The Trial of a Christians Growth in Mortification, Part 3
THE TRYALL OF A CHRISTIANS GROWTH.
THE THIRD PART.
Reſolving ſome Queſtions concerning Growth in MORTIFICATION, VIVIFICATION.
CHAP. I.
Two Queſtions reſolved concerning Growth in Mortification.
I Will now conclude this Diſcourſe about Growth in Grace with anſwering ſome Queſtions which may be made concerning this our growth, both about Mortification, and about increaſe in poſitive Graces, which I did reſerve to this laſt place, that I might handle them together.
The firſt Queſtion concerning the purging out of ſinne,Queſt. 1. is, Whether every new degree of Mortification, and purging out of ſinne, be alwayes univerſall, extending it ſelfe to every ſinne? So as the meaning of this, that God goes on to purge, ſhould be, not onelyonly that he goes on firſt to purge forth one ſinne, then another, but that he goes on to purge out by every new degree of mortification every ſinne together; ſo as when any one ſinne is more weakned, all the reſt in a proportion grow weak alſo.
To this I anſwer affirmatively,Anſw. that every new degree of mortification is univerſall.
Firſt, becauſe when the Scripture ſpeaks of our growth therein, he ſpeaks of it as extending it ſelfe to every ſinne. So Epheſ. 4. 22. when he exhorts the Epheſians (who were mortified already) to a farther progreſſe in it, he exhorts them to put off the old man, which is corrupt, according to the deceitfull luſts. It is not one luſt that is the object of mortification, and the growth of it (although he mentions particular luſts afterwards) but the whole man that is corrupt, and all its luſts: and this he there ſpeaks of daily growth therein: For of that he had ſpoken in the former verſes, from the 12. verſe, and goes on to ſpeak of it, and exhort to it. Thus in like manner, Gal. 5. 24. it is called crucifying the fleſh with the luſts: not one luſt, but the fleſh, the whole bundle, the cluſter of them all: and in that it is called crucifying, it implys it alſo, for of all deaths that did work upon every part, it did ſtretch every nerve, ſinew, and veyn, and put all the parts to paine: and this going on to mortifie ſinne is called Rom. 6. The deſtroying of the body of ſinne; of the whole body: It is not the conſumption of one member, of the lungs, or liver, &c. but it is is conſumptio totius, a conſumption of the whole body of ſinne, ſo as every new degree of mortification is the conſuming of the whole. And therefore alſo Coloſ. 3. where in like manner he exhorts to his growth therein, he exhorts to mortifie earthly members, every member. And the reaſons hereof are, becauſe
Firſt, true mortification ſtrikes at the root, and ſo cauſeth every branch to wither: For all ſinfull diſpoſitions are rooted in one, namely, in love of pleaſure more then of God: and all true imortification deads a man to the pleaſure of ſinne, by bringing the heart more into communion, and into love with God; and therefore the deading to any ſinne muſt needs be generall and univerſall to every ſinne. It is as the dying of the heart, which cauſeth all the members to die with it; for that is the difference betweene reſtraining Grace, which cuts off but branches, and ſo lops the tree, but true mortification ſtrikes every blow at the root.
Secondly, every new degree of true mortification purgeth out a ſinne, as it is ſinne, and works againſt it under that conſideration: and if againſt it as ſinne, then the ſame power that works out any ſinne, works againſt every ſinne in the heart alſo. Now that every new degree works againſt a ſinne, as it is ſinne, is plain by this, becauſe if it be purged out upon any other reſpect, it is not mortification.
Thirdly, the Spirit, and the virtue that comes from Chriſt, which are the efficient cauſes of this purging out a ſinne, doe alſo work againſt every ſinne, when they work againſt any one; and they have a contrarietie to every luſt; they ſearch into every veyne, and draw from all parts. Phyſitians may give elective purges, as they call them, which will purge out one humour, and not another, but Chriſts phyſick works generally, it takes away all ſorts of diſtempers.
And whereas the Objection againſt this may be,Object. that then all luſts will come to be equally mortified.
I anſwer,Anſw. No, for all luſts were never equally alive in a man; ſome are ſtronger, ſome weaker by cuſtome, through diſpoſition of body and ſpirit; and therefore though mortification extends it ſelfe to all, yet there being an inequality in the life and growth of theſe ſinnes in us, hence ſome remaine ſtill more, ſome leſſe mortified; as when a floud of water is left to flow into a field, where many hils are of differing height, though the water overflows all equally, yet ſome are more above water then others, becauſe they were higher before of themſelves. And hence it is that ſome ſinnes, when the power of grace comes, may be in a manner wholly ſubdued, namely, thoſe which proceed out of the abundance of naughtineſſe in the heart, as ſwearing, malice againſt the truth; and theſe the children of God are uſually wholly freed from, and they ſeeme wholly dead, being as the excrements of other members, and being as the nailes, and the haire, 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 ſayes, What is more then Yea, yea, and Nay, nay, is foreign, out of a profarie heart: As when a man is a dying, ſome members are ſtiffe and cold, and cleane 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 ſtiffe and ſtarke, when others retaine much life in them.
The ſecond Queſtion is,Queſt. 2. Whether when I apply Chriſt, and the Promiſe, with the vertue of Chriſt, for the mortification of ſome one particular luſt or other, and doe uſe thoſe right means, as Prayer, Faſting, &c. for the ſpeciall mortification of ſome one luſt, Whether that luſt thereby doth not become more mortified then other luſts doe?
I anſwer,Anſw. Yes, yet ſo as in a proportion, this work of mortification it runs through all the reſt: for as in waſhing out the great ſtains of a cloth, the leſſer ſtains are waſht out alſo with the ſame labour, ſo it is here: Therefore the Apoſtle in all his exhortations to mortification, both Eph. 4. and Gal. 5. and Col. 3. though he exhorts to the putting off the old man, the whole body of ſinne, 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 ſinne 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 tryall of the vertue of Chriſts death upon every one: And therefore Chriſt bids us to pull out an eye, and cut off an hand, if they offend us: for mortification is to be by us directed againſt particular members; yet ſo as withall in a proportion all the reſt receive a farther degree of deſtruction. For as a particular act of ſin, (be it uncleannneſſe, or the like) when committed, doth increaſe a diſpoſition to every ſinne, yet ſo as it leaves a preſent greater diſpoſition to that particular ſin then any other, and increaſeth it moſt in potentia proxima, though all the reſt in potentia remota: 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 miniſtring phyſick to cure the head, the whole body is often purged; yet ſo as the head, the party affected, is yet chiefly purged, and more then the reſt.
CHAP. 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.
As firſt,Queſt. 1. whether every new degree of grace runs through all the faculties?
I anſwer,Anſw. Yes; For as every new degree of light in the ayre runnes through the whole Hemiſphere, when the Sunne ſhines clearer and clearer to the perfect day, which is Solomons compariſon in the Proverbs; ſo every new degree of grace runs through, and is diffuſed through the whole man. And therefore alſo 1 Theſ. 5. 23. when the Apoſtle there prayes for increaſe of grace, he prayes they may be ſanctified wholly in body, ſoule and ſpirit. And every new degree, though it begins at the ſpirit, the underſtanding, yet goes through all: for ſo Epheſ. 4. 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 worke of grace at firſt, ſo after ſtill continually leaveneth the whole lump.
Whether one Grace may not grow more then another?Queſt. 2.
I anſwer,Anſw. 1. firſt, that it is certaine, that when a man grows up in one grace, he doth grow in all; they grow and thrive together. Therefore in Epheſ. 4. 15. we are ſaid to grow up into him [in all things.] Growth from Chriſt is generall, as true growth in the body is in every part, ſo this in every grace. Therefore 2 Cor. 3. ult. we are ſaid to be changed into the ſame image from glory to glory. Every increaſe ſtamps a farther degree of the whole Image of Chriſt upon the heart. So the Theſſalonians, Their faith and their love did both overflow, 2 Theſ. 1. 3.
Yet ſecondly,2. ſo as one grace may grow more then ſome other.
1. Becauſe ſome are more radicall graces, as Faith and Love, therefore of the Theſſalonians Faith the Apoſtle ſayes, 2. Theſ. 1. 3. that it did grow exceedingly; and then it follows, their love did overflow.
2. Some grace are more exerciſed, and if ſo, they abound more; as though both armes doe grow, yet that which a man uſeth is the ſtronger and the bigger, ſo is it in graces; In birds, their wings which have beene uſed moſt, are ſweeteſt to the taſte. As in the body, though the exerciſe of one member maketh the body generally more healthfull, yet ſo as that member which is exerciſed, will be freeſt from humours it ſelfe, ſo it is here; ſo tribulation worketh patience, patience experience, Rom. 5. Many ſufferings make patience the leſſe difficult, and much experience, many experiments make hope greater.
Againe, thirdly, that ſome graces are more in ſome then others, appeares hence; for what is it makes the differing gifts that are in Chriſtians, but a ſeverall 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, veynes, bloud, ſpirits in it, but yet ſo, ſome members have more of fleſh, leſſe of ſinews and veynes, &c. whence ariſeth a ſeverall office in every member, according as ſuch or ſuch ſimular parts doe more or leſſe abound in a member; the hand, becauſe it hath more nerves and joynts in it then another member, though leſſe fleſh, yet how ſtrong is it, and fit for many offices? the foot is not ſo: So in Chriſtians, by reaſon of the ſeverall conſtitution of graces, and the temper of them more or leſſe, have they ſeverall offices in the Church, and are fitted for ſeverall 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-denyall, and accordingly doe grow in theſe more ſpecially.
The third Queſtion is,3. Queſt. Whether this increaſe be onelyonly by radicating the ſame grace more, or by a new addition?
I anſwer,Anſw. 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 dipt in the die, comes out upon every new dipping in with a deeper die. And this is done by a new act of creation, put forth by God. Therefore when David being falne, prayed for increaſe of grace, he ſayes, Create in me a new heart. And therefore Epheſ. 4. 24. when the Apoſtle exhorts to further putting on the new man, and ſpeaketh of growth, he adds, which is created; for every new degree is created as well as the firſt infuſion, which ſhews the difference between naturall growth and this: In naturall 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 Epheſ. 1. 19. he prayes that the beleeving Epheſians might ſee that power that continued to worke in them, to be no leſſe then that which raiſed up Chriſt; for though naturall life may with a naturall concurrence increaſe it ſelfe, becauſe the terminus à quo, the terme from whence it ſprings, is but from a leſſe 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. 9. the Apoſtle calls growing in grace, a going on to attaine the reſurrection from the dead: And therefore the ſame power that raiſed up Chriſt, muſt goe along to work it. Hence alſo every new degree of grace is called a new converſion; except ye be converted, ſayes Chriſt to his Diſciples converted already; becauſe the ſame power that wrought to converſion, goes ſtill to this. And therefore it is ſaid that God gives the increaſe, 1 Cor. 3. 7. and it is called the increaſing of God, Coloſ. 2. 19. ſo Hoſ. 14. ſhewing the ground why they grow ſo faſt; Thy fruit is found in me, ſayes 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. 3. 6, 7, 8. the ſame you have alſo, Rom. 8. We by the Spirit doe mortifie the deeds of the fleſh. We, as co-workers with the Spirit.
FINIS.