The Trial of a Christians Growth in Mortification, Part 1
THE TRYALL OF A CHRISTIANS GROWTH.
THE FIRST PART.
JOHN 15. 2.
—He purgeth it, that it may bring forth more fruit,
Of Growth in VIVIFICATION, and bringing forth more fruit.
CHAP. I.
That all true branches in Chriſt doe grow.
GRowth in Grace is the main thing held forth unto us in theſe words; and therefore I make in the chief ſubject of this Diſcourſe.
Now as in the work of Sanctification at firſt there are two parts, Mortification and Vivification; ſo our progreſſe in that work hath two parts alſo apart to be conſidered, and both here in the Text:
1. A growth in Mortification, or purging out of ſinne, He purgeth it.
2. A poſitive growth in holineſſe, and all the fruits of it, That it may bring forth more fruit.
And my purpoſe is accordingly to treat of theſe two, diſtinctly and apart by themſelves: And although purging out of ſinne is here firſt mentioned, yet our growth in fruitfulneſſe ſhall have the firſt place in the method of handling of them; both becauſe growth in poſitive holineſſe, and bringing forth more fruit, is the end and perfection of the other, and ſo chiefly intended; the other but ſubſerving unto this, and is accordingly made mention of here by Chriſt, He purgeth it, [That] it may bring forth more fruit.
Now in handling this firſt Head, I ſhall doe three things:
Firſt, in generall, ſhew, That all true branches do grow in grace and fruitfulneſſe, and the reaſons of it.
Secondly, propound ſuch conſiderations by way of explication, as may conduce to ſatisfie the tentations of ſuch Chriſtians as diſcern not their growth herein.
Thirdly, explicate more largely by way of tryall, what it is to bring forth more fruit, thereby further to help Beleevers to diſcern and judge aright of it.
My ſcope in this diſcourſe being not ſo much to give meanes or motives unto growth, as helps to judge of, and try our growth, and prevent ſuch miſtakes herein, as Chriſtians are apt to fall into.
Firſt, in generall, to demonſtrate, that all true beleevers doe grow more or leſſe in fruitfulneſſe. I ſhall give both proofes and reaſons of it.
For proofs out of Scripture, thoſe two places Hoſea the 14. 5. compared with Pſal. 92. where the holy Ghoſt ſingleth out the choiceſt trees and flowers in the world, on purpoſe to expreſſe the Saints fruitfulneſſe, and their growth therein.
As firſt, to ſhew the ſudden ſpringing up of the new creature, as it falls out upon ſome mens converſions, or upon the Saints recovery again after falls, he compares them to the Lillie, Hoſ. 14. 5. whoſe ſtalk, though long hid in the earth, when once it begins to feel the dew, growes up oftentimes in a night. But yet a Lilly is but a flower, and ſoon decayes.
Therefore ſecondly, ſo ſhew their perpetuity, and ſtability, together with their growth, the Prophet there compares them to the Cedar, whoſe wood rots not, proverbially put to expreſſe immortality; Digna Cedro: And which is not onelyonly moſt durable, but of all trees the talleſt, and ſhoots up the higheſt.
But yet thirdly, ſuppoſe the new creature be kept under, and oppreſſed with tentations and oppoſitions, yet to ſhew that ſtill it will grow and flouriſh again: therefore he further compareth them to a Palme tree, which uſeth to grow, the more weight is hung upon it, and ſprouts again, even when it is cut downe to the roots.
Fourthly, to ſhew that they grow with all kinds of growth: therfore the Prophet expreſſeth their growth both by the ſpreading of their root, and alſo of the branches, and ſo in a growth both upward and downward, He ſhall caſt forth his rootes as Lebanon: that is, grow inwardly in habituall grace in the heart, and then outwardly ſpread forth their branches, and ſo grow in the outward profeſſion of Gods wayes and truth, and externall holineſſe in their lives.
Neither fifthly, is it a growth meerly in bulk, but alſo in fruitfulneſſe, and therefore he compares them to the Olive and the Vine, (ſo in that place of Hoſea) which are of all trees the fruitfulleſt, and moſt uſefull to God and man, Judg. 9. 9, 13.
But yet ſixtly, trees have a flouriſhing time of it but for ſome while, during which, although they may be thus green and fruitfull, yet in their age they wither and rot, and their leaves fall off, and their fruit decayes: The holy Ghoſt therefore as preventing this exception to fall out in the Saints growth, he addes, Pſal. 92. They bring forth fruit ſtill in their old age: When nature begins to decay, yet grace renewes its ſtrength; which if it be wondred at, and how grace ſhould grow and multiply, the ſoile of our hearts being a ſtepmother to it, From me, ſayes Chriſt, is thy fruit found, ver. 8. of that 14. of Hoſea. It is God that gives this increaſe, and I will be as the dew to Iſrael, ver. 5.
The reaſons why Chriſtians doe thus grow, are drawn
Firſt,Reaſ. 1. Drawne from Chriſts being our head. from Chriſt his being our Head, and we his members. Now although clothes though never ſo gorgeous, grow not, yet members doe. This ſimilitude the Apoſtle uſeth in two places, to expreſſe the growth of the Saints, Epheſ. 4. 15, 16. and Col. 2. 19. where he ſaith, Chriſt is a head, from whom the whole body grows up to him in all things. Now the conſequence of this reaſon will many wayes appear.
Firſt, if no more but that there might be a conformity of the head and members, it was meet we the members ſhould grow, for we are predeſtinated to be conformable to the Image of his Sonne, Rom. 8. Now Chriſt did grow in wiſdome, Luke 1. ult. and 2. 40. and 42. and therefore ſo muſt we.
But ſecondly, as he is our Head, he hath received all fulneſſe to that every end that we might grow even to fill all in all, Epheſ. 1. ult.
Now we are empty creatures, at his firſt taking of us, Joh. 10. 10. I came, ſayes Chriſt, that they might have life, (and not only ſo much as will keep body and ſoul together, as we ſay, but) that they might have it more abundantly. Why is grace called life, and of lives the moſt excellent, but becauſe it containeth all the eſſentiall properties of life in it? Now the main properties of life are to move and grow. The Stars they have a moving life, but they grow not; the Sun increaſeth not, for all its tumbling up and down, as ſnow-balls doe: Plants they have a growing life, but they move not out of their place; but in Grace there is both. It is an active thing, and it is a growing thing alſo; and becauſe the more it is acted the more it grows, therefore its growth is expreſſed by its motion.
Yea thirdly, as his fulneſſe is for our growth, ſo our growth makes up his fulneſſe, even the fulneſſe of Chriſt myſticall, though Chriſt perſonall is full without us: therefore the ſtature that every Chriſtian growes up to, is called, Epheſ. 4. 13. The ſtature of the fulneſſe of Chriſt. In like ſpeech to this, Eph. 1. 23. it is ſaid, that his body is his fulneſſe: and Eph. 4. 13. the growth of theſe members is ſaid to be the fulneſſe of Chriſt: ſo that as Chriſt ſhould be an head without a body, if he had no members, and his body a lame body, if he wanted any of thoſe his members: ſo it would be found a diſproportioned body, as it were, if any of theſe members ſhould not grow to that ſtature God hath appointed them: So that as there will be plenitudito partium, a fulneſſe of parts, no member lacking; ſo alſo plenitudo graduum; no degree of growth wanting in any part, that ſo Chriſt who filleth all in all, may be fully full. And as there would be a deformity if any one ſhould not grow, (as to have a withered member were a diſhonour …o the head) ſo to have any one grow in immenſum, to too great a ſtature, would breed as great a deformity on the other ſide: therefore he addes, that every member hath its meaſure. The hand grows according to the proportion of a hand, and ſo the reſt; and ſo in the 13. ver. he hath it, that there is a meaſure of the ſtature of the fulneſſe of Chriſt, that every one attains to.
The ſecond reaſon is taken from God the Father.
Who firſt hath appointed,Reaſ. 2. From God the Fathers appointment. as who ſhall be members, ſo alſo what growth each of theſe members ſhall attaine to: therefore it is called an increaſing with the increaſe of God, Col. 2. 19. Other parents appoint not what ſtature their children ſhall attaine to, but the Lord doth, that when they meet in heaven, there may be a proportion in the body: as all Chriſts members were written in Gods book, ſo the growth of them alſo.
Secondly, he hath promiſed that they ſhall grow: therefore it is ſaid, Pſal. 92. They ſo all bring forth fruit in their age, to ſhew the Lord is faithfull, which reſpecteth his promiſe; for faithfulneſſe is the fulfilling a promiſe.
Thirdly, God the Father hath accordingly appointed meanes to that end, principally that they might grow.
As firſt, Eph. 4. it is ſaid, he hath given gifts unto men, not that they may be converted only, but alſo to build them up for the edifying of the body of Chriſt: he ſpeaks as if that were one maine end. Therefore the Word is not onelyonly compared to ſeed, that begets men, but to milke alſo, that ſo babes may grow, and to ſtrong meat, that men may grow, and thus that all ſorts of Chriſtians may grow. So alſo Sacraments, their principall end is growth, and not to convert, but to encreaſe; as meat puts not life in, but is ordained for growth, where life is already.
2. He gives his Spirit, which works growth in the hearts of his people; and by him they have a nutritive power conveyed from Chriſt: For it might be ſaid, though there be never ſo much nouriſhment, if they have no power to concoct it, ſtill they cannot grow; therefore the Apoſtle ſays, that there is an effectuall working to the meaſure of every part, Eph. 4. 16. the ſame power working in us, which raiſed up Jeſus Chriſt from death to life, Eph. 1. 19.
The laſt reaſon is taken from the Saints themſelves;Reaſ. 3. From the Saints themſelves. they could not otherwiſe enter into heaven; which I take from that place, Except ye be converted, and become as little children, ye cannot enter into the Kingdome of Heaven. He ſpeaks this to his Diſciples, who were converted before; but ſaith Chriſt, unleſſe ye grow, (there being a farther meaſure appointed you of my Father) you cannot enter into heaven. There is therefore as great a neceſſity to grow, as to be borne againe, or elſe we cannot enter into Heaven.
CHAP. II.
An explication how the Saints doe grow: many conſiderations to ſatisfie thoſe that diſcern not their Growth.
HAving given you the reaſons, I will now explicate the point.
And that chiefly for the ſatisfaction of thoſe whoſe maine doubts and troubles about their eſtate, are occaſioned by their want of diſcerning themſelves to grow, and ſo call into queſtion the work begun, becauſe not carryed on ſo ſenſibly unto perfectias they expect and deſire.
Their objections are many and divers.
They ſay, when they were young, they then had more ſpirituall enlivenings, and quickneſſe of affections, more joy in duties, &c. that formerly they had more zeal in what they did for the good of others, and more fruit of their labours; that heretofore they have ſpent more time in duties, in conference, and hearing, &c. that others ſtart up, who have more grace the firſt day, then they have been getting many years. Yea they are ſo far from diſcerning that they grow, that they rather think that they fall back, and therefore fear even the truth of grace in them, becauſe all beleevers grow.
Now the ſcope of all which I ſhall ſpeak of this argument, will tend to this, to help ſuch to diſcern and judge aright of their eſtates herein, and to free them from ſuch miſtakes and errours as their objections are uſually founded upon.
And firſt,1. Conſideration in generall. concerning this kind of tentation and trouble, let me premiſe this one Obſervation, concerning what ſort of converts this temptation is apteſt to ſeize on.
You all know, that there are two more eminent and conſpicuous manner of converſions of Gods people uſuall in the Church. The converſion of ſome is more ſudden and apparent, like the bringing of Joſeph out of a dungeon, into a marvellous glorious light. It is with a ſudden change, which therefore is accompanied with a mighty violent inundation, and land-floud of humiliation for ſinne, encreaſed with many gracious enlargements and dews from heaven, which afterwards abating, and the ſtream ſetling and growing leſſe, and comming to an ordinary channell, and falling but unto ſo much as the naturall ſpring of grace (as I may ſo call it) will ſerve to feed, they then begin to call all into queſtion for their want of growth. Others on the contray, whoſe converſion hath been inſenſible, and carryed on with a ſtill and quiet ſtream, and have had a more leiſurely, gentle thaw; and their change from darkneſſe to light hath not been ſudden; but as the breaking forth of the morning, ſmall at firſt, and not diſcernable at what time day began then to break; theſe on the contrary are exerciſed rather about the truth of the work begun, about the work of converſion it ſelfe, and the right beginning of all at firſt; but their tentations ariſe not from a want of growth ſo much, for this to them is more evident and ſenſible, being like the morning light which growes clearer and clearer to the perfect day, Prov. 4.
Now obſerve the different condition of theſe two ſorts; The former of theſe hath a more apparent work at firſt, to ſhew, as the evidence of their eſtate, but are apt through deſertions, neglects, and carnall preſumption to call into queſtion their progreſſe in it, and from thence to queſtion the truth of that firſt work begun. The other on the contrary ſees a conſtant ſpring and ſtream increaſing, but cannot ſhew the Well-head, or when or where the ſpring began. So that ſo apparent a worke of grace begun, would become matter of aſſurance to the one, but is checked with want of diſcerning growth anſwerable to ſuch beginnings. But an apparent growth, and faſt going up of the building, comforts the other, but yet ſo as they ſtill are apt to queſtion whether the foundation of ſuch a building be well and ſurely laid; that they are going on further to perfection, this they clearly ſee, but whether they come in at the right gate, or no, that is the ſcruple which exerciſeth their ſpirits. Thus hath our wiſe God, as in the work of his providence, ſo of his grace, ſet the one againſt the other, as Solomon ſpeaks, that unto both theſe there might be occaſion of excerciſe left, that neither might confide in any workes wrought upon them, but flie alone to Chriſt; and that neither ſhould rejoyce againſt the other, or be diſcontented with that way, wherein God hath dealt with them.
In the ſecond place,2. More particular conſiderations. there are ſome conſiderations to be added concerning a Chriſtians diſcerning his ſpirituall growth, which will be profitable to the thing in hand.
As firſt,1. Conſid. that our growing in grace is a myſterie to be apprehended by faith, rather then by ſenſe; our ſpirituall life it ſelfe is carryed along by faith, much more the diſcerning the increaſe of it. Yea and it being carryed on by contraries, as by falls and deſertions, and even by our own opinions of our decreaſe; therefore it is rather diſcerned by faith, then ſenſe, for faith is the evidence of things not ſeene.
Secondly,2. Conſid. the eager deſire that many Chriſtians have to have more grace, together with them, their going on to diſcerne more and more their wants, (which in ſome reſpect is a growth) theſe doe keepe them from thinking that indeed they doe grow. There is (as Solomon ſayes) that maketh himſelfe poor, and hath great riches, Prov. 13. 7. becauſe he enlargeth his deſires ſtill, therefore ſtill he thinks himſelf poor. So hungry and greedy Chriſtians, looking ſtill to what they want, and not to what they have, are ſtill complaining and unthankfull. If thou wouldſt diſcern thy growth, doe not compare the copie with thy writing, but rather thy writing now with thy writing at the firſt: For this is a ſure rule, that the better thou learneſt to write, the better copie doth God daily ſet thee; that is, gives thee to ſee more ſtrictneſſe in the rule, and ſo ſtill mayſt think that thou wanteſt as much, and art as far ſhort as at firſt, if thus thou compareſt thy ſelf with nothing but thy ſight of the rule it ſelfe.
The third Conſideration,3. Conſid. that if growth at any time be made ſenſible, and be diſcerned by ſenſe, yet ſo as after a while it is not ſo diſcernable as that great change was which was made upon a mans firſt converſion: the reaſons whereof are,
1. For at firſt converſion, the change was ſpecificall, wholly from want of grace, unto beginnings of grace: but the change in our growth afterwards is but graduall, that is, but addition of more degrees onelyonly, of ſomething of the ſame kind ſtill: and therefore it doth not ſo eminently affect the heart, as the change at firſt converſion doth. To be tranſlated out of a Priſon to a Kingdome, as Joſeph was, would affect more, then to have new Kingdomes added to one that is a King already, as Alexander had.
2. Becauſe then the newneſſe makes a great impreſſion: One that begins anew to ſtudy any Art, his growth is ſenſible, becauſe every thing he reads is new; when as afterwards in his reading he meets with the ſame thing againe and againe, and with new notions but now and then, and yet he ſtudies, it may be harder, and learns what he knew before more perfectly, and adds new to his old.
A fourth Conſideration to diſcern thy growth,4. Conſid. there muſt be time allowed; For the time, ſayes the Apoſtle, they might have been teachers, Heb. 5. 12. implying, they muſt have had time to grow up to perfection. Chriſtians doe not grow diſcernably till after ſome ſpace. The Sunne goes up higher and higher, but we diſcerne not its progreſſe, till after an hours motion. Things moſt excellent, have the ſloweſt growth; but ruſhes grow faſt, but they are weaker kind of plants; herbs, and willows, and alder-trees grow faſt, but full of pith; Oakes more ſlowly, yet more ſolidly, and in the end attain to a greater bulk.
Fifthly,5. Conſid. conſider the growth it ſelfe; there may be a great difference thereof in ſeverall men: You heard that every man hath a meaſure appointed to which he muſt grow, but men are brought to this fulneſſe ſeverall wayes, which makes a difference in their growth.
Firſt, Some have the advantages of others, at firſt ſetting out; God gives them a great ſtock of grace at firſt, and that for theſe cauſes:
1. When there is a preſent uſe of them; Paul was the laſt of the Apoſtles, borne out of time, as himſelf complaines, as one that was ſet to ſchoole long after the reſt of the Apoſtles, and yet came not behind any of them in grace, becauſe God was to uſe him preſently. To ſome God gives five talents, to others but two; ſo that he that hath five, hath as much given him at firſt, as he that had but two had with all his gains, all his life time.
2. When a man is converted late, as he that came into the Vineyard at the eleventh hour, was furniſhed with abilities to doe as much as the reſt, for they all received but a penny.
Secondly, in the manner of their growth, ſome have advantage of others.
1. Some grow without intermiſſion, as that great Apoſtle, and the Coloſſians, who from the firſt day they heard of the Goſpell, brought forth fruit, Col. 1. 15. Others have rubs, and for ſome time of their lives ſtand at a ſtay: And thus ſome doe, preſently after their firſt converſion, as the Church of Epheſus, who fell from her firſt love: Heb. 5. ult.Others in old age, as the Hebrews, who when for the time they might have taught others, were ſo far caſt behind, that they had need be taught againe the firſt principles of Religion. Meaſure therefore not ſo your growth by a piece of your lives, but by comparing your whole life together.
2. Some die ſooner, and therefore God fits them for heaven ſooner. Dorcas dyed rich in good workes, Stephen dyed full of the holy Ghoſt, Act. 9. It is with ſeverall Chriſtians, as with ſeverall, Planets: the Moon goes her courſe in a monethmonth, the Sun in a yeer, the reſt in many years, ſo as often they that live ſhorteſt grow faſteſt.
CHAP. III.
What it is to bring forth more fruit, explicated Negatively by removing many miſtakes.
LEt us now ſee what it is wherein Chriſtians may be ſaid to grow, that ſo you may be able to diſcerne what it is to bring forth more fruit.
And this I will explicate two wayes. Firſt, negatively, what it is not to bring forth more fruit really, though in appearance and in ſhew it be a growth in fruit, which occaſions many miſtakes.
Secondly, poſitively, what it is truly to bring forth more fruit.
For the firſt. Firſt, to grow is not onelyonly or chiefly to grow in gifts, or abilities, as to preach, and pray, &c. but to encreaſe in graces: in gifts onelyonly, ſo Reprobates may grow; yea, and ſo true Beleevers may grow, and yet not bring forth more fruit: The Corinthians grew faſt this way in reſpect of gifts, they were enriched in all utterance and knowledge, and came behind in no gift, 1 Cor. 1. 7. and yet he tells them, that they were babes and carnall, Chap. 3. 2, 3. And therefore in the 12. Chap. after he had ſpoken of gifts, and endeavouring to excell therein, (as they did) he tells them that indeed they were things to be deſired, and therefore exhorts them to covet the beſt gifts; but, yet, ſayes he, I ſhew unto you a more excellent way, in the laſt ver. of that 12. Chapter. And what was that? It followes in the 13. Chap. even true grace, charity, love to God, and love of our brethren: A dram of that is, ſayes he, worth a pound of the beſt fruit of gifts. And ſo his diſcourſe, Chap. 13. doth begin, ver. 1. Though I ſpeak with tongues of men and Angels, yet if I have not charity, &c. Gifts are given for the good of others, to edifie them eſpecially, 1 Cor. 12. 7. but Graces, as love, faith, and humility, theſe are given to ſave a mans own ſoul; and therefore therein is the true growth: Yet as concerning this, I will propound a Caution or two.
Indeed,Caution 1. growth in gifts, together with growth in Sanctification running along with it, will increaſe our account, for God will crown his own gifts in us, if as they come from Chriſt, ſo they be uſed in him, and for him in our intentions; but otherwiſe they puffe up and hinder. They ſerve indeed to ſet out, and garniſh the fruit, and to help forward the exerciſe of graces; they are good fruit diſhes, to ſet the fruit forth: But if grace grow not with them, we bring not forth much fruit, for at beſt they are but bloſſomes, not fruit.
Again,2. men are indeed to indeavour to grow in theſe gifts of memory, and inſtructing others, and conferences, &c. As was ſaid to Timothy, Let thy profiting appear to all, 1 Tim. 4. 15. and to the Corinthians, Covet the beſt gift, eſpecially whilſt you are young; yet we are not ſimply thereby to take an eſtimate of our growth.
Though this let me withall adde,3. that often by increaſing in grace, a man increaſeth in gifts, and for want of increaſing in grace, gifts alſo doe decay. The Talents being uſed faithfully, were doubled, and unfaithfully, were leſſened.
And this conſideration may help to anſwer ſome doubts and objections which ſome Chriſtians have about their growth, as becauſe they cannot pray ſo well as others, nor doe ſo much ſervice to the Saints as ſome doe, therefore they bring forth leſſe fruit. Thou mayeſt bring more fruit for all that, if thou walkeſt humbly in thy calling, and prayeſt more fervently, though leſſe notionally, or eloqùently. By how much the more we are humble, prize our ſelves leſſe by them; and uſe them in Chriſt, and for Chriſt, ſeeing they come all from him: the more we are contented to want them, and not envie others that have them; ſo much the more fruit we bring forth, even in the want of ſuch gifts.
Againe, decay in gifts, as in old age, doth not alwayes hinder men from bringing forth more fruit. As, although they cannot remember a Sermon ſo well as they had wont, nor preach with that vigour, and vivacity, and quickneſſe when they are old, nor be ſo active, ſtirring, forward, it followes not that they bring not forth more fruit. David when he was old, could not governe the Kingdome, nor doe the Church that ſervice he had done formerly, yet true fruit he might grow in, in regard of his perſonall carriage towards God for his own ſalvation. A Muſitian when he is young, is able to ſing ſweetlier then when he is old; or when his vigour decayes, his joynts grow lame, he cannot play as he had wont; yet ſtill he may grow a better Muſitian, and have more skill, and ſet better. Affections, the quickneſſe of them depends much upon bodily ſpirits.
Secondly,2. our bringing forth more fruit, it is not to be meaſured ſimply by our ſucceſſe towards others in the exerciſe of thoſe gifts (though that be called fruit alſo: ſo Jer. 17. 10. they are called the fruit of our doings: there are our doings, and the fruits of our doings; that is, the ſucceſſe which our examples, or gifts, or graces, have upon others; and ſo the converſion of the ſouls of men by the Apoſtles is called by Chriſt their fruit, John 15. 16.) yet ſimply by this we are not to reckon our growth: for in ſucceſſe towards others in the exerciſe of thoſe gifts (though that be called fruit alſo: ſo Jer. 17. 10. they are called the fruit of our doing: there are our doings, and the fruits of our doings; that is, the ſucceſſe which our examples or gifts, or graces, have upon others; and ſo the converſion of the ſouls of men by the Apoſtle is called by Chriſt their fruit, John 15. 16.) yet ſimply by this we are not to reckon our growth: for in ſucceſſe and exerciſe of gifts, a man may decreaſe when he growes older, and ſo ſee leſſe fruit of his labours them formerly, or haply he may be laid aſide; ſo ſayes the Baptiſt of himſelf, I muſt decreaſe, John 3. 30. John, when Chriſt came to preach, had leſſe commings in: And in this reſpect, old Chriſtians, and ancient Miniſters, may decreaſe, and young ones increaſe, and yet they decay not in grace; for there are Gods workes in us, and Gods workes with us: Now Gods work with us in doing good to others, may be leſſe, when yet his workes in us may be more: for as there are diverſities of gifts, ſo of operations, 1 Cor. 12. The holy Ghoſt may uſe one of leſſe grace to doe more good then one of more, though herein this caution is to be added, that he delights uſually to honour thoſe of moſt ſincerity, with moſt ſucceſſe; as in that eminent Apoſtle, Paul, the grace of God was more in him, and ſo wrought more with him in doing much good to others, 1 Cor. 15. 10. and God alſo will reward according to the fruit of our doings, as Jer. 17. 10. when our deſires are enlarged to doe much good, and we intended and aimed to doe that good which is done: there it is added there, in that Jer. 17. Whoſe heart thou knoweſt. When he ſees the heart clearly enlarged to doe much good, then the fruit that is done is reckoned him as his; otherwiſe what ever it be he doth by us, he will reward but according to our workes, as concurrent with his. So 1 Cor. 3. 8. the Apoſtle upon this occaſion intimates, that ſeeing it is God that gives the increaſe, he ſayes, that God will reward men according to their [own labours;] not ſimply according to his workes by them: as if God doth not goe forth with a Miniſter, whoſe heart is much ſet to doe good, and to convert ſoules, to doe ſo much good by him as with another, who is in his own ſpirit leſſe zealous; yet if his heart was large in deſires, and his endeavours great to doe good, God will reckon more fruit to him then to another that had fewer endeavours, though more ſucceſſe.
Thirdly,3. this growth in grace, and bringing forth more fruit, is not ſimply to be reckoned by the largeneſſe or ſmallneſſe of thoſe opportunities which men have of doing more or leſſe good, and ſo, By the bringing forth of more fruit, in reſpect of more opportunities vouchſafed. Some that have more grace, and better gifts, have their ſhop-windowes ſhut, night overtakes them, and the power of darkneſſe, as it did Chriſt himſelfe in the end, and then they cannot work. Others have leſſer ſhops to work in, and yet have more grace; yea, the ſame man may have larger opportunities when young, and leſſer when he is old, and yet growes, and brings forth before God more fruit, becauſe he accepts the will for the deed: So the Baptiſt was hindred in his latter time in priſon, when yet he brought forth more fruit, and therefore he envied not Chriſt that got all his cuſtome, his hearers and Diſciples, but rejoyced that the work went forward, though not by himſelf: here was as much grace expreſſed, as in many Sermons. So Paul, he was much of his time in priſon, yet then he ceaſed not to bring forth more fruit that ſhould tend to his ſalvation, for Phil. 1. 15, 16. when as he being in priſon, he heard others preached, and that out of envie to him, others out of good will, I in priſon rejoyced, ſayes he, that Chriſt is preached, though I cannot doe it my ſelfe: and I know, ſayes he, that this ſhall turn to my ſalvation, ver. 19. Theſe fruits were as much, and would bring him in as much glory as his preaching. Indeed when a man ſhall prize opportunities of doing good, and for them voluntarily let goe all opportunities of advancing himſelf and his credit, or eaſe, or carnall advantages, then the more fruit he brings forth in thoſe opportunities, the more is reckoned on his ſcore.
Fourthly,4. it is not alwayes to be meaſured by acceſſary graces, as joy, and ſpirituall raviſhment, &c. which tend to the bene eſſe, the comfort of a Chriſtian: but it is to be eſtimated rather by thoſe ſubſtantiall graces, as faith, humility, love, ſtrong and ſolid affections to what is good. The other may decreaſe, when theſe that are more ſubſtantiall doe increaſe. Theſe ſweet blooms may fall off, when fruit comes on; though the gloſſe wear out, no matter, ſo the ſtuffe be ſtrong and ſubſtantiall. Young Chriſtians grow like new inſtruments; they have more varniſh then old, but not ſo ſweet a ſound. Yea, often the decreaſing of thoſe ſuperadded graces are a means of the encreaſe of the other: want of feeling cauſeth more exerciſe of faith, as taking away bladders exerciſe a man to ſwim: One that hath bladders, and the ſtream with him, ſeemes to ſwim as well and as faſt as one that hath learned long, and hath more skill and ſtrength, but wanteth theſe, and ſwims againſt the ſtream, yet not ſo faſt. Spirituall withdrawings cauſe more humility, more cleaving to God. A man, as the Leper cleanſed, haply at the firſt leaps more, but goes as faſt afterward.
Fifthly,5. it is not increaſing in outward profeſſing, and a ſeeming forward, but eſpecially in inward and ſubſtantiall godlineſſe; the other is but as increaſing in leaves; but in growth, there muſt be a bringing forth more fruit. When the root ſtrikes not deeper downward, and farther into the earth, but ſpreads much upward in the branches, this is not a true growth; though look where there is more rooting, there will be more ſpreading alſo above ground. Growth, it lies not in this, That men ſhould thinke of me above what I am indeed, 2 Cor. 12. 6. Many at firſt grow into ſo great a profeſſion, as they cannot fill up, and grow up to all their dayes; make bigger cloathes then they can grow to fill: As they ſay of Elephants, that the skinne is as big at firſt, as ever after, and all their life time their fleſh growes but up to fill their skinne up. True growth begins at the vitalls, the heart, the liver, the bloud gets ſoundneſſe and vigour, and ſo the whole man outwardly; this heart Godlineſſe is the thing you muſt judge by.
And yet ſixtly,6. even in inward affections many be deceived: even there the party for Chriſt in appearance may be greater then in truth. So often in a young Chriſtian, there is a greater army of affections muſtered, but moſt of them but mercenaries: his affections are then larger, his joyes greater, his ſorrowes violenter then afterwards: More of his heart joynes in duties at firſt; but afterwards, though leſſe, yet more ſpiritually and truly. The objects being then new, draw all after them; not onelyonly Spirit, or that new principle of grace is ſtirred then, but fleſh alſo. The unregenerate part becomes a Temporary Beleever for a time, hath a work upon it per redundantiam, as an unregenerate man hath who is a Temporary: which work on the unregenerate part doth decay, as in Temporaries it doth, and grows leſſe: not onelyonly godly ſorrow is ſtirred to mourne for ſinne, but carnall ſorrow being awakned by Gods wrath, joynes alſo, and ſo makes the ſtreame bigger. Infidelity it ſelfe, like Simon Magus, for a while beleeves. Whilſt the things of grace are a wonder to a man, (as at firſt they are) preſumption joynes and eekes out faith; a great party in the heart cleaves by flattery, (as the phraſe is in Daniel) and for by-ends, which after ſome progreſſe fall off and faint in the way; and thoſe luſts that over and above their true mortification were further caſt into a ſwoune, begin againe to revive. All this was reſembled to us by the comming of the Children of Iſrael out of Egypt, when by thoſe plagues in Egypt, and Moſes his call, not onelyonly the Iſraelites, but even many of the Egyptians were wrought upon, and began out of ſelf-love to feare the Lord, Exod. 9. 20. and ſo a mixed multitude, it is ſaid, went out with the Iſraelites, Exod. 20. 38. to ſacrifice to the Lord; but ere long, as Numb. 11. 4. this mixt multitude began to murmur, and to fall off: So at a mans firſt ſetting out, at his firſt converſion, mixt carnall affections, the unregenerate part, through the newneſſe of the objects, and impreſſion of Gods wrath, and heavenly raviſhments, are wrought upon, and goe out with the new Iſrael to ſacrifice, but after a while theſe fall away, and then the number is leſſe; but the true Iſraelites may be encreaſed. Hence it is, that young Chriſtians, (if they know their hearts) complain more of hypocryſie, and old Chriſtians of deadneſſe. So in times of peace, preſumption eeks out faith, and makes it ſeeme a great deale, which in times of deſertion and tryal, falls off; and then though the beleeving partie be leſſe, yet more ſincere. When the fire is firſt kindled, there is more ſmoke, even as much as fils the houſe; but after the flame comes, that contracts all into a narrow compaſſe, and hath more heat in it: So it is in young Chriſtians, their affections, (which Chriſt compares to the ſmoaking flax) their joy in duties, their ſorrow for ſinne, their love of God is more, but exceeding carnal; the flame after, though leſſe, growes purer, and leſſe mixt with vapours of corrupt ſelf-love.
Seventhly we muſt not meaſure our bringing forth more fruit by one ſome kind or ſort of duties,7. but by our growth in godlineſſe, in the univerſall extent and latitude of it, as it takes in and comprehendeth the duties of both callings, generall and particular, and all the duties of a Chriſtian. Thus it may be when grown up we are leſſe in ſome ſort of duties, then we were when we were young Chriſtians: Haply we were more then in praying, in faſting, and reading, and meditating, yea ſpent the moſt (if not the whole) of our time in theſe; But becauſe now we ſpend leſſe time in theſe, we muſt not ſay therefore that we are fallen, or decayed: for there are many other duties to be done beſides theſe, which haply then we neglected, but now make conſcience of. So that take all ſorts of duties in the latitude of them, and we may be growne more, and do bring forth more fruit. Perhaps we bring forth leſſe fruit of ſome one kind then afore, but if we be filled with all variety of fruits of the firſt and ſecond table of our generall and particular callings, this is to bring forth more fruit. Men at their firſt converſion are neceſſitated often for to ſpend their whole time in ſuch duties wherein they immediately draw nigh to God: Paul then ſpent three whole dayes in faſting and prayer: And then we allow them to doe it, becauſe their eſtates require it; they want aſſurance, and eſtabliſhment, they ſee grace to be that one thing neceſſary, and therefore we give them leave to neglect all things for it; they are new married to Chriſt, and therefore they are not to be preſſed to war the firſt yeare, (as I may ſo allude) as for young marryed perſons it was provided in Leviticus; and parents and maſters are to give allowance to ſuch, then in their travell of their new birth to lye in, and not to be cruell to them, in denying them more time then ordinary. So alſo when they are in deſertion, (which is a time of ſickneſſe, and in ſickneſſe you allow your ſervants time from their work) as the Church, when ſhe wanted her Beloved, Cant. 3. 2. no wonder if ſhe leaves all to ſeek him: As your ſelves, when you want a child or a ſervant, you cry him in every ſtreet, and leave all to find him, as he left ninety nine to find one loſt ſheep. And they then come new out of priſon, out of their naturall eſtate, and out of the freſh apprehenſion of the wrath of God, and therefore no wonder if they run ſo faſt to haſte out of it, and ſalute none by the way, ſtay to doe no buſineſſe; but when once they are gotten to the City of refuge, then they fall about their buſineſſe and callings againe. Hence young Chriſtians are apt to be more negligent in their particular callings, and are all for the duties of Religion, for their preſent diſtreſſe and eſtate requires it: Ancienter Chriſtians are apt to abound more in the duties of their particular calling; but he that hath learnt to be converſant in both aright, to be converſant in his calling, ſo as to keep his heart up in communion with God, and ſo attend upon God without diſtraction, and to be converſant ſo in duties, as to goe about his calling cheerfully, and to doe with all his might what his hand therein finds to doe, he is the beſt Chriſtian: And therefore 1 Theſ. 4. 10. when he had exhorted them to encreaſe more and more in grace, he goes on, ver. 11. to exhort them alſo to doe their owne buſineſſe, and to work with their hands, that they may walk honeſtly towards them without: for to neglect our callings, gives offence to them without; and therefore maſters ſtumble at young Chriſtians: but both, you ſee by the Apoſtles exhortation in that Epiſtle, may ſtand together, increaſing in holineſſe, of which he had ſpoken afore, Chap. 3. 12. and Chap. 4. 1. and ver. 10. with diligence in a calling, of which he ſpeaks, ver. 11. &c. To be converſant all day in holy duties, is indeed more ſweet to a mans ſelfe, and is an heaven upon earth: but to be converſant in our callings, is more profitable to others, and ſo may glorifie God more: And therefore as when Paul would gladly have been with Chriſt, (for that is beſt for me, ſayes he) yet ſayes he, To abide here is more profitable for you, Phil. 1. ſo to injoy immediate communion with God in Prayer, and to meditate all the week long, is more for the comfort of a mans particular; but to be employed in the buſineſſe of a mans calling, the more profitable for the Church, or Common-wealth, or Family. And therefore it is to be accounted a bringing forth of more fruit, when both are joyned, and wiſely ſubordinated, ſo as the one is not a hindrance to the other: though the child out of love to his mother, and the ſweetneſſe he hath in her company, could find in his heart to ſtay all day at home to look on her; yet it pleaſeth her more for him to goe to ſchoole all day, and at night, to come home and be with her, and play with her; and ſhe then kiſſeth him, and makes much of him. Children when they are young, they eate often, and doe little, and we alllow them to doe ſo; afterwards you ſet them to work, and to ſchoole, and reduce them to two good meals, and they thrive as well with it.
CHAP. IV.
What it is to bring forth more fruit, explicated poſitively, wherein many direct tryalls of Growth are given.
THus I have ſhewne you negatively, what this growth is not to be meaſured by, and ſo by way of intimation wherein it conſiſts; I will ſecondly do it more poſitively, and directly, and affirmatively.
Firſt,1. Tryall. we grow, when we are led on to execiſe new graces, and ſo to adde one grace to another, as the Apoſtle Peter exhorts; as when in our knowledge we are led into new truths, and have anſwerable affections running along with thoſe diſcoveries towards the things revealed. At firſt a Chriſtian doth not exerciſe all graces, though all are radically in him: But as a man lives firſt the life of a plant, then of ſenſe, then of reaſon, ſo is it in Graces. There are many formes Chriſtians go through, as ſcholars at ſchoole doe, wherein their thoughts are in a more eſpeciall manner taken up about divine objects of an higher or inferiour nature. The firſt forme is to teach them to know their ſinfulneſſe of heart and life more; and ſo they goe to ſchoole to the Law, and are ſet to ſtudy it, even oftentimes a good while after converſion, and faith begun: and then after they have learned that leſſon throughly, they are led up higher to have their faith drawn out, and to be exerciſed about free grace more, and towards Chriſt his perſon, union with him, and about the art and way of drawing vertue from him, and doing all in him. And herein it falls out with particular Chriſtians, as with the Church in generall; that as although the moſt infant dayes of the Church from Adams time in the old world had the knowledge of all Fundamentals, neceſſary to ſalvation, yet God went over foreign, piecemeale, Heb. 1. 1. Age after Age, to inſtruct his Church in a larger knowledge of thoſe Fundamentals: So is it in Gods dealing with particular Chriſtians, though a Beleever in his converſion hath the ſubſtance of all theſe taught him, yet he goes over them by piecemeale againe, throughout his whole life; and hath often ſuch a diſtinct apprehenſion renewed of them, as if he had not knowne or minded them afore: And ſometimes his thoughts doe dwell more about the emptyneſſe of his owne righteouſneſſe, ſometimes about that fulneſſe is in Chriſt, ſometimes more about the ſpirituall ſtrictneſſe he ought to walk in: And becauſe ſome are apt to give up the old work, when they have new; hence that which is indeed but growth in grace in them, many account to be but their firſt converſion; though every ſuch eminent addition be to be accounted as a converſion, as Chriſt ſpeaks to his Diſciples, Except ye be converted; yet they were converted afore. Now the purpoſe I ſpeak this for, is an help to diſcerne our growth; for when God thus is leading us with farther light and affection to a larger apprehenſion of ſpirituall things, or to the trying new graces, ſo long we grow. Therefore Cant. 7. ult. the Church is ſaid to lay up for her beloved [fruits new and old:] And Rom. 5. from patience a man is led to experience, from experience to hope. As wicked men are led on from one ſinne to another, and ſo grow worſe and worſe; ſo godly men from one grace to another: and when it is ſo with us, then we encreaſe.
Secondly,2. Tryall. when a man finds new degrees of the ſame grace added, and the fruits of them grow bigger and more plentifull; as when a mans love grows more fervent, as 1 Pet. 4. 8. when faith, from mans caſting it ſelfe on Chriſt, comes to find ſweetneſſe in Chriſt, which is to eate his fleſh, and drink his blood; and then from that growes further up to an aſſurance of faith, which is an addition to it: When any thing that was lacking in faith, (as the Apoſtle ſpeaks, 1 Theſ. 3. 10.) is added. So when a man grows up to more ſtrength of faith in temptations, and is leſſe moved and ſhaken in them, more rooted in faith, as the Apoſtle ſpeaks. Thus in godly ſorrow, when from mourning for ſin as contrary to Gods holineſſe, we goe on to mourn for it as contrary to him who loves us, which followes upon aſſurance, as they mourned over him which once they had pierced: not onelyonly that we mourne that we ſhould offend a God hath ſo much mercy in him, but out of a ſenſe of it to us, which many cannot finde: ſo when our motives to hate ſinne grow more raiſed, more ſpirituall, theſe are additions of the ſame degree. So in Prayer, when we finde our prayers to grow more ſpirituall, as in that part of Prayer, Confeſſion, when more ſpirituall corruptions are put into our confeſſions; and ſo in like manner, ſtronger grounds of faith put into deprecation, and petitions for pardon; more enlargedneſſe to thankfulneſſe; more zeale to pray for the Churches; when we go on to pray with all prayer more, as the Apoſtle ſpeaks, Epheſ. 6. 18. Or in obedience, when we abound more and more in the work of the Lord, as Rev. 2. 9. it is ſaid of that Church, that their laſt works were more then the firſt; ſo as the boughes are laden, and we are filled with the fruits of righteouſneſſe, Phil. 1.
Thirdly,3. Tryall. when the fruits and duties we performe grow more ripe, more ſpirituall though leſſe juycie; that is, leſſe affectionate: and though they grow not in bigneſſe, nor in number, that is, we pray not more, nor longer; yet they grow more ſavoury, more ſpirituall, more compact and ſolid. It is not ſimply the multitude of performances argue growth: When one is ſick, and his body is decayed, he may be leſſe in duties; but it is the ſpiritualneſſe, the holineſſe of them: One ſhort Prayer put up in faith, with a broken heart, is in Gods eye more fruit then a long one, or a whole day ſpent in faſting; even in the ſame ſenſe that the widows mite, is ſaid to be more then they all caſt in, Luk. 21. 3. Young Chriſtians performe more duties at firſt, and oftner, then after; as young ſtomachs eate more and oftner. As in nothing Sermons, ſo in performing duties, ſome will note more words, but not more matter, becauſe with leſſe underſtanding; young Chriſtians performe more duties, and withall ſpoile more duties; young Carpenters make many chips: But the more ſpirituall your performances grow, the more fruit there is to be eſteemed that there is in them. It is not the bigneſſe of the fruit, or juycineſſe of them, for then crabs were better then apples, but the reliſh it is that gives the commendation: And it is the end you have therein, that puts this reliſh into them: when your ends are raiſed more to aime at God, and to ſanctifie him more, and to debaſe your ſelves in a ſenſe of your owne vileneſſe, and emptineſſe, and unability; and when your obedience proceeds more out of thankfulneſſe, and leſſe out of the conſtraint of conſcience. As the greateſt growth of wicked men is in ſpirituall wickedneſſe, (in which the Phariſees grew, and ſinners againſt the holy Ghoſt doe grow, when yet it may be they leave more groſſe evils) ſo the greateſt growth of grace is in ſpirituall holineſſe, in ſanctifying God much in the heart, and worſhipping him in ſpirit and truth.
Fourthly,4. Tryall. when a man grows more rooted into Chriſt, that is the true growth; and that which makes the fruit to be more in Gods ſight and eſteeme: therefore Eph. 4. 15. we are ſaid to grow up in him; that is, to live the life we lead, more out of our ſelves and in Chriſt: as when for the acceptation of our perſons we are emptied of our owne righteouſneſſe; ſo for ſtrength to performe duties, we are emptied of our abilities, ſeeing without him we can doe nothing: So when for acceptation of our performances when we have done them, our hearts have learnt habitually to ſay more and more with the Apoſtle, Not I, but Chriſt in me; when we intereſt Chriſt more and more in all we doe, as the efficient and alſo the finall cauſe. And therefore I obſerve when growth of grace is mentioned, it is ſtill expreſſed by growing in the knowledge of Chriſt: So 2 Pet. 3. 17. Grow in grace, and in the knowledge of Chriſt; as if to grow in grace without him, were nothing, as indeed it is not. So in the Epheſians we are ſaid both to grow up in him, and for him. Philoſophers did grow in morall vertues, but not in Chriſt; ſo doe Civill men and others; Temporaries doe duties from him, but yet as in themſelves; as the Ivie that hath ſap from the Oake, but concocts it in its owne roote, and ſo brings forth as from it ſelfe. To doe one duty, ſanctifying Chriſt and free grace in the heart, is more then a thouſand: young Chriſtians, it may be, doe more works, but not as works of grace: and the more men think by duties to get Chriſt, and Gods favour, the more in duties they truſt, and ſo they become as works of the Law; but the more dead a man grows to the Law; and to live to Chriſt, and Chriſt in him; and the more free grace is acknowledged in all, truſted in above all; the more Evangelicall our works are, and the more to God, (for that is the end of the Goſpell, to honour Chriſt and free grace) the more we grow. We are of the Circumciſion, ſayes the Apoſtle, who rejoyce in the Lord Jeſus, worſhip God in the ſpirit, and have no confidence in the fleſh, Phil. 4. As theſe are the ſureſt ſigns of true grace, ſo of true Growth.
Fifthly,5. Tryall. the more we learne to bring forth fruits in ſeaſon, the more fruit we may be ſaid to bring forth: For the ſeaſonable performance of them makes them more. All the fruits in their ſeaſon, how acceptable are they? which out of ſeaſon, they are not. In the firſt Pſalme a righteous man is ſaid to bring forth his fruits in due ſeaſon: and in the Proverbs, Words in ſeaſon are as apples of gold and pictures of ſilver. In Ezek. 41. they are ſaid to bring forth pleaſant fruits in their moneths; as in reproving he is not ſo much to reprove, as to reprove in ſeaſon; to have our ſenſes exerciſed to know fit ſeaſons, and to conſider one another to provoke to love, as it is Heb. 10. Young Chriſtians doe more, but more out of ſeaſon, and the devill abuſeth them, putting them upon duties, when they would be at their refreſhings, at their callings; he deceiving them with this, that holy duties in themſelves as alone ſimply compared, are better then to doe any thing elſe; when as the ſeaſon adds the goodneſſe to our actions: Thus to recreate thy ſelf at ſome ſeaſons is better then to be a praying. A righteous man orders his converſation aright, Pſal. 50. and order gives a rectitude, a goodneſſe to things.
Sixthly,6. Tryall. when we grow more conſtant in performances, and more even in a godly courſe, and ſetled in ſpirituall affections without intermiſſion, it is a ſigne we grow. It argues that our inward man is more renewed day by day, when we can walke cloſely with God a long while together. A righteous man is compared to the Palme tree, whoſe leafe never fades, Pſal. 1. whereas other trees bring forth by fits: And by fits to be much in duties, is not a ſigne of growth, but weakneſſe; it is out of inordinacie; and of ſuch a frame are young Chriſtians hearts, like new lute ſtrings, which when they are wound up high, are ſtill a falling ever and anon; whereas ſtrings ſetled long on an inſtrument, will ſtand long, and not ſlip downe.
Seventhly,7. Tryall. a man may be ſaid to grow and bring forth more fruit, when although the difficulties of doing duties become greater, and his means leſſe, yet he continues to doe them, and this though it may be he doth no more then he did before. For a tree to bring forth much fruit in cold weather, or ſtanding in the ſhade, is more then in ſummer, or when it ſtands in the ſun. I know thy work, thy labour, [and thy patience] Rev. 2. 13. When a man though he doe fewer works, yet with much labour, having it may be now a body growne weake; or holds out in the profeſſion of the wayes of God, with more ſcoffes, and hazarding more, in a place where Satans throne is, this makes a little done for Chriſt a great deale: So when a man thrives with a little trading, with ſmall means of grace, and yet exceedeth thoſe that have more; to pray, and to continue to doe ſo, though the ſtreame is againſt us, and gales ceaſe; to pray and to continue to pray, when we heare no anſwers but the contrary. It is noted of Daniel, that he did the Kings buſineſſe after he had been ſick, Dan. 8. 27. and ſo he prayed (you know) when he ventured his life for it: when we have leſſe ſtraw to make the ſame number of brick with; leſſe wages, leſſe encouragements, and yet doe as much work with chearfulneſſe.
8. When a man though he doth leſſe for the outward bulk,8. Tryall. yet grows more wiſe and faithfull to lay out all his opportunities and abilities to the beſt advantage, this is to bring forth more fruit. Thus Moſes who at firſt began to heare himſelfe all cauſes both ſmall and great, but in the end he gave over the leſſer cauſes to others, and reſerved the hearing of the greater to himſelfe, Exod. 18. 10. yet ſtill he continued to doe more, and laid himſelfe out to the greater advantage: His former courſe would in the end have killed him; Thou wilt wear away like a leafe, ſaith Jethro to him: So the Apoſtle who ſtrived to preach the Goſpell where Chriſt had not been knowne, Rom. 15. 20. When a man forbeares leſſer things to lay out all for the Churches advantage; leſſe ventures himſelfe in a ſmaller courſe (unleſſe particularly called to it) not out of fearfulneſſe but faithfulneſſe, and will lay all the ſtock on it in a greater: Young Chriſtians are as young Fencers, they ſtrike hand over head, downe right blowes: whereas if they would conſider their brother, or a wicked man whom they would reprove, as skilfull fencers do, and at an advantage hit them a good blow, is it not much better? when a man watcheth in all things, as he exhorts Timothy, 2 Tim. 4. 5. and ſerves the ſeaſon, as ſome reade it, Rom. 12. 11. that is, waits for the beſt advantages of doing good, both which may ſtand with fervencie of ſpirit, and enduring afflictions, for ſo the next words are in both thoſe places. A man is no leſſe liberall that ſtudies how to lay out his money to moſt charitable uſes, though he gives leſſe to fewer particulars. We live in a wicked world, and godly men cannot do what they would, as wicked men alſo cannot. When therefore a man looks about him, and ſtudies to improve himſelfe to the utmoſt advantage for God in his place, to lay out his credit, his parts, and all for God, as a faithfull Factor in the beſt wares, though he deales in fewer particulars, he may notwithſtanding bring forth more fruit. And thus much for matter of Tryall about the firſt thing, poſitive growth in fruitfulneſſe.