this work, lest the like sins should prevail against him also, and cause him to fall. And to hear holy men speak what victory over lusts may be attained here, their example does much provoke another to purge himself. And in the last place, there are many inward workings upon the heart, whereby GOD goes on to purge us.

 

 First, by a further discovering of corruptions unto us; either a greater filthiness in the evils we saw before, or to see more of them, and by what one sees to suspect more. GOD never discovers lusts to us but to carry them away.

 

 Secondly, he sets the heart on work to get our lusts mortified more and more, and not to rest in the measure attained. When a man's heart is set upon the work, as that he came into the world for; when he so looks at it as his business, being as much convinced of this, that he should be more holy, as he was at first that he was to be new born; when growth of grace is as much in a man's 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. " If any be otherwise minded," says the apostle, that there is no such absolute necessity of going on still to perfection, "GOD shall reveal it to him." GOD does reveal and set this upon every good man's heart at one time or another, and so goes on to purge them. And this is also expressed to us, 1 Pet, 4: 1, "Forasmuch as CHRIST has suffered for us in the flesh, let us arm ourselves with the same mind;" namely, to mortify our lusts: For it follows, " He that has suffered in the flesh," that is, has mortified his lusts, " has ceased from sin." The manilla' there is GOD's putting into the mind a strong and invincible resolution to go through with this work; when he arms and steels it against all difficulties, all encounters.. This is meant by " arming us with the same mind;" that CHRIST looked upon it as his business when he came into the world, to suffer for us, so we look upon it as our business to crucify our lusts. When therefore we bend all our endeavors upon this work, and hear and perform all other duties with an eye to this; when GOD has put such a resolution into a man, and preserves it, then he goes on to purge him.

 

 Thirdly, GOD does it by drawing the affections more and more into holy duties and into obedience; when that intention of mind, which we formerly spent upon vanities, is now drawn into prayer and holy meditations, and when our care is how to please GOD more, and our hearts are more in the duties of obedience; then lusts do wither. As the sun does draw up the sap out of the root, so does CHRIST draw out the heart at some times more than others to holy duties. This killeth sin, and causes it to wither; namely, by taking away the sap; that is, that intention of mind which does usually nourish it: Thus, I Pet. 1: 22, "We purify our hearts by obeying the truth."

 

 Fourthly, by bringing the heart more and more acquainted with CHRIST. Before this, men may have washed, and washed, but they have washed without soap, until CHRIST, and the virtue of his death and rising again, which is compared, Mal. 3: unto fullers' soap, path been revealed to them. Zech. 13: 1, it is said, that GOD "opens a fountain to the house of David for sin and for uncleanness;" that is, for the guilt of sin, and the power of sin. Now by that opening is not meant the promise of sending his Son into the world to be crucified, but the discovery of him to believers after his being crucified. That opening is the discovery of him to his people, as the great ordinance of cleansing them. Now the more distinctly a man understands CHRIST, and how to make use of him, the more easily he gets his lusts purged. This comes to pass, as GOD does go on to open our faith to see him, and know him, and to be acquainted with him: for so the apostle expresseth it, " That I may know him, and the power of his resurrection." The more we look upon all means else in the use of them as ineffectual without him, the more power we shall find from him.

 

 Fifthly, by assuring the soul of his love, shedding it abroad in the heart, and by spiritual joy, does GOD also purge his people. although a believer is said to mortify sin upon this consideration, that it is " the transgression of the law," yet much more upon this other, because "CHRIST was manifested to take sins away." And the more joy a man has in CHRIST, the more dead he must needs be to the world; for the ground of all sin is the love of pleasure. Now, if I find pleasure in GOD and CHRIST, it makes Inc more dead to the seeking it in the world. When the sweetness of sin is spoiled by the taste of a greater, it must needs die; and though that sweetness from GOD does not always remain in the present relish of it, yet it leaves such an impression behind, that whatever a man tastes after, it has no relish with him.

 

 

 

 

 

CHAP. 2

 

The Trial of Mortification; and that first by negative signs, or such as argue much corruption yet remaining.

 

 

 

 I now come to the helps whereby you may discern what progress path been made in this work. And first, I will give you such symptoms as argue much corruption, and little proficiency therein. 1: When a man sets a high price upon worldly excellencies and pleasures; is much taken with outward things, and carried away with them; or when, though we restrain ourselves from the pursuit of them, yet they seem glorious and goodly things, and we think the enjoying such a pleasure, the obtaining such a condition of life, would be a great addition of happiness to us; this argues a green heart, and much want of mortification. This magnifying of out-• ward things is indeed but " knowing things after the flesh;" because the flesh does corrupt the judgment, in judging ourselves by such things. To think ourselves, as it were, debarred of so much of our happiness, whilst we cannot enjoy them, this argues an unmortified heart: For herein lies the power of mortification, even to " count all things as dross and dung;" to look upon them as crucified things, as mere withered flowers.

 

 Secondly, when our minds are so glued to any thing, that we cannot tell how to part with it; how to lose such a friend, or such a conveniency; we would think our-selves half undone, if such or such a thing should fall out; then we need purging. It is good often to try our hearts, by supposing the worst that can befall us. What if a change should come Such a thing I should be put to To see how the heart can bear it. When some men have a loss in their estates or riches, a piece of their very heart goes with them.

 

 Thirdly, the more confidence we have in the creatures, and have our spirits strengthened and upolden by them, the more want there is of mortification. "We are the circumcision," says the apostle, " who have no confidence in the flesh," Phil. 3: 3. The more the heart is truly circumcised, the less it trusteth in outward things, privileges, and endowments; as, riches, blood, credit, learning, or righteousness; these, when the heart is not circumcised, puff it up: " But we, (says he,) have no confidence in the flesh," either for comfort, or for justification, or any thing else; "but we rejoice in CHRIST JESUS."

 

 Fourthly, the less able we are to bear reproof, the more unmortified it argues our hearts to be. It is a sign we love those much, whom we cannot endure to hear spoken against: therefore, says the apostle, " Be swift to hear, but slow to wrath;" take heed of raging when you are touched. It follows: " Casting away all superfluity, receive the word with meekness;" for it is your lusts unpurged, that cause that wrath and heart-boiling against reproof.

 

 Fifthly, the more quick the temptation is in taking, the more unmortified the heart. When an object passes through at the very first presenting of it, and soaks into the heart, as oil into the bones; when a man is gunpowder to temptations, and it is but touch and take, so as there needs not much blowing, but the heart is presently on fire; it argues an unmortified heart. When a man's heart is actually in a good temper, a temptation does not so easily take. His heart is’then, though tinder, yet as wet tinder, that is more slow in taking. As there is a preparedness to good works, so there is a preparedness to evil. When the heart is bird-limed, then it cleaves to every thing it meets with. It is a sign that the heart is not CO awake to righteousness," as the apostle speaks, but to sin rather, when a little occasion awakens sin: as, when on the contrary, a great deal of jogging will not awaken a man's grace.

 

 Sixthly, when the recalling former acts committed by a man, prove still a snare to him; and being suggested by SATAN, quicken his lust afresh, it is a sign of an unmortified frame. It is a sign a man is deeply in love, when he falls in love with the picture; so it is, that the flesh hatli the upper hand when the remembrance whence he is fallen, which should make him repent, on the contrary causes him to commit the same sin again. To have the mind stirred with new objects and new temptations, may stand with far less corruption, and more grace, than to have it stirred afresh with the remembrance of the old.

 

 

 

CHAP. 3 Positive Signs of a Growth in Mortification.

 

 

 

 I Come now to the second sort of signs, namely, positive signs of growth in mortification. First, the more insight a man has into spiritual corruptions, together with a conflict against them, the more growth he has attained unto in purging out corruptions. When the chief of his conflict is come to be with spiritual lusts, not gross evils, it is an evidence of his progress in this work. These ordinarily are sure rules, that whilst a man's conflict is with more outward gross evils, as, uncleanness or worldly-mindedness, so long he is kept from the sight of those close corruptions which sit nighest to the heart. On the contrary, the more a man is freed from such out-ward evils, the more his thoughts are bent to the discovery of spiritual wickednesses. Indeed, those who are grown in grace, have attained ordinarily some freedom from such sins; therefore says John, 1 Epist. 2: 14, " You young men are strong, and have overcome that evil one." They have attained so much strength as to overcome the grosser evils. So that, to allude to what the apostle says in another case, they then come to conflict not so much with flesh and blood, as with spiritual wickednesses, that is, with affections and dispositions contrary to the work of grace; and therein lies their chief exercise, which is not till they have some victory over the other.

 

 Secondly, we may discern our victory over our Iusts, by our ability more or less to deny ourselves. The more we grow up to a readiness and cheerfulness of heart, to deny ourselves when we are put upon it, the more are lusts purged out. For the reason that we have so much ado to prevail on ourselves to part with such and such things, as GOD and our own consciences call us unto, is through want of purging. For all aversion to self-denial is from an adherence to outward things. Were we free and unmarried men to the world, were our hearts loosened from all; it would be nothing to us to part with them. The more loosened a man is from the world, and the things of it, the more prepared he is for all works of self-denial. So when a man parts with all readily, as Abraham is said to believe without staggering, it is a sign he has attained to a good degree. When a man has an open and a large heart to GOD, (as a liberal man has an open hand to men,) as Abraham had when he was willing to let GOD have his only son. When GOD can command any thing a man has at an hour's warning, as we say; it is a sign he is much weaned. Abraham stood not long deliberating, but went early in the morning, even the next morning, GOD having called for his son that very night, (as it is likely by that Gen. 22: 3; for the night was the time when GOD used to reveal himself by visions:) and the next morning he went forth early.

 

 Thirdly, the more a man comes to a taste of the spiritual Word, and that which is most spiritual therein, the more corruption is purged out; as when a man comes to his stomach, it is a sign he is growing out of a sickness. So 1 Pet. 2: 1, 2, " Laying aside all malice, as babes desire the Word, that ye may grow thereby, if so be ye have tasted that the Lord is gracious." Therefore the more corruption is laid aside, the more we taste the Word, and GOD in it; the more we taste, the more we desire it; the more we desire it, the more we grow.

 

 Fourthly, when in ordinary times of temptation a man finds a lust not so violent as it was, but more impotent and weak, it is a sign of growth in mortification. Then a man's strength or weakness is discerned most, (as the bodily strength is) when a man is assaulted and set upon. Many that are sick, while they he still in their beds, think they have a great deal of strength, but when they attempt to rise and walk, they sink down again. As a man's weakness to good is discerned when he comes to act; so a man's weakness to sin, or strength against it, is then also best discerned. GOD sometimes suffers " the law in the members to tear," and to muster up all its force, that (as it is said of Hezekiah) a man " might know what is in his heart;" if then a man find the motions of sin in his heart do every temptation after other meet with an hotter encounter than they had wont; that the resistance against sin grows quicker and stronger; that sin cannot advance, and carry on his army so far as formerly, but is still encountered and met with at the frontiers, and there overthrown even at the first setting out; and although assaults and temptations continue, yet there is ground kept and won, insomuch that at least the out-ward forts are kept by grace, that is, outward acts are abstained from; so far as the lust is not fulfilled as it had wont to be, and not only so, but the inroads of it are confined to a narrower compass, and have a lesser space in regard of inward acts; so far it is purged out. When armies depart with lesser spoil, the overflowings of a man's lusts abate, the tides lessen, overflow less ground, overspread less every day than another, this is another probable sign of a growth in mortification.

 

 Fifthly, when our hearts do not linger after such objects as may satisfy our lusts, but when out of sight they are out of mind, this is a good degree of mortification. When objects are not presented, yet there is in our hearts,a, oftentimes a lingering after them, and this from them-selves, without any outward provocation. Many a man when he sees meat, finds he has a stomach to it, which he thought not till it was set before him: but when a man longs after meat he sees not, it is a sign he is very hungry. Objects present have a far greater force to draw, when absent less; therefore this is a farther degree of mortification attainable. It was in Joseph; when his mistress tempted him from day to day, opportunity was ready, the object present, but he denied her.

 

 

 

CHAP. 4 Some Cautions to prevent misjudging by false Rules.

 

 

 

 I WILL add some cautional considerations, to prevent misjudging of our growth in mortification by false rules, whereby men are apt to be deceived, in judging worse or better of themselves by, than the truth is.

 

 First, men may deceive themselves when they estimate their progress by having overcome such lusts as their natures are not prone unto. The surest way is to take a judgment of it from the decay of a man's bosom sin. The estimate of the progress of a conqueror in an enemy's kingdom, is not taken from burning a few villages, but by taking the forts and strong holds, and by what ground he has won upon the chief strength and main army. Do the like in the decrease of, and victory over your lusts.

 

 Secondly, you must not judge of your mortification, by extraordinary assistances or temptations: as you do not judge of the strength of a kingdom by auxiliary forces, that are at extraordinary times called in. A young Christian shall, for his encouragement, even in the heat of the battle, when he is ready to be carried away captive, find the Holy Ghost breaking in, and rescuing him; (as Jehoshaphat was, when he cried unto the Lord) when a Christian of much standing is left to fight it out hand to hand. Now it does not follow that the other, because thus freed, has the more strength. On the other side, a man is not to judge of himself by his weakness in some extraordinary temptation. A man that is very sick, may through much heat, have the strength of five men in him, and much greater than when he was in health: and so a good man, whose corruptions are weak, yet in a fit may have all the corruption that is within him blown up by SATAN, and so it may for the present appear to have more strength than in all his life, and yet he may be much mortified. As one of small grace may have that little grace drawn out, and wound up to a higher strain, for one exercise: all the strings wound up to a higher note for some one lesson, than one of more grace ever felt; yet take the constant strains of one's spirit that has more grace, and the strings will ordinarily endure to stand higher, and continue so: so, on the contrary, one of much mortification may have his lusts spurred on faster, and boiled up higher by SATAN's fires, than one of less. The estimate of our growth must not therefore be taken by a step or two, but by a constant course; for as a man's sincerity is to be measured, so is his growth. Even as a man's health is to be measured by the constant tenor of it. Only, I will add three things to give further direction concerning such extraordinary cases of temptation.

 

 1. It is certain, so much corruption, as at such a time a man felt stirring in him, so much indeed there is in his heart, for the devil can put none in but only acts, and improves what is there already. The wind adds no water to the sea, only can make the waves to rise; the fire adds nothing to the water, but attenuates it only, and causes it to boil.

 

 2. I add, that yet hence it cannot be infallibly inferred, that a man has either more corruption in him than he had twenty years before, because more is stirred up; or that he has more corruption than others, because more is now for a fit drawn forth: so it follows not from hence that others who are kept free from such a temptation, have less corruption, because they were never cast into so hot a fit. One whose body is less full of humors, and naturally of a more moderate temper, may yet through some accident, suppose the plague, be cast into hotter fits of a burning fever, than one whose temper is more fiery, and humors more abounding in him.

 

 3. The third thing I would add is, that such an one as is indeed much mortified, if he fall into such a fit, yet the greater measure of his mortification will appear afterwards, so that the lust will he weaker after his recovery. It is in this as with a man that is in a hot fit of a fever, though he have at that instant the strength of two men in him, yet afterward, when the spirits are settled, his body is the weaker for it.

 

 But then the question may be concerning the more ordinary passages of a man's life, whether a man may measure the inward root of corruption left in him, by the ordinary risings and stirrings of it I answer, ordinarily men may conclude, that the more or less busy they find corruption to be in them, the more or less there is of corruption in them; and so thereby measure their growth. For grace and corruption are as two roots, (and therefore the actions of them both are called their fruits, Gal. 5: 17, 22.) Now CHRIST elsewhere gives us this rule of nature, to " judge of the tree by the fruits," to proceed by, in matters of grace also; and as by the fruit we may know of what kind the tree is, so likewise what plenty of sap there is at the root, by the plenty or bigness of the fruit it does bring forth. The more inward corruption there is at the root, ordinarily the more fruit thereof appears in the life: and proportionably also of the tender fruits of the Spirit. And therefore CHRIST here says, that the vine is " to be purged, that it may bring forth more fruit;" because the more corruption is emptied, the more holiness will appear in our inward and outward fruitfulness, yea, and thus GOD judges of the principles of grace in us, according as they act in us. He will judge of our mortification by the fruits of it in our lives and hearts. The more the fruits of sin grow in us, the less mortified he will account us. As he will judge of faith by the works, so of mortification by the fruits. And therefore it is observable, that he bids us " mortify the deeds of the body," as well as the body of sin, " Rom. 8: 13, for GOD will judge of the one by the other.

 

 Yet it is true, that one of less growth in mortification may sometimes, by watchfulness, keep under his lusts more, and act that little grace he has, more than he does who has more grace: therefore, says the apostle to Timothy, " Stir up the gift that is in thee." And he-exhorts, Gal. 5: even young Christians " to walk in the Spirit;" that is, to have the Spirit so kept above the flesh,, that a man may conquer his corruptions, that they break not forth. I say, this exhortation concerns the youngest Christians. For he speaks to all that have spiritual life begun in them, ver. 25. " If we live in the Spirit, let us walk in the Spirit," and then " we shall not fulfil the lusts of the flesh," ver. 16. A man that has a weak body, if he use care, may keep,himself from distempers, as much as one man who is strong, but grows careless, and neglects his health.

 

 But though one of less grace be thus more watchful, yet he may discern the want of growth by this: First, that still his lusts rise oftener, and are apter to catch fire, though they be smothered as fast as they catch; his case is, as if there were an heap of straw in a room where fire is, where sparks fly about still taking fire upon every occasion, but he that keeps the straw is careful still to put it out. And secondly, in this case they shall find the strength of their corruptions in workings against grace, and distracting and disturbing them, deadening their hearts in duties.

 

 Thirdly, if a man will not be mistaken in judging his growth in mortification, he must consider his occasions and opportunities. A man when he had more corruption,. yet less occasions to sin, might have corruptions less stirring in him, and be more in grace than when he is grown up, if his temptations were then greater. As to aggravate the sin of not growing more, the proportion of means every one has had is to be considered: so in the stirring or declining of sin, opportunities and occasions are also to be considered. As if a man be trans-planted out of a full condition into an empty, if then many of his lusts do not stir so much as before, no wonder. Even as if a man be cast into a sweat by a multitude of clothes, it is no marvel, if when clothes are taken off, he sweat less.

 

 A fourth thing to be considered, to keep us from mistakes herein, is, that he whose spirit is naturally active, his lusts, though weaker than another roan's whose spirit is slower, may be yet more quick and apt to break forth. Peter was of a bold spirit, and so spoke often rashly, and vented corruption more than the other disciples; not that he had less grace, but a more active spirit.

 

 Fifthly, if we would judge aright, what measure of true mortification is in us, we must not take into the reckoning what restraining grace does in us, but observe that apart, and cast that up in a sum by itself. For know, that even in the regenerate, all their abstinence from sills is not from mere mortification, but restraining grace continues even after regeneration to contribute to it. It was not merely mortification of anger that made Moses so meek. It was his disposition of nature, that helped to make him so eminent in ruling that passion above any other. Grace set in a good nature, seems a great deal more, and goes farther than in a bad. Therefore let every one consider, what natural ingenuity, modesty, and education did in him before conversion; and let him know that now he has true grace, these help him still, and stand him in stead as much as ever, although he has a new principle in him, beyond these.

 

 Sixthly, another false rule is, when men judge of their mortification, by their present disinclination to sin. Though it be true, that where true mortification is, there is a disinclination, and a deadness; and so much mortification, so much deadness; yet, there are many things which in a good man may add to his deadness to sin, be-sides true mortification, and so make it seem greater than it is in truth. And therefore it may be a false rule to judge by, if it be not warily considered and distinguished. Sickness breeds a disinclination; when we are sick, our lusts are sick together with us. Old age brings it: " When the evil days come, wherein a man says, he has no pleasure in them." So when our expectations or desires are crossed, we are apt to have a disinclination to all other pleasures. When some one thing that was in sauce to all the rest is gone, we have no stomach to all the rest. Some great cross, may, like thunder, sour all our joys, and make them stale to us. Terror of concience may, like an eclipse, overspread our spirits, and then all things lose their beauty and luster. Such occasions as these take the mind up about GOD's wrath, or the afflictions we are in, so that it cannot run out to sin. And this will help you to find out the true reason, why young Christians are often more dead to all mirth and other contentments, and yet they are not more mortified than afterwards. For then legal humiliation adds to their deadness. And besides that first deadly blow, which CHRIST gave their lusts, the law also, and the bitterness of sin lay their Iusts in a swoon, that one would think all were dead. Again, young Christians sometimes, and others afterwards for some space, are entertained with raptures and joy unspeakable; and then they seem wholly dead to sin; which nevertheless is not truly killed.

 

 Now therefore, to give an help or two to difference real mortification from this disinclination and deadness to sin: observe, 1, True mortification makes a man not only disinclined to sin, but to have a quick hatred against it; whereas the former takes but the heart off it, does not set it against it. There is the same difference between mortification and disinclination, as there is between patience and senselessness. Senselessness is a dull, sullen, stupid bearing pains, but patience is joined with a quick sense of them, which arises from strength of spirits, which being quick and vigorous, are the more sensible of pails or pleasure; so true mortification is joined with an active hatred against sin; which comes from liveliness of affection to the contrary. 2, True mortification is joined with activeness and life in the contrary duties, Rom. 6: 11, " Reckon yourselves dead unto sin, and alive unto GOD." Disinclination is but a dead palsy that does take these members of sin, but true mortification is with a new life,. strengthening a man to walk so much the more nimbly in the ways of GOD. True mortification does not dull

 

the spirits, but sets them at liberty; whereas the other causes a deadness, a dullness to every thing else, and contracts the mind, as a bladder that is dried and hung up in the smoke; but mortification empties it of the sin, and fills it with grace, so that the mind is as full and wide as before, only filled with grace instead of sin.

 

Seventhly, a man is not to judge of his growth in mortification, simply by the keenness of his affection against sin, 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 do so much for one, or hold, if it come to the trial; so there is a keenness of hatred, that Math not so much strength. A man that is angry, seems to have more keenness of affection against him he falls out with; whereas a malicious man hates more strongly. So young Christians hate their sins, having lately felt the bitterness of them; and then many other inconveniences, besides the contrariety of them to GOD, provoke their spirits against them; but as of a sharp knife that is weak, the edge is soon turned; so in a temptation, they are, for all their edge, soon overcome. Hence the apostle prays, that " they might have strength in the inward man," Eph. 3: and " ability to stand in the evil day." although this let me add, that every man should keep up his heart in this continual keenness 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.

 

 

 

 

 

CHAP. 5 Questions resolved concerning his Growth.

 

 

 

 I WILL now conclude this discourse about growth in-grace, with answering some questions which may be made concerning this our growth, both in mortification, and in positive graces.

 

 The first question concerning the purging out of sin, hi, whether every new degree of mortification be universal’ Does GOD go on to purge forth one sin, then another, or to purge out, by every new degree of mortification, every sin together; so that when any one sin is more weakened, all the rest in proportion grow weak also To this I answer affirmatively, that every new degree of mortification is universal. For when the Scripture speaks of our growth therein, it speaks of it as extending itself to every sin. So St. Paul exhorts the Ephesians, to " put off the old man, which is corrupt, according to the deceitful lusts." It is not one lust that is the object of mortification, and the growth of it, (al. though he mentions particular lusts afterwards,) but the whole man that is corrupt, and all its lusts: and he there speaks of daily growth therein: for of that he had spoken in the former verses, and goes on to exhort to it. Thus, in like manner, Gal. 5: 24, it is called " crucifying the flesh with the lusts:" not one lust, but the flesh, the whole cluster of them. And in that it is called crucifying, it implies it also; for of all deaths, crucifixion did work upon every part; it stretched every nerve, sinew, and vein, and put all the parts to pain. And this going on to mortify sin, is called, Rom. 6: "The destroying of the body of sin;" of the whole body. It is not the consumption of one member, but it is a consumption of the whole body of sin, so that every new degree of mortification is the consuming of the whole. And therefore also, Colos. 3: St. Paul exhorts not only to growth in grace, but to "mortify earthly members," every member. And the reasons hereof are, because,

 

 1. True mortification strikes at the root, and so causes every branch to wither. For all sinful dispositions are rooted in one; namely, in " love of pleasure more than of GOD." And all true mortification deadens a man to the pleasure of sin, by bringing the heart more into communion with GOD;" and therefore the deadening to any sin, must needs be universal to every sin. It is as the dying of the heart, which causes all the members to die with it. Restraining grace cuts off only the branches, and so lops the tree; but true mortification strikes every blow at the root. 2. Every new degree of mortification purgeth out a sin, as it is a sin, and works against it under that consideration. And if against it as sin, then the same power that works out any sin, works against every sin also. Now, that every new degree works against a sin, as it is a sin, is plain by this, because if it be purged out upon any other respect, it is not mortification. 3. The spirit and the virtue that come from CHRIST, which are the efficient causes of this purging out sin, work against every sin, when they work against one; they have a contrariety to every lust; they search into every vein, and draw from all parts. Physicians may give elective purges, as they call them, which will purge out one humor, and not another; but CHRIST's physic works generally; it takes away all sorts of distempers. And whereas the objection against this may be, that then all lusts will come to be equally mortified. I answer, No: for all lusts were never equally alive in a man. Some are stronger, some weaker by custom, or through disposition of body and spirit. And therefore though mortification extends itself to all, yet there being an in-equality in the life and growth of these sins in us, some remain still more, some less mortified; as, when a flood of water is left to flow into a field, where many hills are of differing height, though the water overflows all equally, yet some are more above the water than others, because they were higher before. And hence it is that some sins, when the power of grace conies, may be wholly subdued; namely, those which proceed out of the abundance of naughtiness in the heart; as swearing, malice against the truth; and these the children of GOD are wholly freed from; the power of grace takes them away, though others yet continue.

 

 The second question is, When I apply CHRIST, and the promise, for the mortification of some one particular lust, and use right means, as prayer or fasting, whether that lust does not become more mortified than other lusts are I answer, yes, yet so as in proportion this work of mortification runs through all the rest. Therefore, the apostle in all his exhortations to mortification, though he exhorts to the putting off the old man, the whole body of sin, yet instances in particular sins, because a man is particularly to endeavor the mortification of particulars, as it were apart; and yet because in getting them mortified the whole body of sin is destroyed, therefore he mentions the whole body and particular members. And to that end also does GOD exercise his children, first by letting loose one lust, then another, that they may make trial of the virtue of CHRIST's death upon every one. And therefore CHRIST bids unto pull out an eye, and cut off a hand, if they offend us. For mortification is to be directed against particular members; yet so as in proportion all the rest receive a farther degree of destruction. For as a particular act of sin, when committed, does increase a disposition to every sin; (yet so as it leaves a present greater disposition to that particular sin than any other;) so in every act of mortification, though the common stock be lessened, yet the particular lust we aimed at has a greater share in mortification; as in ministering physic to cure the head, the whole body is often purged; yet so as the head, the part affected, is chiefly purged, and more than the rest.

 

 But does every new degree of grace run through all the faculties" I answer, Yes: for as every new degree of light in the air runs through the whole hemisphere, when the sun shines clearer and clearer to the perfect day; so every new degree of grace runs through, and is diffused through the whole man. And therefore when the apostle prays for increase of grace, he prays they may be sanctified wholly in body, soul, and spirit. And every new degree, though it begins at the spirit; (for so Fph. iv, 23, 24, be renewed in the spirit of your mind, and prat on the new man:") it runs therefore through the whole man, having renewed the mind. As the work of grace at first, so after, it continually leaveth the whole lump.

 

 " But may not one grace grow more than another' I answer, first, that it is certain, when a man growsup in one grace, he does also grow in all; they grow and thrive together. Therefore we are said to grow up into him in all things. Growth from CHRIST is general; as growth in the body is in every part, so this in every grace. Therefore, 2 Cor. 3: 18, 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. Yet, secondly, one grace may grow more than some other. 1, Because some are more radical graces, as faith and love: therefore of the Thessalonians' faith the apostle says, 2 Mess. 1: 3, that it did grow exceedingly; and then it follows, their love did overflow. Some graces are more exercised; and if so, they abound more; as though both arms do grow, yet that which a man uses most is the stronger, so is it in graces. As the exercise or one member n;aketh the whole body more healthful, yet that member which is exercised, will be freest from humors; so it is here: " tribulation worketh patience, patience experience," Rom. 5: Many sufferings make patience the less difficult, and many experiments make hope greater. Some graces are more in some than others. What is it that makes the differing gifts that are in Christians, but a several constitution of graces, though all have every grace in them As in the body every member has flesh, bones, sinews, veins, blood, and spirits in it, but some have more of flesh, less of sinews, and other parts. Whence arises a several office in every member.

 

 The third question is, Whether this increase be only by rooting the same grace more, or by a new addition I answer, by adding a new degree of grace; as a does dipped in the dye, comes out upon every new dipping with a deeper dye. And this is done by a new act of creation. Therefore, Eph. 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. And therefore it is said, that GOD gives the increase, 1 Cor. 3: 7; and it is called the increase of GOD, Colos. 2: 19; although this is to be added by way of caution, that therein GOD does proportion his influence to our endeavors. Therefore we are said to be fellow-workers with him, although it be he that gives the increase. The same you have also, Rom. 8: " We by the Spirit mortify the deeds of the flesh;" we, as co-workers with the Spirit.