THE TRIAL OF A CHRISTIAN'S
GROWTH.
Continued from Part
Two
Now, I say that this exhortation doth belong unto and
concerneth 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,' says he,'walk
in the spirit,' and then'we shall not fulfil the lusts of the flesh,' ver. 16.
A weak body, though weak, yet if he useth care, may keep himself from
distempers as much as some man who is strong, but grows careless and neglects
his health. But yet though one of less grace be thus actually more watchful,
yet he may discern the want of growth by this : -
[1.] First, that still
his lusts rise oftener, and that with delight, and are apter to catch fire
presently, although they be smothered as fast as they catch. His case then is
as if there were a 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.
[2.] And, secondly, in this case they shall
find the strength of their corruptions in privative workings against grace, and
distracting and disturbing them, deadening their hearts in duties; and
therefore when the Apostle had exhorted such to'walk in the spirit, so as not
to fulfil the lusts,' mark what follows : Yet, says he, the flesh will discover
itself in'lusting against the spirit,' take what care you will, so as a man'
shall not be able to do what he would,' Gal. v. 16, 17; and the more strong it
is, the more it will shew itself strong in disturbing so as Christians not
grown up, that are very watchful over their hearts, do keep as it were but
negative Sabbaths, and are therein like unto those watchers and keepers of good
rule in great churches, where there are many sleepers; they have so much to do
to watch those boys that sleep and are idle at church, as they cannot attend
the sermon. For though, by reason of watchfulness, corruption may be kept from
discovering itself in open unruliness much, yet it can never, by all the
watchfulness in the world, be brought on to duties, but so much as is in the
heart will discover itself either in opposition to them or a hypocritical
joining in them. Although the Papists may be kept by a waking State from
venting that malice of their hearts in rebellion, yet they cannot be brought to
join with us in holy duties; no more will corruption, unless in hypocrisy; and
therefore so much as is doth still discover itself in them.
CHAPTER VI.
Five cautions more to prevent such
misjudgings.
3. A THIRD caution to prevent misjudging: If a man will not
be mistaken in judging his growth in mortification comparatively with others or
with himself, he must consider his occasions and opportunities to draw him out.
Thus, a man when he had more corruption, yet less occasions and provocations to
sin, may have corruption less stirring in him than when he is more grown up in
grace, if his temptations were then greater. The same tree standing in the
shade, where also the rain comes not to it, when transplanted where both sun
and rain fall upon it, may be more fruitful than formerly. David, when under
afflictions in the wilderness, and wanting opportunities, how strict was he,
and kept himself from his iniquity!' Ps. xviii. 23. But when he came to the
delicacies of a kingdom, though he was grown up more and more in grace, yet how
did he fall! As to aggravate the sin of not growing more, the proportion of
means every one hath had is to be considered; and for one who hath had much
means to grow much, for him is less than one who hath less means: so in the
stirring or declining of sin, opportunities and occasions are also to be
considered; as if a man be transplanted 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 when cast into a sweat by reason of multitude of clothes, it is no marvel
if when clothes are taken off he sweat less.
4. 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 man's whose spirit is
slower, may be yet more quick and apt to break forth more than his. Peter was
of a bold spirit, and so spake often rashly, and vented corruption more than
the other disciples, insomuch as he once provoked Christ to call him Satan, not
that he had less grace, but a more active spirit. Yea, he might have more
grace, and less of corruption stirred in him, only a more forward natural
spirit, that was apt to put itself forth. As an angry man, whose spirit is
quick, may soon be stirred, and in the forwardness of his spirit to action,
give a man a blow, when one given to malice will scarce give you an ill word,
whose lusts of revenge yet burn inwardly more. Gunpowder will take and fall
into a blaze sooner than lime, yet lime hath more innate heat, and bums more
within; some have speedier vent. Those two brethren, John and James,'sons of
thunder,' as Christ calls them, how soon was their choler up! They had quick
and hot spirits, as Christ tells them,'Ye know not what spirit ye are of,' Luke
ix. 55.
5. Fifthly, if we would judge aright what measure of true
mortification is in us, we must not take into the reckoning what restraining
grace doth in us, but observe that apart, and cast that up in a sum by itself.
For this you must know, that even in the regenerate, all their abstinence from
sins is not from mere mortification, but restraining grace continues even after
regeneration to contribute to it, and so make mortification seem the greater.
It was not merely and only mortification of the lust of anger that made Moses
so meek; for at another time, when he was left, what a chafe was he in, when he
called them all rebels, and said in a heat that he must fetch water out of the
rock for them! It was his temper and disposition of nature helped to make him
so eminent in ruling that passion above any other, that he is said to be 'the
meekest man on earth.' It was not simply, merely mortification that made that
great apostle, Paul, so eminently chaste; but over and besides what
mortification helped him in it, he had a ‘peculiar gift,' as he calls it,
1 Cor. vii. 7; he speaks of it as of a gift, not a grace, such as might be in
reprobates.'For,' says he there,'every one hath his proper gift.' So it was not
mere mortification that made Luther never troubled with covetousness, but the
freeness and generousness of his spirit that helped him in it. Now, if all
these would have cast up what grace and mortification they had attained to,
they must have reckoned restraining grace by itself, (which may be observed by
what our virtues were before conversion,) which though now sanctified, - that
is, helping forward sanctification, and making the abstinence easier, - yet is
not to be reckoned true sanctification. As goldsmiths mingle in all the silver
they work some other metals to make it more malleable, so are those common
graces mingled with true in this life, where sanctification is imperfect, which
do help them and eke them out. Grace set in a good nature seems a great deal
more, and goes further than in a bad. Wine that is of itself somewhat pleasant,
a little sugar will make it sweeter to the taste than a great deal of sugar
will do sour wine. Therefore let every one consider what natural ingenuity, and
modesty, and education did in him before conversion; and let him know that, now
he hath true grace, these help him still, and stand him in stead as much as
ever, although he hath a further new principle of grace in him beyond these.
Grace in this life, and whilst imperfect, takes not away such common gifts, but
sanctifieth and useth them, as the reasonable soul doth a quick fancy or
memory, which are sensitive faculties, and do make his ability to abstain from
such and such sins more easy. Indeed all such gifts will be swallowed up in
glory. And therefore many who have less grace, yet seem in many carriages more
mortified than those who have more grace, they will be less impatient in a
cross, less stirred and provoked with an injury. A man who hath been less
helped by restraining grace before conversion, and had his lusts more
outrageous, if he hath them now under, it is a sign he hath much more
mortification in him than one who was naturally civil. And I appeal to every
godly man's conscience, it is not only simply mortification that makes him
always to abstain from sins, but shame, modesty, terrors of conscience strike
in at a pinch, when strength of mortification had failed him else; and many
accidental things, ordered by God's providence, hinder and keep God's people
from sinning. And as David was fain to make use of Goliath's sword, and take in
discontented persons that had not the same ends that he had, to strengthen
himself against Saul; so is grace fain to take in fleshly dislikes and
discontents against sin, to help it in a pinch, till it hath got the victory.
For instance, it was not Judah's grace so much kept him from killing Joseph,
for then he would not have consented to sell him, but nature wrought in him,
and made him abhor the killing him: 'Is it not our brother, and our flesh? and
what profit is it to kill him?' Gen. xxxvii. 26. So God prevented David from
murdering Nabal's family by an external means, whenas his grace else had not
kept him from revenging himself causelessly upon his family, for they were in
no fault; his grace alone had not done it, for his passion was up, and he in a
rage, and fully resolved to do it. But God used another means, and sent Abigail
submissively to meet him; and her lowly submission and elegant oration won him,
and cooled him: through this Daxid acknowledgeth God's hand in it, and was glad
he was so kept, as a godly man will, and hath cause, when he is hindered of his
purpose in sinning. As he says, Phil. 1. 18,'I rejoice that Christ is preached,
though out of envy,' so if sin be abstained from, though by any means; yet God
did rather by this means restrain him than by his fear of God, or the grace in
his heart; but God kept him by her coming, 1 Sam. xxv. 34.'For in very deed,'
says David, 'as the Lord liveth, which hath kept me back from hurting thee,
except thou hadst hasted and met me, surely there had not been left a man unto
Nabal.' So shame moved Judah. Fear of being destroyed moved Jacob to reprove
the sin of his sons, and is all the argument he useth, Gen. xxxiv. 30. So that
in an evening, when thou castest up thy abstinences of that day, think not how
much thou hast abstained from sin or denied thyself, but how much out of hatred
of it, and the spirit of mortification, how much of that there is in thy
abstinence, and accordingly measure thy growth in it.
6. Sixthly, another
false rule is, when men judge of their mortification, and the measure of it, by
their present listlessness of the heart to sin: which though it be true, that
where true mortification is there is a listlessness and a deadness and so much
mortification, so much deadness, Rom. vi. 2,'How shall we that are dead to sin
live any longer therein ?' - and indeed, to live in it is to take pleasure in
it; - but yet this you must know, there are many things which in a godly man
may add to his deadness to sin besides 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 dintinguished. Sickness breeds a
listlessness; when we are sick, our lusts are sick together with us; and as we
gather strength, they gather up their crumbs again Job xxxiii. 19, 20, then his
'soul abhors dainty food.' Suppose he be a glutton, old age brings a
listlessness: Eccles. xii. 1, ‘When the evil days come, wherein a man says
he hath no pleasure in them;' as Barzillai had no taste in his meat, by reason
of old age. So when our expectations or desires are crossed, or are like to be,
and we begin to fail of those main props of the comfort of our lives, we are
apt to have a listlessness to all other pleasures; when some one thing that was
sauce to all the rest is gone, or like to go, we then have no stomach to all
the rest, and are weary of living, as David was when Absalom was gone:
‘Would I had died for thee!' Some great cross coming may, like thunder,
sour all our joys and delights, and make them stale to us, and as dead drink to
the stomach. Terror of conscience may, like an eclipse, overspread our spirits,
and then all things lose their beauty and lustre, as things in the dark use to
do; as Job says of himself in his desertion, that his soul had no more
sweetness in all comforts than in the 'white of an egg'. For such occasions as
these do draw the intention another way, and do take the mind up about God's
wrath, or the afflictions we are in, so as it cannot run out to sin; and
intention, you know, is the cause of all pleasure. As therefore, when by study
the spirits are drawn up to the head, a man's stomach decays to that meat he
most loved, so when terrors drink up the spirits, as Job speaks; but when that
heat is over, and intention dismissed, a man recovers his spirits; and so do
men their appetites to sin, when they come forth of terrors.
And this will
help you to find out the true reason why that young Christians are often more
dead to all pleasures of sin than those who are grown up, or than themselves
are when grown up. They are often then altogether 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 then in part, the law also and the bitterness of
sin did lay that part of their lusts which remained unkilled in a swoon, that
one would think all were dead.'Sin revived; saith Paul,'and I died,' Rom. vii.
9. He speaks of that time when he lay humbled for sin, during which time, we
read in the Acts, he fasted. He had no mind to meat nor drink; for three days
he forgot all. And again, as then they are usually so taken up about pardon of
sin, and the obtaining thereof, that all the spirits retire to the heart to
relieve it, and to encourage it to seek out for pardon, and so sin is left in a
swoon, and it seems quite dead; but by degrees men come out of that swoon, and
sin revives, and then men think they decay in mortification. Again, young
Christians sometimes, and others afterwards, for some honeymoons of their
lives, are entertained with raptures and ravishment; joy unspeakable and
glorious, and then they seem in a manner wholly dead to sin, and walk so; but
as the others are in a swoon, so they are in an ecstasy; but when they are out
of it, then sin comes to itself again. Those joys, whilst they last, make a
man's actual present deadness to sin seem more than habitually and radically it
is indeed. As a man that hath tasted some sweet thing, whilst the impression
upon his palate lasteth he hath no relish of meat, so whilst the impressions of
spiritual joy; but when their mouths are washed once, and their sense of that
sweetness gone, they find their wonted relish of them. Thus spiritual joys do,
for the time they are upon the heart, much alter the taste; but yet much of
that alteration is adventitious and not wholly radical, or altering the sinful
faculty itself; though it doth add much that way, yet not so much as they seem
to do at that present, the sense of that sweetness is fresh in his heart.
Now therefore, to give a help or two to difference what is real and true
mortification from this seeming listlessness and deadness to it
(1.) First,
true mortification makes a man not only listless to sin, but to have a quick
hatred against it, a hatred aiming at the destruction of it; but false
listlessness takes but the heart off it, doth not set it against it. How often
are these yoked together in Ps. cxix.,'I hate sin, and every false way,' with
this,'Thy law do I love!' The heart being quickened with love to God and to his
law, is carried out against sin, and not only 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 between mortification and listlessness that there is between true
patience and senselessness. Senselessness is a dull, stupid bearing of pains,
but patience is joined with a quick sense of them, which ariseth from strength
of spirit; that, being quick and vigorous, are the more sensible of pain or
pleasure; so true mortification is joined with an active hatred that flies out
against sin, which comes from liveliness of affection to the contrary.
(2.)
Secondly, true mortification is joined with activeness and life in the contrary
duties: Rom. vi.11,'Reckon yourselves dead unto sin, and alive unto God.' That
false listlessness is but a dead palsy that doth take these members of sin, but
true mortification is with a new life, a resurrection, strengthening a man to
walk so much the more nimbly in the ways of God, Rom. vi. 4, 5., Young
Christians, and such as have a false listlessness and deadness, you shall find
them complain that their mortification is more than vivification; they will
find they are more dead to the world than quickened 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 listlessness
causeth a deadness, a dulness to everything else. Those false causes of
listlessness contract the mind, as a bladder that is clung, and dead, and 'hung
up in the smoke,' as David compared his condition in terrors of conscience; but
mortification empties it of the sin, and fills it with grace, so as the mind is
as full and wide as before, only filled with grace now instead of sin.
7.
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 and
be put to it, that yet hath a more seeming edge in it; so there is a keenness
of hatred that hath not so much strength. A man that is angry seems to have
more keenness of affection against him he falls out with, and in his rage vows
never to be reconciled, and could eat him up; whenas yet a malicious man hates
more strongly. So do young Christians their sins, having lately felt the
bitterness of them; and then many other inconveniences, besides the contrariety
of them to God, do egg on and provoke their spirits against them; but like as a
sharp knife that is weak, the edge is soon turned and blunted, so in a
temptation, they are for all their edge soon 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 stomachful boy, that cries he cannot have the victory, yet is weak, and
easily laid on his back; his stomach is more than his strength. The hurt that
comes by sin to us at first lately felt, helps to sharpen the edge, but adds no
metal, and so our weapons are beaten to our heads again 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 died in the quarrel, for
he drew 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 prays,'they may have
strength in the inward man,' Eph. iii. 16; and in chap. vi. 13, he speaks
of'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, and to put it forth. A man that keeps his heart
in a revengeful, vexed, spleenful spirit against sin, he will easier cut
through a temptation: and though if a Christian want metal, though he hath an
edge, he may be foiled; yet when edge and metal both meet, a man walks above
his lusts. If either be wanting, a man may be foiled.
PART
III
RESOLVING QUESTIONS CONCERNING
GROWTH IN MORTIFICATION AND VIVIFICATION.
CHAPTER 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.
Quest.
1. - The first question concerning the purging out of sin is, Whether every
new degree of mortification, and purging out of sin, be always universal,
extending itself to every sin? So as the meaning of this, that God goes on to
purge, should be, not only that he goes on first to purge forth one sin, then
another, but that he goes on to purge out, by every new degree of
mortification, every sin together; so as when any one sin is more weakened, all
the rest in a proportion grow weak also.
Ans. - To this I answer
affirmatively, that every new degree of mortification is uniyersal. Because
when the Scripture speaks of our growth therein, he speaks of it as extending
itself to every sin. So, Eph. iv. 22, when he exhorts the Ephesians, who were
mortified already, to a further progress in it, he exhorts them 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, although he mentions
particular lusts afterwards, but the whole man that is corrupt, and all its
lusts. And thus he there speaks of daily growth therein; for of that he had
spoken in the former verses, from the 12th verse, and goes on to speak of it
and exhort to it. Thus, in like manner, Gal. v. 24, it is called'crucifying the
flesh with the lusts:' not one lust, but the flesh, the whole bundle, the
cluster of them all; and in that it is called crucifying, it implies it also,
for of all deaths that did work upon every part, it did stretch every nerve,
sinew, and vein, and put all the parts to pain: and this going on to mortify
sin is called, Rom. vi.,'the destroying of the body of sin,' of the whole body.
It is not the consumption of one member, of the lungs, or liver, &c., but
it is a consumption of the whole body of sin, so as every new degree of
mortification is the consuming of the whole. And therefore also, Col. iii.,
where in like manner he exhorts to growth therein, he exhorts to 'mortify
earthly members' - every member. And the reasons hereof are, because
(1.)
First true mortification strikes at the root, and so causeth 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 deads a man to the
pleasure of sin, by bringing the heart more into communion and into love with
God; and therefore the deading to any sin mnst needs be general and universal
to every sin. It is as the dying of the heart, which causeth all the members to
die with it; for that is the difference between restraining pace, which cuts
off but branches, and so lops the tree, but true mortification strikes every
blow at the root
(2.) Secondly, every new degree of true mortification
purgeth out a sin, as it is 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 in the heart also. Now that every new degree works against a
sin, as it is sin, is plain by this, because if it be purged out upon any other
respect, it is not mortification.
(3.) Thirdly, the Spirit, and the virtue
that comes from Christ, which are the efficient causes of this purging ont a
sin, do also work against every sin, when they work against any one; and 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 humour, and not another; but Christ's physic works generally, it
takes away all sorts of distempers.
Obj. - 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, through disposition of body and spirit;
and therefore, though mortification extends itself to all, yet there being an
inequality in the life and growth of these sins in us, hence 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 water than others, because they were higher
before of themselves. And hence it is that some sins, when the power of grace
comes, may be in a manner 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 usually wholly freed from, and they
seem wholly dead; being as the excrements of other members, and being as the
nails and the hair, they are wholly pared off, as was the manner to a proselyte
woman; the power of grace takes them away, though other members continue
vigorous. And therefore of swearing Christ says,'What is more than Yea, yea,
and Nay, nay, is out of a profane heart. As when a man is a-dying, some members
are stiff and cold, and clean dead long afore, as the feet, whilst others
continue to have some life and heat in them; so in the mortification of a
Christian, some lusts that are more remote are wholly stiff and stark, when
others retain much life in them.
Quest. 2. - The second question is,
Whether, when I apply Christ, and the promise with the virtue of Christ, for
the mortification of some one particular lust or other, and do use those right
means, as prayer, fasting, &c., for the special mortification of some one
lust, whether that lust thereby doth not become more mortified than other lusts
do?
Ans. - I answer, Yes, yet so as in a proportion this work of
mortification runs through all the that; for as in washing out the great stains
of a cloth, the lesser stains are washed out also with the same labour, so it
is here. Therefore the Apostle in all his exhortations to mortification, both
Eph. iv. and Gal. v. and Col. iii., 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 endeavour 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 both the whole body and particular members
thereof apart, as the object of mortification. And to that end also doth God
exercise his children, first with one lust, then with another, that they may
make trial of the virtue of Christ's death upon every one. And therefore Christ
bids us to'pull out an eye,' and 'cut off a hand,' if they offend us: for
mortification is to be by us directed against particular members; yet so as
withal, in a proportion, all the rest receive a further degree of destruction.
For as a particular act of sin, be it uncleanness, or the like, when committed,
doth increase a disposition to every sin, yet so as it leaves a present greater
disposition to that particular sin than any other, and increaseth it : so in
every act of mortification, though the common stock be increased, yet the
particular lust we aimed at hath a greater share in the mortification
endeavoured, as in ministering physic to cure the head, the whole body is often
purged; yet so as the head, the party affected, is yet chiefly purged, and more
than the rest.
CHAPTER II
Three questions resolved concerning positive
growth.
Other questions there are concerning that other part of our
growth, namely, in positive graces and the fruits thereof.
Quest. 1.
- As, first, Whether every new degree of grace runs through all the faculties?
Ans. - 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, which is Solomon's comparison in the Proverbs; so every new
degree of grace runs through, and is diffused through the whole man. And
therefore also, 1 Thess. v. 23, when the Apostle there 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, the understanding, yet goes
through all; for so, Eph. iv. 23, 24,'Be renewed in the spirit of your minds,
and put on the new man:' it runs therefore through the whole man, having
renewed the mind; as the work of grace at first, so after still continually
'leaveneth the whole lump.'
Quest. 2. - Whether one grace may not
grow more than another?
Ans. l. - I answer, first, that it is
certain that when a man grows up in one grace, he doth grow in all; they grow
and thrive together. Therefore, in Eph. iv. 15, we are said to'grow up into him
in'all things.' Growth from Christ is general; as true growth in the body is in
every part, so this in every grace. Therefore, 2 Cor. iii. 18, we are said to
be 'changed into the same image from glory to glory.' Every increase stamps a
further degree of the whole image of Christ upon the heart. So the
Thessalonians, their faith and their love did both overflow, 2 Thess. i. 3.
Ans 2. - Yet, secondly, so as 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 Thess. i. 3, that it
did 'grow exceedingly;' and then it follows, their love 'did overflow.'
(2.) Some graces are more exercised, and if so, they abound more; as though
both arms do grow, yet that which a man useth is the stronger and the bigger,
so is it in graces. In birds, their wings, which have been used most, are
sweetest to the taste. As in the body, though the exercise of one member maketh
the body generally more healthful, yet so as that member which is exercised
will be freest from humours itself; so it is here. So 'tribulation worketh
patience, patience experience,' Rom. v. Many sufferings make patience the less
difficult, and much experience, many experiments, make hope greater.
(3.)
Again, thirdly, that some graces are more in some than others, appears hence;
for what is it makes the differing gifts that are in Christians but a several
constitution of graces, though all have every grace in them? As now in the body
every member hath all singular parts in it, as flesh, bones, sinews, veins,
blood, spirits in it, but yet so some members have more of flesh, less of
sinews and veins, &c., whence ariseth a several office in every member,
according as such or such similar parts do more or less abound in a member. The
hand, because it hath more nerves and joints in it than another member, though
less flesh, yet how strong is it, and fit for many offices! The foot is not so.
So in Christians, by reason of the several constitution of graces, and the
temper of them more or less, have they several offices in the church, and are
fitted for several employments. Some have more love, and fit for offices of
charity; some more knowledge, and are fit to instruct; some more patience, and
are fitter to suffer; some for self.denial, and accordingly do grow in these
more specially.
Quest. 3. - The third question is, Whether this
increase be only by radicating the same grace more, or by a new addition?
Ans - I answer, that by adding a new degree of grace, as in making
candles, which is done by addition; when a candle is put anew into the fat of
boiled tallow, every time it is put in it comes out bigger, with a new
addition; or as a cloth dipped in the dye comes out upon every new dipping in
with a deeper dye. And this is done by a new act of creation, put forth by God.
Therefore when David, being fallen, prayed for increase of grace, he
says,'Create in me a new heart.' And therefore, Eph. iv. 24, when the Apostle
exhorts to further putting on the new man, and speaketh of growth, he
adds,'which is created;' for every new degree is created as well as the first
infusion, which shews the difference between natural growth and this. in
natural growth there needs not a new creation, but an ordinary concurrence; but
it is not so in this: that God that begun the work, by the same power perfects
it. And therefore, Eph. i. 19, he prays that the believing Ephesians might see
that power that continued to work in them to be no less than that which raised
up Christ: for though natural life may with a natural concurrence increase
itself, because the term from whence it springs, is but from a less degree of
life to a greater; yet it is otherwise in this life, and our growth in this is
from a greater degree of death to a further degree of life. And therefore,
Phil. iii. 11, the Apostle calls growing in grace a going on 'to attain the
resurrection from the dead.' And therefore the same power that raised up Christ
must go along to work it. Hence also every new degree of grace is called a new
conversion, - ' Except ye be converted,' says Christ to his disciples converted
already, - because the same power that wrought to conversion goes still to
this. And there fore it is said that 'God gives the increase,' 1 (Cor. iii. 7);
and it is called 'the increasing of God,' Col. ii 1.; so, Hos. xiv., shewing
the ground why they grow so fast, 'Thy fruit is found in me,' says God,
ver. 7. Although this is to be added by way of caution and difference, that
therein God doth proportion his influence to our endeavours, which in
conversion at first he doth not. Therefore we are said to be fellow-workers
with him, although it be he that gives the increase, 1 Cor. iii. 6 - 8; the
same you have also Rom. viii., ‘We by the Spirit do mortify the deeds of
the flesh.' We, as co-workers with the Spirit!
THE END