Seasonable Truths in Evil Times, Sermon 1

Seasonable Truths in Evil Times · Sermon 1

Seaſonable Truths IN EVIL-TIMES: IN Several Sermons, lately preached, in and about London: viz.

I. Of Grace growing and increaſing.

II. The firſt and laſt in Suffering-work.

III. The way to obtain a ſure and great Reward.

IV. The Two Witneſſes their Teſtimony.

V. The uncertainty of the World.

VI. Mans Wrath againſt Gods people, ſhall turn to Gods praiſe.

VII. Comfort to Mourners for the loſs of the Solemn Aſſemblies.

VIII. The evil of Unbelief in departing from God.

IX. A warning to Apoſtates.

By William Bridge, late Preacher of the Word of God at Yarmouth.

LONDON: Printed for Nath. Crouch, at the Croſs-Keys in Biſhops-gate-ſtreet, neer Leaden-hall. 1668.

p. 1Of Grace growing and increaſing. SERM. 1.

1 Theſſ. 4. 1.

That as ye have received of us how ye ought to walk, and to pleaſe God; ſo ye would abound more and more.

THe Apoſtle having exhorted the Theſſalonians in the former part of this Epiſtle to perſeverance in grace, as you read in the former Chapter, verſ. 8. For now we live, if ye ſtand fast in the Lord; and at verſ. 13. of the ſame Chapter, To the end he may ſtabliſh your hearts unblameable in holineſs before God even our Father: he doth here in this Chapter exhort them to Chriſtian Progreſſion, growing and increaſing in Grace. So in this firſt Verſe of this fourth Chapter.

In this Exhortation three things are conſiderable:

1. The Matter which he exhorteth them unto, in the later end of the verſe, That they would abound more and more in the work of the Lord.

2. The Manner of his Exhortation, and that p. 2is with much earneſtneſs: We beſeech you brethren, and exhort you; and, We exhort you by the Lord Jeſus.

3. The Reaſon or Motive that he uſes to preſs this Exhortation: That as ye have received of us how ye ought to walk, and to pleaſe God. Ye cannot ſay that ye have not been taught: for both I and others have taught you, and ye have received of us how ye ought to walk, and to pleaſe God. Now therefore ſeeing that ye have received this of us, ſee that ye abound more and more.

That ye abound more and more. Beza and others, they have the words read thus: So that ye excel more and more. I will not diſpute the Tranſlation. There is one great Truth which the words at firſt view do hold forth unto you; and that is this:

It is the earnest deſire of thoſe that are faithful in the work of the Miniſtry, and ought to be the care of all the Saints themſelves, to abound in the work of the Lord yet more and more.

We are not onelyonly to have grace, but to abound and grow. So he exhorts them in verſ. 10. of the ſame Chapter: But we beſeech you brethren that ye increaſe more and more. The Apoſtle is expreſs in this Exhortation: But grow in grace, and in the knowledge of our Lord Jeſus Christ. And in 2 Cor. 7. 1. Having therefore theſe promiſes, let us cleanſe our ſelves from all filthineſs of the fleſh and ſpirit, perfecting holineſs in the fear of God.

In the Text it is called ABOƲNDING more and more; in verſ. 10. it's call'd INCREASING more and more: by the Apoſtle Peter it's call'd GROWING in grace: by the Apoſtle Paul it's call'd PERFECTING of holineſs. Now this you p. 3will finde, if you look into Epheſ. 4. the end of Chriſts aſcenſion, and the end of all our Miniſtry; of all our preaching, and your bearing, that ye may abound in the work of the Lord more and more, and that ye may be made perfect. He that deſcended, in the ſame alſ… that aſcended up far above all heavens: and he gave ſome Apoſtles, and ſome Prophets, and ſome Evangelists, and ſome Pastors and Teachers; for the perfecting of the Saints; till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the meaſure of the ſtature of the fulneſs of Christ. Then in verſ. 15. But ſpeaking the truth in love, may gr…w up into him in all things which is the head, even Christ. So that you ſee this to be our great care that do preach the Word, and the endeavour of all thoſe that hear it, that ye may abound in the work of the Lord yet more and more; that you may increaſe, that ye may grow in grace. And this you will finde to be Paul's ONE thing, Phil. 3. 13. Brethren, I count not my ſelf to have apprehended; but this one thing I do, (ſo you read it) forgetting thoſe things that are behinde, and reaching forth to thoſe things which are before, I preſs towards the mark, &c. This one thing I do, ſo you read it: but the words [I do] are not in the Greek, but thus: This one thing. Brethren, I count not my ſelf to have apprehended; but this is the one thing, forgetting thoſe things that are behinde, and reaching forth to thoſe things that are before. Our Lord and Saviour Chriſt he had his one thing neceſſary; and David had his one thing too; One thing have I deſired: and here now Paul he hath his one thing, one thing for the Saints, and that is this, We forget what is past, and preſs on to that which is before, labouring to increaſe p. 4and to grow in grace, and perfecting holineſs in the fear of God.

And this you ſhall finde to be the end of all thoſe afflictions which we meet withal from God the Father. God the Father is unwilling to afflict his children, he would not do it unleſs it were neceſſary; why the end of his affliction we finde to be this, in Joh. 15. 2. Every branch in me that beareth not fruit, he taketh away; and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.

And this you ſhall find to be the end of Chriſts coming, as you read in Joh. 10. 10. I am come, that they might have life, and that they might have it more abundantly. There lies a poor ſoul, ſaith Chriſt, dead in treſpaſſes and ſins; I am not onelyonly come to give life unto that ſoul, (ſpiritual life) but that he may have it in more abundance. So that it is not onelyonly our duty to have grace, but we muſt abound therein more and more; we muſt grow therein. And, my Beloved,

It is not onelyonly the duty of the Saints to do ſo, but they will, and they do do this. So ſaith David, I will praiſe thee yet more. And if you look Revel. 2. you ſhall finde that this was the commendation of the Church of Thyatira, at verſ 19. that her works were more at the last then at the first. Pray minde it; it is a great and a glorious commendation: O that it were the commendation of all the Churches now being! With ſome it is contrary, their works are more at the firſt then at the laſt; but, ſaith he concerning the Church of Thyatira, I know thy works, and thy charity, and the last to be more then the first. Where there is a truth of grace, there will be a growth. Read I pray p. 5what is ſaid in Prov. 4 18. But the path of the just is as the ſhining light, that ſhineth more and more unto the perfect day. That ſhineth more and more. Look how it is with the light of the day, ſo with the grace of God in the hearts of his people; the light is ſmall and little at the beginning of the day, but it ſhineth more and more, it grows brighter and brighter unto perfect day: and ſo though grace in Gods people be but little at firſt dawning, yet that light and grace that is in them, it grows every day brighter and brighter unto perfect day.

I but there is a great deal of danger, through the great oppoſition that the Saints meet withal, that their light ſhould be quite put out: they are in great danger to looſe all, for they meet with much oppoſition, yea and the rather, becauſe that they do grow. Bu… as the Torch by being beaten burns the better: ſo the Saints do by their oppoſition, they grow ſtronger and ſtronger; as in J…b 17. Ʋpright men ſhall be aſto…ied at this, &c. the righteous alſo ſhall hold on his way, and he that hath clean hands ſhall be ſtrong…r and ſtronger. His oppoſition ſhould make him grow more and more: when he is chidden from following Chriſt, and the Ordinances and the ways of Chriſt, he will cry ſo much the more, Jeſus thou ſon of David have mercy upon me. And if you look into Acts 9. you ſhall finde that Paul did increaſe by the oppoſition he met withal: when he was much oppoſed by the Jews, it's ſaid, verſ. 22. But Saul increaſed the more in ſtrength, and confirmed the Jews. He increaſed the more.

God hath a hand upon all the hands of oppoſition againſt his children; and it is ſo far from p. 6putting out their light, that it makes their light to grow brighter and brighter.

In the next place, the Saints do not onelyonly increaſe and abound more and more, but they can do …o other, they cannot but grow in grace; for ſo the promiſe is, To him that hath ſhall be given, and he ſhall have it in more abundance. Now the Godly they have grace, an… therefore upon that account of the promiſe, they ſhall have it in more abundance. And ſo in that place of Iſaiah, He that waiteth upon the Lord ſhall renew his ſtrength, he ſhall mount up as with eagles wings: there ſhall be an addition of ſtrength unto him, he ſhall increaſe and abound yet more and more. In Scripture-phraſe, grace it is call'd life: indeed it is our ſpiritual life. Now you finde that all your ſublunary lives, where they are there is growth: the plant or the tree it grows, becauſe it hath life; and the beaſt grows, becauſe he hath life. The Sun, Moon and Stars, though they move apace, they do not grow; why? becauſe they have no life: they have light, but no life, and ſo they grow not: but all the people of God they have a ſpiritual life, and ſo they will, and do, and muſt, and cannot but grow. They make God himſelf their uttermoſt and their laſt end. What a man makes his laſt and his uttermoſt end, that he labours to grow up unto more and more; he never hath enough of it. Some men make riches their laſt and their uttermoſt end; and they never have enough. Some make God their end, and riches a means to ſerve God; they can have enough: but when a man makes riches his laſt and his uttermoſt end, and never ſtints himſelf, he never thinks he hath enough. Now the children of p. 7God they make God himſelf their laſt and their uttermoſt end, his ſervice and grace; and therefore they never have enough: they cannot have enough, but muſt labour to grow and increaſe, and abound more and more.

And beſides, they look upon grace, and growth and increaſe in grace, as their greateſt excellencies. What a man looks upon as his excellency, that he doth much deſire. Some place an excellencie in fine Gardens; and if they ſee a dainty flower in anothers Garden, they will never be at quiet till they have the like in their own Garden, becauſe therein they place an excellencie. Now there are many increaſes in the world, wherein men place great excellencie, and therein they labour to abound more and more. And now ſaith a godly creature, A rich man looks upon riches as his excellencie, and therefore would yet have more: an honourable man looks upon cred…t as his excellencie, and therefore he would have more: So do I look upon grace as my excellencie, and therefore I muſt yet have more. A godly man having once taſted of the ſweetneſs that is in the ways of God, Oh, ſaith he, 'tis ſo ſweet, I muſt yet have more: give me more of this; though I die for it, yet give me more of this. He doth grow, and he cannot but grow and abound yet more and more.

Object. I but you will ſay to me, Then am I afraid that I never had any truth of grace, becauſe I do not finde that I do grow in grace: where there is truth, there will be growth, and there will be increaſing: but as for me, I do not finde any ſuch growth and increaſe, and therefore I fear that I never had grace at all.

p. 8Anſw. For anſwer: As a man may have grace and not know it, ſo he may have grace and not perceive it: his earneſt deſire of having more and more ſtill, makes him forget what he hath.

The more grace one hath, the more he doth ſee ſin; and the more a man ſees his ſin, the more his own grace will be hidden from his own eyes. Godly men do oftentimes meaſure themſelves by Metaphors; as ſometimes we that are Preachers of the Word, we fall upon a Scripture-metaphor, as where Chriſt is call'd a ſun, a ſhield, or bread; and we run the Metaphor off its legs, further then the Holy-ghoſt did intend: ſo ſometimes we do. So it is with Chriſtians too; they fall upon a Scripture-metaphor, and they run it and themſelves off their legs, beyond what the Holy-ghoſt doth intend. For example, increaſe of grace in Scripture-phraſe is called a growth: now becauſe a Chriſtian cannot finde his own ſpiritual increaſe anſwerable to all outward growth, therefore he thinks that he doth not increaſe in grace: whereas there is a great deal of difference between a ſpiritual increaſe, and an outward growth, in many things: As now, a mans body grows, but all the parts of his body do not grow out of his head; but now in our ſpiritual growth it is ſo, as you read in Col. 2. 19. And not holding the head, from which all the body by joynts and bands having nouriſhment miniſtred, and knit together, increaſeth with the increaſe of God. Why here our ſpiritual increaſe in all the members comes from the head: it is not ſo in our outward growth; all the members of our body do not grow out of our head; but in our ſpiritual growth it is ſo. And ſo many other differences might be p. 9given. But now becauſe that Chriſtians do not finde their ſpiritual increaſe every way anſwerable to an outward growth, therefore they call all into queſtion many times, and ſay, Oh I do not grow in grace, and ſo I have no grace at all. Celeſtial bodies, as the Sun, Moon and Stars, they move apace, and may run hundreds of miles in an hour; yet when you look upon them, they ſeem to be fixt, and you ſee no motion: but look now upon your terreſtrial bodies, men or beaſts, moving before you, you ſee them move. So now, when a man looks upon his increaſe in riches, he may perceive that; but when you caſt your eyes upon thoſe celeſtial bodies, Saints, you will think they are fixt, and they move not at all: and ſo you will think ſometimes concerning your ſelves, that you do not move at all, and yet move, and ſtir, and increaſe, and abound more and more. So that I ſay, firſt, As a man may have grace, and not know it; ſo 'tis poſſible for a man to increaſe in grace, and not perceive it.

Object. Oh but I fear that I do not increaſe and abound more and more; for I do nothing now more for God then what I have done before, will ſome ſay. I pray now, and I did pray before; I hear the Word, and I did hear before; I read the Scripture in private, and I did read before; I examine mine own heart, and I did ſo before: I find no addition at all made to my ſpiritual condition; what I did before, that I do now; and therefore I fear that I am not grown in grace, and therefore that I never had any grace at all: for where there is truth, there will be growth.

Anſw. Firſt, for anſwer to this, you muſt know that growth in grace doth not always conſiſt in p. 10doing of other works for the kinde, but in doing the ſame works over and over again better then before: As now, when one learns to write, when a man hath attained to a great perfection in Writing, he doth not make other letters then he made at firſt; he makes the ſame letters that he did, onelyonly he makes them better, and ſets them cloſer. So now, in your growth and increaſe in grace, you muſt not think that you ſhall make oth…r letters, or do other duties, but ſhall do the ſame duties now, and exerciſe the ſame grace now, as before; onelyonly you will ſet your duties and graces cloſer together, and you will do the work better then you did before.

But ſecondly, It may argue more grace, to do the ſame work afterwards. Pray con…ider this: I ſay, it may ſometimes argue more grace to do the ſame work afterwards. As for example: ſuppoſe a man be an old man, or an old woman, when this perſon was young he pray'd it may be an hour or two hours in a day; now he is grown old, and his body is infirm and weak, to do the ſame thing now, argues more grace now then before: and therefore if you look into Pſal. 92. you ſhall finde that this is made the growing of thoſe that are old, that they ſhall bring forth fruit ſtill: The righteous ſhall flouriſh like the palm-tree; he ſhall grow like a cedar in Lebanon; he ſhall grow. Thoſe that be planted in the houſe of the Lord, ſhall flouriſh in the courts of our God. Well, and what ſhall he do when he is old? At verſ. 14. They ſhall bring forth fruit in old age. He doth not ſay that they ſhall grow; but this bringing forth fruit ſtill in oldage is his growth: ſo that ſometimes it may argue more grace to do the ſame work afterwards then before.

p. 11Object. Oh but yet ſome will ſay, I am afraid that I do not grow in grace, and ſo indeed that I never had any truth of grace; for now I am much declin'd: at the firſt my heart it was mightily enlarged for God, and now it's ſtraitned. O what freedom once I had! I remember a time when I went to prayer, and wept, and mourned, and my heart broke and melted; but now my heart is exceeding cold, and very dead, and therefore I am even afraid that I am declined, and that I do not grow in grace, and ſo that I never had grace at all.

Anſw. Give me leave to fix here a little, and to anſwer this Objection, that I may ſpeak a word of ſtay to thoſe that are weary and troubled. And now as your Objection ariſes, ſo ſhall my Anſwer riſe. Before, I ſaid a man may grow in grace and not perceive it; now I ſpeak further, a man may grow and increaſe in …ce, and yet think he is much declined; a m…n may increaſe, and yet think that he is much decreaſed. For, my Beloved, ſometimes, yea often, good people do meaſure themſelves by that firſt affection which they had at their firſt turning to God; and then the change was ſpecifical, & afterwards the change is gradual. When a man is firſt converte and turned to God, then he is turned from in to God, from ſin to grace, from the world to Chriſt: afterwards he doth not change from the world to Chriſt, but he changes from grace to grace, from glory to glory: 'tis but a gradual change afterwards; and therefore the change at the firſt being a ſpecifical thing, his affections were high then. At our firſt converſion and turning to God, all things are ſpan-new; and we are apt to p. 12be much affected with new things, and therefore the aff…ctions muſt needs be very much up and raiſed at the firſt, and when a man doth firſt convert and turn to God, and leave the world: God the Father doth as it were take the poor ſoul into his arms when 'tis a babe, and he doth beſtow many deſires upon it; and he gives out many encouragements, to weigh down thoſe diſcouragements that the ſoul ſhall meet withal in parting with the world. But now afterwards, when a man is more able to go alone, poſſibly he doth not meet with theſe; now ſhall a man think therefore that all is naught, and that he hath no grace at all, becauſe he doth not feel what he had then? Yet how often is this!

But beſides, good people do miſtake becauſe of their ignorance, whereby they call that ſin which is grace, and that grace which is ſin. Thus I mean: it's a great ſin … a man to doubt of Gods love, and to lie down upon his face, and to be diſcouraged, as if there were no hope for him in God: why many that are weak now, they look upon this as a great vertue, to doubt of their condition, and to call all into queſtion: afterwards they are freed from theſe doubtings, and ſo they do grow in grace: but becauſe they do look upon theſe doubtings as marks of vertue, they think becauſe they have loſt theſe, that now they are quite declined, whereas indeed they are grown in grace.

But ſecondly, in anſwer to this, you muſt know that our Chriſtian growth is fourfold.

1. There is a growth of affection.

2. Growth in extention.

3. Growth in regard of firmneſs and rootedneſs.

p. 134. And g…th in regard of ſpiritualneſs.

A man grows theſe four ways ſpiritually.

Sometimes his affection grows more intenſe hot then it was before: ſometimes a mans growth is in regard of extention, his affections of love or joy extending to other objects then before. So in Hoſea our growth is deſcribed to be a ſpreading of the branches. And ſometimes a man grows when he is more firm and rooted in the way of God; and ſo our ſpiritual growth in that place of Hoſea is deſcribed by our taking root downward. And ſometimes a man is ſaid to grow when he is more ſpiritual. Beloved, weak Chriſtians look altogether at the intenſneſs of their affectictions; and if they do not finde their affections ſo intenſe as they were before, then they break forth and ſay, Oh now I am declined, and now I am decayed, and I have loſt my firſt love; whereas there is a growth in regard of extenſion; as a man or beaſt he may attain to his full talneſs, and after that he may batten and ſpread more: ſo in grace, a mans gracc may ſpread more afterwards, and yet poſſibly not ſo intenſe in regard of ſome affections, as it was at the firſt. Now a Fountain or Spring that hath but one ſtream, and afterwards that one ſtream be divided in many ſtreams; if an unskilful man look upon it, he ſaith, How comes this to paſs, that this Fountain is dryed up? here was a full ſtream before, and now there is not. But now ſaith a skilful man that ſtands by him, Now there are many ſtreams, and ſo there is rather the more water, now it is divided into more ſtreams. And ſo it is in regard of grace; at the firſt a mans grace doth run out much in one chanel, afterwards it is divided p. 14into more ſtreams, and it ſpread… more; yet notwithſtanding, thoſe that are w…k, becauſe they do not finde ſo full a ſtream in the ſame chanel as before, though there be many ſtreams now that there were not before, they queſtion all, and they ſay they are abated, and they are declin'd, and they have loſt their firſt love.

But again, whereas thou ſayſt it is not now with thee as it was before; I ſay to thee, poor doubting heart, wherever thou art or ſtandeſt, I ſay unto thee from the Lord, Thou haſt more now then thou hadſt before; as thus: for ſuppoſe a childe that heretofore ſerved his father for wages, and doth now ſerve out of love, and not for wages, it may be he doth not do ſo much work as he did before, yet I ſay to you, If he doth but hal… ſo much out of love, he doth more then he did before when he wrought for wages; now the work is more out of love to God: heretofore you were much grieved and troubled for ſin committed, and you were therefore grieved, that your ſin might be pardoned; I but now you grieve for your ſin becauſe it is pardoned: I tell you, One tear from you of theſe Goſpel-tears, are more then a bottle-full of all thoſe legal tears that you had before, man or woman, and therefore there is no reaſon why thou ſhouldſt be dejected, and ſay thus, I am declin'd, and I have loſt my firſt love, and I do not grow in grace, and therefore I never had any truth of grace at all.

Quest. But you will ſay unto me then, If a man may grow and increaſe in grace, and yet think that he is decreaſed; what certain Signes are there, whereby a man may know that he doth grow in grace, and that he doth abound yet more and more?

p. 15Beloved, I ſhall not give you any negative ſigns, but I ſhall make mention of ſome things, which if you have, and can find, you may certainly ſay, you are grown in Grace. But miſtake not, I do not ſay, that if you do not find theſe, that therefore you ſhould conclude that you are not grown. I come rather to comfort and to lift up the weary Soul, then to trouble it: but, I ſay, If you do find theſe, you are certainly grown in Grace.

Anſw. 1. Firſt, The great work of the Goſpel it is to believe; and if you can rely more upon Chriſt in the time of your temptations then heretofore, ſurely you are grown in Grace.

If you do find again a greater ſweetneſs in the ways of God, then you have found heretofore, certainly you are grown: when we come and look upon a flower, we look at the colour of the flower, and the ſmell of the flower; but the Bee doth not regard the colour of the flower, or the ſmell of the flower, but the Bee regards the ſweetneſs of the flower: ſo at our firſt coming into the ways of God, then we look at the colour, and how they appear; but afterwards, the more Grace you have, the more ſweetneſs you find; and if you find more ſweetneſs, certainly you are grown more.

Again, If that you are more able to turn from the exerciſe of one Grace to another, and of one Duty unto another, then you were, this argues you are grown, if you be able to mingle Graces together: a weak Chriſtian is all for one work, humiliation for ſin committed, and it's true, we ought to be much humbled: I ſay, a weak Chriſtian is all for one work, but the ſtronger you p. 16grow, the more you will be able to mingle Graces together, and to turn from one to another. As now, if one learn to ſing, when one hath but little skill, poſſibly a man may ſing one tune; but the more a man grows in skill, the more he will be able readily to turn from one tune to another. So in Grace, a man may be able to mingle Graces more; and therefore our growth is ſo deſcribed, as you ſhall hear by and by in that of Peter, Add unto your Faith vertue, and to vertue knowledge, &c.

Again, If you be able to go on in the ways of God more, without whip, or rod, or without ſpur, it argues you are grown more; give me leave to expreſs it thus: A Horſe at the firſt, till he be acquainted with the Rode and way, he is ridden with a whip and with a ſpur; but afterwards when he is well uſed to the way, you may lay the Bridle upon his head, and he need none of the ſpur and whip; why? becauſe he is now uſed to the way: and ſo when Chriſtians come on at the firſt, then they are whipt on with more fear; but now when the reins ſeem to be laid upon the neck, they go the better and the faſter: when they can go without that whipping and the rod, it argues that they are uſed more to the way of God, then they were uſed before.

But further, the more a man is able to go out unto others for counſel, ſpiritual admonition, conſolation, or reprehenſion, the more he is grown, and he will grow in Grace.

I'le propound you a Parable: ſuppoſe three men that are ſick and weak; one is extream ill, and the Phyſitian comes to his bed-ſide, and he ſpits in his Phyſitians face, and will take nothing.

p. 17Another man he doth not deal ſo by the Phyſitian, he lies upon his bed, but he cannot ſtir off his bed; he lies upon his bed, and he hears the counſel of the Phyſitian, and he takes his advice.

A third man he is weak indeed, but he is able to go abroad, and he goes to the Phyſitians houſe for his counſel and direction. I pray, which of all theſe three men are the moſt healthy? ſurely, you will ſay, the latter is more healthy then the ſecond, and the ſecond more then the third. Beloved, there are theſe three ſorts of people, one that when ſpiritual Phyſick is brought to them, they ſpit in the Phyſitians face, and they will have none. Others they are not ſo bad, but yet notwithſtanding they keep their beds, as it were, and do not go forth for counſel.

But there is a third ſort of ſinners, that finding their ſouls ill at eaſe, they can go forth for counſel, and go out for admonition, and go out for reprehenſion. It may be that all theſe three conditions have paſt over ſome of you: you can remember the time when you did kick and fling, and ſpit in the Phyſicians face, as it were, and you would none at all; afterwards you lay more ſtill, but yet ſate, and did not ſtir out: I but now you are able God be thanked to go out to the Phyſician, or to ſuch and ſuch Saints, and to open your condition before them; Oh thus it's with me, Oh thus it's with me! come, lay on ſome Admonition, or lay on ſome healing Plaiſter, ſome Reprehenſion, ſome Conſolation; good Sir pitie me; and the like. Now this argues more health then before.

Again, the more you are able to do the work p. 18of the Lord without noiſe, the more doth it argue that you are grown in grace. Beloved, Jeſus Chriſt was a perfect workman, and did the work of the Lord perfectly, and he made no noiſe; it is ſaid of him, that he did not lift up his voice in the ſtreets. Young Chriſtians make a great noiſe in the work of God: one he cries out, Oh I am damn'd, I am damn'd! and another cries out after the ſame kind, Oh I am damn'd, I am damn'd! and wring their hands in the family, and make a great noiſe when there is a work of God upon their hearts; like to your young Scholars, when firſt of all they learn their books, they read with a great noiſe: afterwards, when they are grown men, and read better, they read ſilent, and make no noiſe. So now I ſay, Thou man or woman, art thou able to do the work of the Lord in a more ſilent and ſweet Goſpel-way then heretofore thou didſt? this argues that thou art more grown then thou wert heretofore.

And further, if you know Chriſt more, you are grown more; the Apoſtle puts them both together: Grow in grace, and in the knowledge of Jeſus Christ.

But take one more. If that you do as much as before, and deny your doing more then you did before, then you are grown in grace. One man doth much, and denies himſelf little; another doth much, and denies himſelf much: who hath moſt grace of theſe two? The husband-man will tell you, that when the ear of corn is not ſo ripe, it ſtands bolt-upright; but when it's more ripe, then it hangs down its head, and looks to the earth: and ſo heretofore it may be you were much in prayer, and in duty, you wept much; p. 19and it was well that you were much in duty and humiliation for ſin; but it may be then you reſted upon your duties, and denied your ſelf little. I but now you are as much, but you have ſeen more of the free grace of God, and the love of God in Chriſt, and now you deny your duties more, and reſt leſs upon them then you did; this is a growth now; and where theſe things are, you may conclude that you are grown. And I ſay to every ſoul here, Is there any one that doth finde theſe things? thou art the man or woman that doth grow in grace, and doth increaſe; therefore be of good comfort, thou art not declin'd, thou art not abated, thou haſt truth of grace, thou haſt growth of grace.

Quest. I but whether I have or I have not, you will ſay, ſurely it is my duty to have; and what ſhall I do that I may grow in grace? I hope the Lord hath begun ſavingly upon my heart; but what ſhall I do that I may abound yet more and more, and increaſe in grace?

I muſt not be large here; give me leave to ſay ſome things to you.

Anſw. Firſt of all, obſerve what thoſe ways of God are, unto which he hath promiſed increaſe; and Oh let your feet be found ſtanding there: he hath promiſed to thoſe that exerciſe; To him that hath ſhall be given. It is oppoſed to laying up the talent in a napkin.

He hath promiſed increaſe to thoſe that wait upon him: Thoſe that wait upon the Lord ſhall renew their ſtrength.

He hath promiſed increaſe to thoſe whoſe feet ſtand in the courts of the houſe of the Lord, in Pſal. 92. 12. The righteous ſhall flouriſh like a palmtree, p. 20and ſhall grow like a cedar in Lebanon: thoſe that be planted in the houſe of the Lord, ſhall flouriſh in the courts of our God. And ſo in Pſal. 84. 4. Bleſſed are they that dwell in thine houſe, they will be ſtill praiſing thee. They that dwell in thine houſe they will be ſtill praiſing thee.

Quest. But ſuppoſe that a mans feet do not ſtand in the court of the Lords houſe, ſuppoſe a man be not planted in the houſe of the Lord, can he not grow in grace?

Anſw. Yes: mark what follows in verſ. 5, 6, 7. all growth of grace is not inſtal'd upon one condition: Bleſſed is the man whoſe ſtrength is in thee. He had ſaid before, Bleſſed are thoſe that dwell in thy houſe: but ſuppoſe a man be driven out, and cannot dwell in Gods houſe, ſhall he not be bleſſed, and ſhall he not grow? Bleſſed is the man whoſe ſtrength is in thee, and in whoſe heart are the ways of them, who paſſing through the valley of Baca, make it a well; the rain alſo filleth the pools: they go from ſtrength to ſtrength, every one of them in Zion appeareth before God. They may grow too; but then it's upon theſe three Conditions.

1. The ways of God muſt be in their hearts: In whoſe heart are the ways of them.

2. They muſt look upon that condition as a valley of Baca, a mourning valley, verſ. 6.

3. Thirdly, they muſt be abundant in private duty and exerciſe, digging up of pits; and then the rain falls, and fills thoſe pits; and thus they ſhall go from ſtrength to ſtrength. But the great increaſe is promiſed to thoſe whoſe feet do ſtand in the court of the houſe of the Lord.

Again, would you know how you may grow in grace? Beloved, let your eye be ſtedfaſt upon p. 21the greater and higher matters and objects of the Goſpel. The Apoſtle for this end doth lay the great things of the Goſpel before the people, and prays for them, that they may be filled with all the fulneſs of God. But I pray ſee what an expreſſion he hath in 2 Cor. 9. 8. And God (ſaith he) is able to make all grace abound towards you, that ye always having all ſufficiency in all things. All-ſufficiency is a great attribute of God: they have it in a kinde; That ye always having all ſufficiency in all things, may abound to every good work. Mark what great things he lays here before them. And if you look into chap. 6. of the Epiſtle to the Hebrews, verſ. 6. you ſh…ll finde that the Apoſtle gives this plain direction that now I am upon for our growing in grace, and perfecting holineſs in the fear of God: Therefore (ſaith he) leaving the principles of the doctrine of Christ, let us go, on unto perfection, not laying again the foundation of repentance from dead works, &c. Good people, mark: Let us go on to perfection: how? not laying again the foundation of repentance from dead works. Some there are that are always laying the foundation, and all their life they are queſtioning whether their work were right at the firſt or no: Oh I am afraid I was never truly humbled at the firſt: their whole life is nothing but a laying of the foundation-work: why ſaith the Apoſtle, Let us go on to perfection, &c. Be not always in this work of laying the foundation, if you would go on to perfection. And as for my ſelf, ſaith he, I go this way to work, as you may read in chap. 3. of this Epiſtle to the Philippians: Brethren, I count not my ſelf to have apprehended, but this one thing: forgetting thoſe things which are behinde, and reaching p. 22forth to thoſe things which are before, I preſs towa…ds the mark. Mark, it's a ſimilitude taken from thoſe that run in a Race: ſaith he, I do as thoſe that run in a Race; they ſtretch out their bodies towards the Price, ſo do I: and, ſaith he, as it is with thoſe that run in a Race, they do not go backward for to meaſure the ground that they have gone over, but they forget what is paſt, and preſs on to that which is before: ſo now do I, I forget that which is paſt, not onelyonly ſo as not to reſt upon it, but I forget what is paſt, I am not always laying the foundation of the doctrine of repentance from dead works, but I preſs on to that which is before. And ſo, would you be perfect, and would you grow, let your eyes be upon thoſe things that are before.

Again, if you would grow in grace, cut off all thoſe ſuperfluities that grow out of your heart, and give up your ſelves wholly to the Word of the Lord in this world. If you would have a tree grow, you ſlip off the leſſer ſprigs that grow out of the ſides; they will hinder the growth, you will ſay: ſo ſaith the Apoſtle; Wherefore laying aſide all filthineſs, and ſuperfluity of naughtineſs, receive with weekneſs the ingrafted word, which is able to ſave your ſouls. James 1. 21.

But again, if you would grow in grace, and abound yet more and more; obſerve what gifts or graces God hath given you, and labour to improve them. Beloved, God doth give ſome gift or ſpecial grace to every Chriſtian, and that gift or grace is as a Spade or Shovel to dig out more out of the Mines of Chriſt. Every bird hath its bill, and by the bill it doth take in its meat, whereby it grows; and every Chriſtian hath one p. 23gift or another whereby he doth excel: and with that gift or grace you ſhould now go unto Jeſus Chriſt, who is the great Ordinance, and fetch out more. Obſerve, I ſay, what that gift and grace is, and labour to improve it more and more.

I will ſay no more in this; but if you would grow in grace, ſtudie much of the love of Jeſus Chriſt: and you ſhall finde that theſe two are put together by the Apoſtle, in Epheſ. 3. For this cauſe (ſaith he) I bow my knees unto the Father of our Lord J…ſus Christ, &c. that he would grant you, according to the riches of his glory, to be ſtrengthned with might by his Spirit in the inner man, that Christ may dwell in your hearts by faith; that ye being rooted and grounded in love, may be able to comprehend with all Saints what is the bredth, and length, and depth, and hight, and to know the love of Christ which paſſeth knowledge, that ye might be filled with all the fulneſs of God. Mark how theſe go together: the more you ſee the love of Chriſt, the more you will love God; and the more you love him, the more you will obey him, and the more abundant you will be in the work of the Lord. Therefore as ye deſire to grow, ſtudy the free love of God in Jeſus Chriſt, and hereby you will be able to grow and to abound yet more and more. And that you may do it, give me leave to ſpeak here a little by way of encouragement hereunto, and ſo I will winde up all.

Beloved in the Lord, when you hear of Gods bleſſing any in Scripture, he ſaith, Increaſe and multiply. So then, the more you do increaſe in grace, the more your gifts and graces multiply, the more you do carry up and down with you a teſtimony of the Lords bleſſing upon you.

p. 24Beſides, herein you glorifie God the Father: Herein is my Father glorified, (ſaith Chriſt) in that ye bring forth much fruit. 'Tis the glory of the husband-man, that the tree bring forth much; 'tis the glory of God the Father that ye bring forth much, that ye abound more and more.

And the more and greater our opportunities are, and means of growth, the more are we all encouraged for to grow in grace. Let me appeal to you a little; have not your opportunities and means for growth been great here?

Communion of Saints it is a great means for to grow in grace. Here you have time, here many Saints meet together; and in poor Country-towns, poſſibly a poor Chriſtian may travel three or four miles before he can meet with one that may refreſh his thoughts: here you have the opportunities which you have not in other places. Communion of Saints, ſtanding in the courts of the houſe of the Lord, is a great means for to grow in grace.

Preaching of the Goſpel, and the Word of Gods grace, is a ſpecial and great means of growth: it's call'd the rain of plenty, or the plentiful rain. It is a true ſpeech, It is the year, and not the ſoyl, that doth make the fruit: if the rain falls ſeaſonably, and the ſun ſhines ſeaſonably, then you have fruit. Now Beloved, I appeal to you; have you not had a fine time of it here? have you not had a ſweet ſeaſon of Goſpel-preaching amongſt you? The Lord knows what plentiful rain hath fallen upon you: Oh, great engagements are upon you all for to grow in grace; and if you, this people, ſhall not after all your engagements this way, and opportunities p. 25to grow; if you ſhall not grow in grace, Oh how will you appear before God your Father at the great day! how, how will you give an account of thoſe talents that you have had? We read of him that had but one talent, he wrapt it up in a napkin; but the Parable ſpeaks there wer… five left, and two left; but it is not ſaid that he that had the five, or the two, wrapt them up in a napkin; but he that had but the one talent, he wrapt it up, and you know what became of him; but now when thoſe that have five talents ſhall wrap them up in a napkin, Oh what will become of them! Beloved, you have not had the one talent, you have not had the two talents: you have had the five talents: and if there was ſuch a miſerable end of him that wrapt up his one talent, O what will become of us that have five talents, and wrap them up, and do not improve them! You know what the Lord Chriſt ſaid to the Church of Epheſus, how he threatned that Church: I have ſomewhat against thee, becauſe thou hast lost thy firſt love: remember therefore from whence thou art fallen, and repent, and do the first works, or elſe I will come unto thee quickly, and will remove thy candleſtick out of his place. God knows whether your firſt love be not left, or no; I am ſure the Lord hath taken away a burning and a ſhining light from among you; and certainly, if you do not grow and thrive under all thoſe opportunities of grace, and growth in grace that you have had, and ſtill have; how ſoon the Lord may quite remove his Candleſtick from you, and leave you quite in the dark, he onelyonly knows. Wherefore, Beloved in the Lord, you have received much, Oh much is expected from you, much p. 26is expected from you. And let me tell you for your encouragement, If you do grow in grace, and abound in the work of the Lord, then ſhall there be an abundant entrance given unto you into the everlasting inheritance.

And ſo I come to that place of Peter, which I ſhall but open before you, and ſo have done for this time; and I pray conſider it diligently. 2 Pet. 1. 5. And beſides this, giving all diligence, add to your faith vertue, and to vertue knowledge. But mark how he prefaces before he comes to the words: Whereby (ſaith he) are given unto us exceeding great and pretious promiſes, that by theſe you might be partakers of the divine nature, having eſcaped the corruption that is in the world through lusts. Now beſides this, there is ſomething elſe to be done: well, what's that? it is ſuch a matter, as all diligence is to be given to it: Beſides this, giving all diligence, adde to your faith vertue. 'Tis not, 'tis not enough that you believe, but you muſt have moral vertue alſo: Adde unto your faith vertue. I but ſuppoſe we have moral vertue, is not that enough? No▪ and to your vertue knowledge. You muſt not onelyonly have moral vertues, but you muſt know Jeſus Chriſt. But ſuppoſe he hath knowledge, is not that yet enough? No; and to your knowledge adde temperance, whereby you may be kept from the immoderate uſe of the things of this world. But ſuppoſe we have that, is not that enough? No; adde to your temperance patience: you ſhall meet with many afflictions and croſſes, and therefore you muſt have patience. But ſuppoſe we have patience, is not that yet enough? No; and to your patience adde godlineſs: there muſt be a right worſhipping of God p. 27in his Service. Well, but ſuppoſe we have godlineſs, and do worſhip God after a right manner, is not that enough? No; adde to your godlineſs brotherly kindneſs: you that are Saints are brethren, and therefore it is not enough that ye have the worſhipping of God in a right way, but ye muſt agree together as brethren; adde to your right worſhip and godlineſs brotherly kindneſs. But ſuppoſe we have that, is not that enough? no; adde charity: brotherly kindneſs may be towards you that are brethren, but there muſt be charity towards all, to thoſe that are not of the body. Well, but ſuppoſe we do theſe things, what then? Read verſ 8. For if theſe things be in you and abound, they make you that ye ſhall neither be barren nor unfruitful in the knowledge of our Lord Jeſus Christ. You complain that your hearts are barren, and that you lie as barren ground in the Family: why if you would not be barren and unfruitful, you muſt grow, and adde one grace unto another; And if theſe things be in you and abound, they make you that ye ſhall neither be barren nor unfruitful. Well, but ſuppoſe a man lack theſe things; read verſ 9. But he that lacketh theſe things is blinde, and cannot ſee afar off: he may ſee ſome things in Religion that are neer, but thoſe things that are afar off he is blinde in them, and hath forgotten that he was purged from his old ſins, that is, by Baptiſm. But ſuppoſe we do all this, what then? Pray ſee what encouragement there is to this in verſ. 10. Wherefore the rather brethren give diligence to make your calling and election ſure: this will be a ſigne to you of your election. And if you do theſe things, you ſhall never fall. Whereas thoſe that are weak, and do not grow in grace, p. 28they ſtumble at all occaſions; but if you do theſe things, ye ſhall never fall, and not ſtumble as thoſe that are weak do. And yet further, at verſ. 11. you ſhall not onelyonly have this benefit for the preſent, but for the future: for ſo an entrance ſhall be miniſtred unto you abundantly into the everlaſting kingdom of our Lord and Saviour Jeſus Christ. Do you abound in grace, and grow in grace, and are rich in grace? Why look as you abound, ſo there ſhall be an abundant entrance miniſtred to you into the everlaſting kingdom. Wherefore (he ſaith) I will not be negligent to put you always in remembrance of theſe things. It may be you will tell me you knew theſe things before; but mark verſ. 12. I will not be negligent to put you always in remembrance of theſe things, though ye know them, and be eſtabliſhed in the preſent truth. Yea, at verſ. 13. I think it meet, as long as I am in this tabernacle, to ſtir you up, by putting you in remembrance. And that you may ſee that it is a matter of great concernment, he doth not onelyonly ſay that he would put them in remembrance as long as he liv'd, but he would take ſome courſe when he was dead that this exhortation ſhould be preſſed upon them, at verſ. 15. Moreover, I will endeavour that you may be able after my deceaſe to have theſe things always in remembrance. Oh therefore what a neceſſity is there that we ſhould grow in grace! Wherefore Brethren and Beloved in the Lord, as you have been exhorted not onelyonly by me at this time, but by others of Gods ſervants: ſo now labour to abound in all well pleaſing, to abound yet more and more. And for me, I ſhall ſay to you, and concerning you, as the Apoſtle in Philip. 1. This I pray, that your love p. 29may abound yet more and more in knowledge and in all judgement, that ye may approve things that are excellent; that ye may be ſincere and without offence till the day of Christ, being filled with the fruits of righteouſneſs which are by Jeſus Christ, to the glory and praiſe of God.