Spiritual Refining, Religious treatise · Section 2 · Sermon 16
SERMON XVI.
Growth in Grace a Sign of Grace.
JOHN 15. 2.
And every branch that beareth fruit he purgeth, that it may bring forth more fruit.
A Fifth ſign of the ſtate of grace, ſhall be growth and further progreſſe in ſanctification, out of theſe words, which are a part of that valedictory or farewell Parable our Saviour ſpake to his Diſciples, encouraging them in their duty and conſolation: For in the former Chapter our Saviour having informed them of two particulars, which might juſtly trouble their hearts, whereof one was his departure from them, and the other the ſad calamities which would fall upon them: By this Parable he giveth a twofold remedy to that twofold grief. For the firſt, though he be corporally abſent, yet he is spiritually preſent, and that with a very near union, for he is the Vine and they the branches, ſo that ſpirituall efficacy ſhall alwaies be communicated to them. 2. For the latter, he exhorts them to perſevere and abide in him, notwithſtanding all perſecutions, from arguments ab effectu utili & pernicioſo: This is the ſcope.
In the Parable you have firſt the ſimilitude laid down generally, I am the true Vine, and my Father the Husbandman. The true Vine foreign, becauſe the properties of a naturall Vine to its naturall branch, are nothing in reſpect of what Chriſt is to his ſpirituall branches.
In the ſecond verſe you have a diſtinction of two kinde of branches in Chriſt, which alſo doth inſinuate exhortation to look to our ſelves. The firſt kinde of branch is, that which is in him not bearing fruit. He doth not by this mean an heathen or a flagitious wicked man, but an hypocrite that hath the viſibility of a branch but not the reality: he doth not ſay, Every briar or nettle that bringeth not forth fruit, but every branch; But how is an hypocrite in Chriſt? not by any internall union, but outward profeſſion, by the Sacraments, and in the judgement of others, he is in Chriſt, as a ſciens newly grafted on a tree, which yet hath no coalition with it, or receiveth any juyce or nouriſhment from it, and ſee that terrible judgement that impendeth this unprofitable branch: A nettle in the garden, weeds among corn, ill branches in a vine, are in the greater danger, and ſo is a Chriſtian in the Church, not inwardly participating of efficacy from Chriſt. In the firſt place he doth foreign, take him away, which is more particularly amplified ver. 6. he is caſt forth of the vineyard, Chriſt bids them depart, then he withers, for though he had no fruit, yet he had leaves, and all this decaies; and laſtly, he is cast into the fire to be burnt. The other kinde of branch is that which being in Chriſt brings forth fruit, and concerning this obſerve the care and love of the vine-dreſſer, foreign, he purgeth it, for that is neceſſary for vine-branches: Therefore the Hebrew word for a branch or vine is called foreign Zamorah a reſecando, Numb. 3. 24. Ezek. 15. 2. becauſe it muſt be often pruned. Now although this purging be commonly underſtood of afflictions and perſecutions, which like dung, though noiſome in it ſelf, yet makes this ground fruitfull; yet we are to underſtand it more generally of all thoſe means which God hath appointed for our progreſſe and encreaſe in grace, eſpecially the word of God, as appears ver. 3. Now ye are foreign (the ſame word in the originall with the former) through the word I have spoken unto you. In the next place our Saviour deſcribeth this purging from the end, that ye may bring forth more fruit: now that they may be partakers of this growth, he uſeth ſeverall arguments worthy obſervation, Verſe 4. Abide in me, and I in you, becauſe the branch cannot bear fruit, ſeparated from the vine, no more can ye (ſaith Chriſt:) foreign, without or rather ſeparated from me: he doth not ſay, ſaith Auſtin, that ye can do no greater thing without me, but no thing, and he doth not ſay ye cannot perficere perfect, but facere, ye cannot do; which our Saviour doth not apply unto that generall aid of God that is needfull in all naturall and morall actions, but of the ſpeciall aſſiſtance of grace, whereby as branches we bring forth ſpirituall fruit, and obſerve that there is our abiding in Chriſt, and Chriſts abiding in us, and Chriſts immanency or indwelling in us, is properly the cauſe of ſpirituall fruit, not our dwelling in him; as the branch beareth fruit, not ſo much becauſe it is in the vine, as becauſe the vine is in it communicating juyce to it. Laſtly, This growth and fruitfulneſſe is spoken of as an abſolute property, in my Text: And verſ. 8. If ye bring forth fruit, ſo ſhall ye be my Diſciples; that is, this is a neceſſary property to demonſtrate that ye are indeed my Diſciples, and then our Saviour ſpeaks of it as a ſign, v. 11. Theſe things have I spoken, that my joy might remain in you, and that your joy might be full; now they could have no joy in theſe things, unleſſe they could know they did bring forth fruit, and therefore were Chriſts Diſciples.
That growth and encreaſe in grace is a neceſſary property and an infallible ſign of our Obſerv. Growth in grace a ſign of grace.being in the ſtate of grace. Our Saviour ſaith not, Every branch in me, that is green and flouriſheth with leaves and bloſſomes, but that beareth fruit, he makes it to bring forth more fruit. It is not every Chriſtian that hath the flouriſhing greenneſſe and leaves of common abilities, and parts in religion, that is regarded by God, but that man whoſe talent of grace, as five, hath gained ten: Therefore in that Parable our Saviour bid them all negotiate, play the merchants, and trade in the waies of grace, and one man hath his portion among hypocrites, though he had not idlely ſpent his talent, but becauſe he had not improved, propter lucrum ceſſans, though not propter damnum emergens; ſo that the opening of this mark will be of great uſe, becauſe encreaſe of grace is ſo rare: and whereas all men endeavour to have their health, wealth and eſtates better, they are not carefull to have better graces, to pray better, to hear better, to be more ſtrong in beleeving and heavenly-mindedneſſe. To affect you therefore herein, conſider firſt,
That as there is a neceſſity of being converted and tranſlated from ſinne to a ſtate of grace, ſo there is alſo a neceſſity when we are put therein, to grow and encreaſe to a further ſtature in holineſſe. Thus in the Text, Every branch he purgeth to bring more fruit, Eph. 4. 16. Col. 2. 19. In which places every godly man is ſaid to be knitted to Chriſt, and thereby partaketh of his ſpirit and nouriſhment, wherein he encreaſeth with the encreaſe of God, that is, with a divine and ſpirituall encreaſe, in oppoſition to the naturall growth of the body: ſo that whoſoever findeth himſelf ſetled upon his lees, continuing ſtill in the ſame formall, empty, barren way, he may juſtly ſuſpect whether he be of the body of Chriſt; but as the glaſſe eye and artificiall leg receiveth no nouriſhment from the body, but have ſtill the ſame dimenſions, is no longer or broader, ſo is every unregenerate man deſtitute of the vivificall influence of Chriſts ſpirit, and therefore is the ſame without any change, he was many years ago. Yea, that the neceſſity of the growth of grace may appear, the Apoſtle Eph. 4. 12, 13. makes it the great end of the Miniſtery, the end why God hath given Paſtors and Teachers to his Church, not only for converſion, but further edification, till we all come unto the meaſure of the ſtature of the fulneſſe of Chriſt: which is not to be underſtood in the life to come, but in this life, as appeareth by the verſe following, that we be not hence forth like children carried with every winde of doctrine; ſo that God hath appointed a Miniſtery not only for laying the foundation of godlineſſe in the peoples hearts, but for ſuperſtruction; and oh that the Miniſters of God could ſee this glorious effect. What haſt thou been more inſtructed in? wherein haſt thou been more quickned up to godlineſſe ſince thou haſt enjoyed the Miniſtery? Oh (beloved) if Chriſt ſhould come and look upon our perſons, families, may he not curſe us with the figtrees curſe, never fruit grow on you? Know God is not only angry with thee in the ſtate of ſin and love thereof, but alſo with the coldneſſe, lukewarmneſſe, that thou haſt not thriven and encreaſed more in every grace. Hence are thoſe manifold exhortations to this duty, 2 Pet. 3. 18. 1 Pet. 2. 2. ſo that the bleſſing which God gave at firſt to the creatures, encreaſe and multiply, is eſpecially to be ſeen in the new creature.
2. As growth is thus neceſſary, ſo it can only be, where there is an inward principle of life pre-existent. Nothing groweth but what hath either a vegetative, ſenſitive, or rationall life in it. Rowl a ſnow-ball up and down, though you make it much bigger, yet it doth not grow, becauſe it is by extra-addition, not by intra-reception. An houſe made larger and bigger, yet doth not grow, becauſe here is no vitall principle within. By this means a civill man, a formall man, a temporary beleever, he cannot grow ſpiritually, becauſe he doth not live ſpiritually. There may be indeed a growth in knowledge, parts, inlargements, and duties, but this doth not prove a true growth. Theſe ſproutings are not from internall union with Chriſt, but are outwardly in a common way beſtowed by Chriſt upon them. As in a field of corn, the weeds have a better flouriſhing then in a barren wilderneſſe, yet the husbandman was not at all that coſt and charges to have weeds come up, but corn; ſo Chriſt died not, or ſet his Officers in the Church to furniſh the wicked with any abilities, but yet living in his Church, they partake of ſeveral priviledges by him, which yet were not the chief intent of his death: ſo then, there only is a ſupernaturall growth, where there is a ſupernaturall life, and as you ſee the picture of a childe, it will never come up to be a man, becauſe it is a picture only, there is no life; ſo in any man, that hath only a form of godlineſſe, not feeling the power of it; he is ſtill upon the ſame hinges where he was, he goeth on in the circle of duties, prayeth as he did, cometh to Church as he; but if you enquire for encreaſe, Haſt thou more faith? more communion and fellowſhip with God? doſt thou partake of more vertue and efficacy from him? herein they are wholly ignorant. Oh that we who deſire better times, better trading, better ſetling, did alſo deſire, better beleeving, better mortification; but this cannot be unleſſe there be ſome great work of God within firſt. As he ſaid to his picture which he would fain have had ſtood, and it would not, foreign, there wants ſomething within, life within; ſo may we ſay, thou praieſt, thou heareſt, thou profeſ…eſt, but there wants ſomething within; till grace be infuſed, it cannot in thy converſation be diffuſed, It muſt be ſhed in thy heart before it can be ſhed abroad in thy life.
3. As growth is alwayes upon a ſuppoſed principle within, ſo it is uniform and aptly proportionable: as the Apoſtle implyeth in that compariſon, every part hath its proportionable nouriſhment, ſo that in true growth of grace, every particular grace hath its ſutable encreaſe, and herein the people of God are very negligent; if they grow in beleeving, they do not the ſame time grow in repentance and humiliation, if they grow in joy, they do not encreaſe in fear and trembling. This is their weakneſſe and corruption, for all true encreaſe of grace is uniform. As in naturall bodies, every part groweth, one as well as the other, the little finger as well as the great, whereas now if one part prove bigger then in proportion it ſhould to the other parts, we call it not growth but a diſeaſe: a tympany, a wen, are not growth in the body, but tumours, neither doe they come from a naturall life, but from ſome accidentall defect: ſo then, if thou groweſt in knowledge, in abilities, and not in a practicall conformity to them, this is not properly growth, but ſwellings. And is not this the ſad calamity of this age, men growing out into ſuckers not into fruit, into opinions, parts, not holineſſe, how many monſters … there to be ſeen, whoſe heads are bigger then all their bodies? and ſo the hypocrite with his partiall obedience, Jehu with his ſeverall acts of reformation, Herod with his many things he did, yet encreaſed not in grace, becauſe here was not an uniform proportion in all.
3. In growth though every part do grow as well as the other, yet not equall to the other; aequè but not aequalitèr. This is that uniformiter difformiter, as the Philoſophers ſpeak of ſo much, and Eph. 4. The Apoſtle ſpeaks of the particular meaſure of grace ſuteable to every part, ſo that the eye groweth with the nouriſhment peculiar to the eye; the hand with nouriſhment peculiar to the hand, and ſo one part needeth not ſo much nouriſhment as another, becauſe it is not to grow ſo big as another: and this is diligently to be noted, for where there is true grace, there is a peculiar encreaſe of grace, according to the relation thou art in: If a Magiſtrate, in the graces of a Magiſtrate, if a Miniſter, in the graces of a Miniſter, If a husband, a childe, a ſervant, in the graces ſutable to thoſe relations: and again, this is alſo for comfort, becauſe many of Gods ſervants are troubled, as if they had no grace, becauſe they have not ſo much as others; They have not ſuch an excellent temper as Paul and David had, they cannot finde themſelves able to doe ſuch things as they did, and therefore they doubt of their grace, but this is as if the little finger ſhould think it doth not grow, becauſe it is not as big as the arm or leg. Every member in Chriſts body hath not the ſame occaſions, is not under ſo many obligations, ſtands not in ſuch particular relations as others do: and therefore the perſonall graces of the one do farre tranſcend the other, inſomuch that ſome are dwarfs, and others gyants, ſome are babes and others are ſtrong men.
4. Whereas in naturall growth there is a terminus prefixed both for the time, and dimenſions, inſomuch that when there is an arrivall to ſuch a ſtature and age, they grow no more; there is nutrition alwaies but not augmentation; Nature hath her maximum quod ſic, beyond which ſhe moveth not: but now it is not ſo in the way of grace; For there we cannot attain to any ſuch degree of grace, but ſtill there is a large room for more; and it is our ſinne if we preſſe not forward to attain it, Phil. 3. Paul did forget all that was behinde, and did foreign, and foreign earneſtly purſue and endeavour after that before him. It is true indeed, God hath appointed to every man that meaſure of grace he ſhall receive in this life; yet not ſo, but that it is his duty to do more, even as much as the perfect Law of God requireth, ſo that here is no time to ſtand ſtill. Thy faith ought to be greater and ſtronger, there is no grace in thee but it might be better: Thou canſt never ſay of thy ſpirituall good things, as Dives of his temporall; Soul, take thy eaſe, thou haſt enough laid up in store for thee.
5. In naturall growth, the progreſſe is carried on by naturall ſtrength, with the generall concourſe of Gods providence. But in this ſpirituall progreſſe, the encreaſe is of God. At our firſt converſion we being wholly dead in ſinne, God puts into us ſupernaturall principles of grace, wherein man is not cooperant, but meerly a ſubject recipient, but afterwards the heart of man being enlivened and healed thus by grace, he doth cooperate with the grace of God, yet ſo as that a further degree of any grace is wrought by God: Hence he is ſaid in thoſe that are already converted to work the will and the deed, and that good man praied to God to encreaſe his grace, and Gods promiſes are alſo frequent in the Scripture, to compleat and perfect that grace already begun in us. God doth not beleeve or repent in us, theſe flow immediatly and formally from a man regenerated, but Gods grace doth efficiently excite and ſtir up the will to do theſe good actions: hence it is that when the people of God have through negligence or any corruption grieved the ſpirit, that doth forſake him, and ſo his Sunne goeth many degrees backward; for that aſſertion is no waies juſtifiable, that a godly man cannot fall from any degree of his grace; for its plain David did, who therefore praieth to have a new heart created in him; and the Church is blamed for falling from her firſt love, and ſo is commanded to repent, and to do her firſt things, to ſtrengthen the things that are ready to die. The ordinary compariſons are, that a godly man may be like the tree in winter, that hath life in the root, but yet the branches and outſide diſcover none, or as the fire that lyeth buried up in aſhes.
6. As in naturall growth, there are many pull-backs, ſometimes a progreſſe and then a regreſſe. Thus it is with corn, trees, and man himſelf before he comes to his term prefixed, and therefore we muſt not ſay Such corn doth not grow, becauſe for ſuch a ſeaſon it may wither and go back: it is enough that in the end it cometh to its full growth and ripeneſſe: ſo it is with a godly man, he is not to paſſe ſentence of himſelf according to ſome ſeaſons and temptations, for how often is he in a withered and barren condition? but he is to compare one ſeaſon with another. Yea, godly mens ſlumblings do many times make them go the faſter: as ſometimes after ſickneſſe children grow the faſter, ſo true is that of Luther, that to the godly not only their mala paſſiva, but alſo mala activa, through the goodneſſe of God further their growth in holineſſe.
Theſe principles are laid down to explain the nature of encreaſe in grace. In the next place conſider how many waies we may improve grace.
1. We bring forth more fruit, when the habits of our graces are more intenſe and enlarged: for in this ſupernaturall habits agree with morall, that they are capable of intenſion, whereby faith may be made ſtronger, love more active, patience more refined. Their natures do not conſiſt in indiviſibili, neither do any attain to the utmoſt of any grace, Chriſt only had fullneſſe, and the spirit of God was given unto him without meaſure; but in us it is otherwiſe: hence the Diſciples fallen into ſome ambition, our Saviour tels them, except ye be converted, that is, further converted and carried on in ſanct fication, ye cannot enter into the kingdom of heaven; ſo it is ſaid of the diſciples upon ſome remarkable paſſage which Chriſt did, that they beleeved on him, which is not to be underſtood, as if they did not before beleeve on him, but they were confirmed more. Oh therefore look upon it as a neceſſary teſtimony of grace, to thrive more in godlineſſe, to have many cubits added to thy ſtature, ſay with thy ſelf, oh if the life of grace were in me, ſhould I alwaies be at ſuch a ſtay, would it be no more active and operative; do wicked men grow worſe and worſe, and ſhall not I better and better? We complain of our children if ſent to ſchool, and they are ſtill the ſame, ſtand at a ſtay; and may not the Miniſters of God complain of their people, if they be ſtill the ſame? how ſeverely and terribly doth Paul ſpeak to the Hebrews, becauſe they were babes ſtil, when they might have been ſtrong men? he threatens them with the ſinne againſt the holy Ghoſt, and totall apoſtaſie, for not to go forward is to go backward, as it is with the boats in the river, if they cannot go on, they are driven backward: Now theſe habits of grace may be made more intenſe, partly by more fervency, when our graces ariſe to a greater heat, our faith and love more burning within us; partly by more eaſineſſe, the waies of godlineſſe are not ſo difficult, corruption is more ſubdued, for habits are like a ſecond nature, which doth facilitate and make all actions welcome, ſo that his Commandements are not grievous; partly by more delight and joy, for this floweth from the former: hence when the people of Iſrael offered ſo willingly, they rejoyced in that they had ſuch hearts. Now ſee if thou maiſt not in all thy graces be more fervent, more delighting, how often art thou languiſhing, dull, and unwilling? how often are good things even irkſome and tedious to thee? Oh doſt thou not need purging to bring forth more fruit.
2. Our graces may encreaſe by a deeper rooting of them in our hearts; The more they root downwards, the more they bear fruit upward. The Schoolmen diſpute whether habits do encreaſe by addition of new degrees, or deeper radication in the ſubject: But I take it for granted, that in ſupernaturall habits both theſe are different; If therefore thou wouldeſt take any comfort from thy grace, ſee whether holy things …e now ingrafted in thee, do cleave cloſer to thy heart; for certainly true grace brings ſuch ſweetneſſe with it, that it makes the ſoul have more plenty and fullneſſe of it, 1 Pet. 2. 3. and would be transformed into it, I no longer live, ſaith Paul, but Chriſt in me. As therefore originall corruption is ſeated in thee and ſoaked into thy very bones, ſo do thou deſire grace may be incorporated into thee: you ſee meat while it is in the mouth, it may be taken away, but when it's once turned to nouriſhment, turned into our fleſh and bloud, then it's impoſſible to take it out of our body. The unhappy builder therefore ſuffered that loſſe, becauſe he did not dig deep enough.
3. Graces grow by the actuall exerciſe of them, by actuall loving and beleeving the habits of faith and love are more firm and ſtrong. Hence the commands of God are for the acts of grace. Thou ſhalt love, and this is his commandment to beleeve. The habits are commanded obliquely as the fountain, the acts as the ſtream. In morall Philoſophy acts make the habits more intenſe. In Chriſts Parable of the talents, he only is ſaid to have, that doth exerciſe and actually improve his graces; and as our graces encreaſe by the exerciſe of them, ſo by the cooperation of them all together: Adde to your faith temperance, to temperance brotherly kindeneſſe: which is not to be underſtood of the habits of grace, for they are all infuſed together; and a man may as well be happy with one particular act of glory, as regenerate with one habit of grace: but we are to interpret it of adding the acts to one another.
4. The growth of grace is by meliorating or making better the means and inſtruments of grace. The Word and Ordinances are appointed by God as the means to grow, and to cleanſe us more and more. Now if thou wouldeſt have thy graces flouriſh, thou muſt be more diligent and carefull in the prepared uſe of them; hear better, pray better, make a better improvement of the Miniſtery. The Diſciples were mending their nets becauſe they were inſtruments to get their fiſh. The Artificer muſt ſharpen his tools, if he would live by his trade. Now theſe externall Ordinances are the ſpiritual tools and inſtruments by which the ſoul is promoted in the way of godlineſſe, and if thou languiſheſt and art careleſſe here, it will quickly appear in thy whole converſation.
5. Where growth is, there is a speciall care, of all graces to look to that which helps to nouriſhment, and that is Faith. Faith is the mouth to ſuck the milk of the promiſes, it is the bunch of hyſop that ſprinkles Chriſts bloud upon us to puri…ie us, it is the feeding upon Chriſt: Now then if a man would be nouriſhed and encreaſe in grace, he muſt be ſure this grace hath no obſtructions. As a man is juſtified only by faith, ſo in ſome ſenſe, we may ſay a man is ſanctified, that is, encreaſeth in new obedience, by faith: By faith the branch is preſerved in the olive-tree, and partaketh of the fatneſſe thereof. Chriſt praied for Peter, that his faith might not fail, as if that grace were kept up, then his courage, zeal, ſelf-deniall, and all other graces would be kept up: Non per opera venitur ad fidem, ſed per fidem ad opera.
6. There is a growth objectively, and that is, when the glorious fullneſſe of God is manifeſted to us more and more. Though the Sun cannot in it ſelf encreaſe or be glorious, yet it may to us more and more: therefore it hath its dawning, and its noon; ſo though God and Chriſt cannot be better or more lovely objects then they are, yet they may be ſo to thy affections and deſires, Chriſt a new Chriſt, grace new grace, becauſe there are further apprehenſions and applications of their ſweetneſſe and efficacy.
Now to prevent miſtakes, there is a twofold diſpoſition like growth, that is not.
1. An encreaſe in knowledge, parts, and abilities. This is not growth of grace: There is an encreaſe (as you heard) quoad amplitudinem ſcientia, and quoad efficaciam, the latter is the crown and the perfection of the former.
2. There is a growth in temporary faith, and love, and ſuch affections, Which hypocrites may have, but temporary faith will never grow to be juſtifying; no more then an Ape would grow to be a man, or copper to be gold, for theſe differ ſpecifically.
3. There is a growth in externals meerly, men are grown more civil and reformed in their lives. We may behold a wonderfull alteration and change in them, but yet becauſe there is no inward juice of grace, therefore it's not growth of godlineſſe; and ſuch Peter ſpeaks of, Who had eſcaped the pollutions of the fleſh, yet were dogs and ſwines in their inward diſpoſition.
4. There is a growth in additionals of worſhip and ſervice. When men judge not the preſcribed way by God enough, but inſtitute of their own. This is a monſtrous growth, as if a man ſhould have two heads or ſix fingers. Thus ſuperſtition is an exceſſe in worſhip, not in the quality of worſhip; for a man can never worſhip God too purely, too fervently, but in the quantity, by inſtituting new means. Hence growth of grace doth not lie in multiplication of duties more then God requireth, but the intention of qualities therein.
Uſe of Exhortation, Judge your ſelves by this touchſtone. Let this Sermon be Uſe.to you what Eliſha's body was to the dead body that fell on it, make life to come into you. Do you increaſe in grace? Are you not at a ſtand? the ſame ve were many years ago? conſider God is provoked not only againſt groſſe ſins, but lazy, decaying duties. Do you grow in light but not in heat; in enlargements, but not mortifications? Oh let thy ſoul be afraid and tremble under this truth! Intreat God, as he did about his withered hand, Oh Lord, reſtore this withered hand, this withered ſoul of mine! I doubt me, in theſe times many have broke in their Religion, as well as in their ſtates, as Paul ſaid to Timothy, Let your profiting appear to all.