The Use and Practice of Faith, Question 7 · Part 2 · Branch 5

The Use and Practice of Faith · Question 7 · Part 2 · Branch 5

p. 190BRANCH V. IN THE LIFE of FAITH IN SANCTIFICATION; VIZ. AUGMENTATION.

NOw next, the Juſt lives by Faith the Life of Augmentation, he draweth increaſing Vertue from Chriſt. Chriſt is to the Church, what the Head is to the Natural Body; not onelyonly a principle of life and motion, but of increaſe alſo: Col 2.19. Not holding the head, from which all the body by joynts and bands having nouriſhment, miniſtred and knit together, increaſeth with the increaſe of God. Now what are theſe joynts and bands, but the Spirit and Faith uniting each Member to the Head: So that by Faith the Soul draws p. 191both quickning and increaſing Vertue from Chriſt the Head. The juſt lives the Life of Augmentation in Spiritual Reſpects, however he fares in Temporal; to apply it to the occaſion of the Text. Whereas it might be objected, The Caldeans will ſo cruſh the people of God, that they will make them even weary of their lives, (as Jethro ſaid to Moſes, Exod. 18.18. Thou wilt ſurely wear away, both thou and this people.) The Text anſwers, Now the juſt ſhall live by his Faith; though the outward man decays by affliction, yet the inward man, in all true Believers, is renewed day by day, 2 Cor. 4.16. i.e. Gods people are quickned, ſtrengthned and enlarged in their Spiritual Life one day after another. And to this increaſe of Spiritual Life, the Prophet alludes in the very Context of this Chapter, ver. 14. The earth ſhall be filled with the knowledge of the glory of the Lord, as the waters cover the Sea: Which words, howſoever ſome do refer to the manifeſtation of Gods glory, in the deſtruction of the Caldeans (which is true alſo) yet others extend them further, even to the abundant pouring forth of the Spirit of grace, (as a fruit of their affliction.) So the very ſame words are uſed iſa. 11.9. where he ſhews, how ſuch men as have been Wolves and Leopards, ſhall be made of a Lamb-like diſpoſition: And how ſo? For the earth ſhall be filled with the knowledge of the Lord, &c. So that theſe words do neceſſarily refer to the abundant increaſe of grace; and ſo the juſt lives by Faith the Life of Augmentation in the Winter of Affliction. As the unbeliever ſwells at firſt [ebullat,] but vaniſhes to nothing afterwards: So the believer is ſmall at firſt, but increaſeth exceedingly. What John Baptiſt ſaid, I muſt decreaſe, but he muſt increaſe; ſo may the unbeliever ſay. See ver 5, 6, 7.8.

We are then to inſiſt upon two things: 1. That the juſt lives the Life of Augmention: 2. That he lives this Life by Faith.

p. 192Propoſ. 1. Juſt live the life of Augmentation.Firſt, the juſt lives the Life of Augmentation: It is his duty, property and practice, to grow and to increaſe: 2 Pet. 2. laſt, But grow in grace, and in the knowledge of our Lord Jeſus Chriſt: 1 Theſſ 4.1.—abound more and more, ver. 10.—increaſe more and more: Col. 1.10.—increaſing in the knowledge of God. They that travel heaven ward, they go from ſtrength to ſtrength, Pſal. 84.7. Nicodemus was weak in grace at firſt, and ſo was Joſeph of Arimathea, for they both came by ſtealth to Chriſt, at the beginning of their Converſion, for fear of the Jews. But afterward they grew ſo ſtrong in grace, that though Chriſt was crucified, they came boldly and begg'd his body of the Governor,Joh. 19.John 19 and committed it to the grave with an honorable Burial. Peter was ſo weak at the firſt, that the breath of the Damſels voice makes him fall back; but afterwards he grew ſo ſtrong, that he ſtands like an unmovable Rock at all the Thunder-claps, and terrible threats and ſtripes of the High-Prieſts,Acts 4.Acts 4 and Rulers of the people. Thus it was with the reſt of the Diſciples, and ſo it is with all Gods people.

And the Reaſon is drawn,

Reaſons of ſpiritual growth. 1.Firſt, From the nature of true Grace: It is of a growing nature. Thus it is with the Kingdom of God, or Church in general; it increaſeth from very ſmall beginnings, to a great bigneſs: like Gideons Barley-cake, or like a Snow-ball, it rowls up and down the world, and grows bigger and bigger, and ſubdues all before it. Therefore 'tis compared to a grain of Muſtard-ſeed, Mat. 13.31. which being the leaſt of ſeeds when 'tis ſown, yet the greateſt of herbs when 'tis grown. Beſides, Muſtard-ſeed, you know, ſows it ſelf, after the firſt year: and ſo 'tis in the growth of Gods Kingdom: Therefore Pſal. 72.16. 'tis compared to a handful of Corn upon the top of the Mountains, (a barren place) which yet by ſhaking, and ſo growing afreſh, fills the whole earth with plenty. So did the Law which went out from Mount Zion. This is that Stone p. 193cut out of the Mountain without hands, which grew ſo faſt, that at laſt it filled the whole earth, Dan. 2.34.

And as it is thus with the Kingdom of God in general, with the Kingdom of God without us: ſo it is with the Kingdom of God within us, with the Kingdom of grace in every particular Chriſtians heart: it grows from ſmall beginnings to a great height; from a ſpark to a flame; from break of day, to high noon. Hence grace in Gods people is compared to the morning light, Prov. 4.18. to Ezekiel's waters, Chap. 47.3. to Elijah's Cloud, 1 Kings 18.44. And the reaſon hereof is, becauſe grace is not perfect at the firſt; and theaefore there muſt be a growing till we come to the foreign. And becauſe this is not till the end of our life, therefore we muſt be growing all our life long. We are never at our full height, till we be ready to be cut down by death; never at the end of our race, till at the end of our life. The Apoſtle himſelf, who had outſtript all the reſt of the Apoſtles, yet he was growing ſtill, and running ſtill; and he gives the reaſon, Becauſe he was not yet perfect, Phil. 3.12, 13. Not as though I were already perfect, or had obtained, &c. Every thing, you know, in nature grows, till it comes to its perfection, as a childe till he comes to be a man. As a man is not born a perfect man in nature for degrees, though he be perfect for parts; ſo it is in grace alſo: and a Chriſtian muſt grow, till he comes to perfection. We reade 1 Joh 2.12. of little children, young men; i.e. ſtrong men, and old men in Chriſt; onelyonly with this difference, In the old age of grace there is no decay of ſtrength of ſpirits, or fruitfulneſss: Pſal. 92.14. They ſhall bring forth fruit in old age, &c. We are bound, you know, to love God with all our hearts, even to love him perfectly for degree, as well as kinde: But ſo long as we live here, as we know but in part, 1 Cor. 13. So we love but in part and are gracious but in part; and therefore we muſt ever be upon the growing hand, till we come to perfection,—perfect man in Chriſt, Eph. 4.13.

p. 194Reaſ. 2 Grace is of a ſweet and deſirable nature; inſomuch that he that hath once taſted of the ſweetneſs of it cannot but deſire more. [He that ſaith, he hath enough, plainly diſcovers he never had any at all.] 1 Pet. 2.2, 3. As new born babes, deſire the ſincere milk of the word, that ye may grow thereby: If ſo he ye have taſted, &c. He that hath once taſted, cannot but thirſt for more. Though the painful thirſt of total indigence be quenched, and ſo he ſhall never thirſt, Joh. 4.14. yet the thirſt of delight, and the thirſt of deſire for further enjoyment, is not removed, but increaſed. And bleſſed are they that thus hunger and thirſt after more righteouſneſs, for they ſhall be filled, Mat. 56. Hence alſo the Kingdom of Heaven is compared to a Treaſure, Mat. 13.44. in digging up whereof, a man doth every day more and more enrich himſelf.

Reaſ. 3 This was the End of Chriſts Commiſſion, which he received from his Father at his Miſſion; and the very end of his coming in execution of that Commiſſion, not onelyonly to beſtow ſpiritual life upon his people, but to increaſe it alſo day by day. That was the extent of his Commiſſion, Joh. 10.10. I am come that they might have life, and that they might have it more abundantly. As a living ſpring bubbles and boils forth, and empties it ſelf, that the channel might be fill'd with water; and it, as it runs along, here it meets with one Spring, and there with another; it may be it meets with an hundred freſh Springs, that it may be fill'd more abundantly, till it runs out at laſt into the Ocean it ſelf. So Jeſus Chriſt, the Fountain of Living Waters, empties himſelf by the work of his Spirit into the believing Soul. He that believeth in me, ſaith Chriſt, out of his belly ſhall flow rivers of living waters, Joh. 7.38. And as the believer runs along in his Chriſtian courſe, here he meets with one freſh ſpring of grace, and there with another,Pſal. 84.Ps 84 (as they that go through the valley of Baca, they dig up fountains ſtill) it may be they meet with an hundred freſh ſprings of grace, till at the laſt thoſe ſweet ſtreams p. 195of grace, are ſwallowed up in the Ocean of glory: and then is fulfilled the ſaying that is written, I am come, that they might have life, and that they might have it more abundantly. And this is the third Reaſon, why the juſt lives the Life of Augmentation, The End of Chriſts coming.

Reaſ. 4 The fourth is taken from Gods Faithfulneſs. Seeing God daily puts Chriſtians upon higher duties, as Faſting and Prayer; (Mat. 9.15. —then ſhall they …aſt) and ſtronger Temptations; (not having yet reſiſted to blood, Heb 12.4.) and new wine not being fit for old bottles: Therefore God is ſo faithful, as to give them more grace. And Philoſophers define the end of natural Augmentation to be, Ad edendas actiones proprias & convenientes. Magir. Phyſ. p. 465.For exerciſing the proper Functions: God will not be wanting here. 2 Cor. 12 9. When Paul had a new temptation, ſayes God, My grace is ſufficient for thee: and ſo 1 Cor. 10.13. God is faithful, who will not ſuffer you to be tempted above that you are able, &c. If God command to make more brick, he will give more ſtraw; yea he will give more ſtrength. And ſo much for the firſt thing.

Now follows the ſecond.

The juſt lives this Life of Augmentation by his Faith: Propoſ. 2. Augmentation is by faithHis faith doth increaſe in it—from faith to faith, Rom 1.17. As faith increaſeth or decreaſeth, ſo doth his Lie of grace: As Philoſophers ſay of the ebbing and the floving of the Sea, The poſition and diſpoſition of the Moon is the cauſe of it, which is apparent in your Spring i…es at the Chance and Full of the Moon; as the Moon increaſeth, the Waters, and all moiſt Bodies, do increaſe; and as it decreaſeth, they decreaſe again. So is i… betwixt Faith and other Graces; as Faith increaſeth, (Faith under the Sun of Righteouſneſs) ſo they increaſe;Mal. 4.Mal 4 and as Faith decreaſeth, ſo they decreaſe again. 2 Theſ. 1.3. We are p. 196bound to give thanks to God for you, brethren,—becauſe that your faith groweth exceedingly, and the charity of every one of you all towards each other aboundeth. Mark, as their Faith abounded, ſo their Charity abounded, and ſo other Graces abounded alſo: 2 Pet. 1.2. Grace and peace be multiplied unto you, through the knowledge of God, and of Jeſus our Lord. See here, the Apoſtle prayes for the multiplication of grace: but how ſhould it be multipled? he tells you, through the knowledge of God, and Jeſus our Lord: What is meant by the knowledge of Jeſus our Lord, but Faith in Jeſus our Lord? as Joh. 17 3. This is eternal life, to know thee, i.e. to believe in thee, and him whom thou haſt ſent, Jeſus Chriſt. So that then all grace is multiplied, in the increaſe and multiplication of Faith.

Reaſ. 1 The Reaſon is, Becauſe Faith is a Radical grace; it's like the Root of a Tree, in relation to the Branches. They which had no depth of root in the Parable of the Seed, (Luk. 8.13.) are ſuch as had no depth of faith: Col. 2.7. we are ſaid to be rooted and ſtabliſhed in Chriſt by faith. Now then, you know, as the root grows, ſo the branches grow; as the root decayes, ſo the branches decay; if the root once rot within the ground, though you ſee not that, yet you ſhall ſoon ſee the branches rot above ground. So, however you cannot eaſily ſee how a mans faith decayes, becauſe that is as the root; yet you ſhall ſoon perceive a decay in the exerciſe of other graces, becauſe they are as he branches. And on the other ſide, as the root of faith proſpers, ſo other graces thrive, and bring forth fruit in the branches: 2 Pet. 1.5. Adde therefore unto your faith vertue, and to vertue knowledge, &c. See here how Faith is made the root of all, Vertue, and Knowledge, and Temperance, and Patience, &c. all grow upon Faith as upon …heir root. As the increaſe of the root, increaſeth the branches; ſo the increaſe of faith, increaſeth other graces.

Caution.Yet we a… to underſtand this warily: We muſt not ſo p. 197take it, as if faith were a Root (excluſivè) excluding Chriſt himſelf: for Chriſt is the Maſter-root, and Faith but a ſpurn, or a ſucker from him. Therefore in the place fore named, Col. 2.7. we are ſaid to be rooted in him, when we are eſtabliſhed in the faith. And this mindes us of a ſecond Reaſon, why the juſt lives by faith the Life of Augmentation:

Reaſ. 2 Becauſe Faith is an uniting Grace, (It unites the Soul to Chriſt, as the Cien is united to the Stock, as the Members in the body are united to the Head) not originally, or as the principal Efficient, for that is the work of the Spirit, 1 Cor. 12.13. but inſtrumentally, as Sinews and Nerves unite the Members to the Head, and ſo are the inſtrumental cauſe of the growth of them; not that they can give any nouriſhment of themſelves, but onelyonly as they convey it from the Head, as Organical means: So Faith doth nouriſh other graces, not of it ſelf, but as it ſucks and draws, and ſo conveys nouriſhment from Chriſt, who is the Head of the Church, to every Member, as appears from Epheſ. 4.15, 16. compared with verſ. 13.

Reaſ. 3 The third Reaſon why a Chriſtian lives by Faith the Life of Augmentation, is Becauſe he liveth by Faith the Life of Fructification and Vivification. For that which doth act grace, and put it to the uſe, doth neceſſarily increaſe grace alſo: Not onelyonly in a rational way, in a way of ſound Reaſon; in that, frequent acts do ſtrengthen each habit with Gods ordinary concurrence (as a Scholar that is diligent in his way, by often hearing, and reading, and writing, and ſpeaking, and diſputation, and meditation, and ſtudying, becomes rich in learning, that his very lips feed many hungry Souls) But alſo, in a way of grace, or in a way of Covenant-mercy, by vertue of Gods Promiſe, which he hath made to the diligent hand: The diligent hand, ſaith God, maketh rich, Prov. 10.4. As rich to the world, ſo rich Heaven-ward. Uſe grace, and have grace, ſaith God, Mat. 25.24. For unto every one that p. 198hath ſhall be given, and he ſhall have more abundantly; but from every one that hath not ſhall be taken away, even that which he hath. To every one that hath—What's that? that hath made good uſe of Talents formerly receiv'd (as appears by the context) that man ſhall increaſe, he ſhall have more abundantly. This is that honeſt and honorable Ʋſury, by which we may lawfully put out, not Money, but the Grace of God to Uſe, till we grow rich towards God in all utterance, and in all knowledge, (as it was ſaid of the Corinthians) ſo that we come behinde in no gift, waiting for the coming of our Lord Jeſus Chriſt: Being like thoſe fruitful Trees planted in the Courts of the Lord; they are not onelyonly fruitful,Pſal. 92.Ps 92 but they increaſe in fruitfulneſs. Whereas on the other ſide, men of excellent parts for want of Faith to exerciſe their grace, they are blaſted and wither away, and come to nothing; they are as trees without fruit, twice dead, and plucked up by the roots, Jude v. 12.

Reaſ. 4 The fourth and laſt Reaſon, Becauſe faith removes, or at leaſt helps us againſt the hindrances of Spiritual growth it is Cauſa removens, as well as promovens. As

1. The Commonneſs of the ground, when 'tis like the High-way, without hedge or wall; a very road for the Devil to paſs up and down in, and ſpoil all. But now Faith ſets a fence about the heart, and guards it againſt ſuch temptations as might render it unfruitful: 1 Pet. 5.8. —whom reſiſt, ſtedfaſt in the faith.

2. The Stonyneſs of the ground, that hindred the growth of the Seed in the Parable: for which Faith layes hold on that Promiſe, Ezek. 36.26. I will take away the heart of Stone, and I will give you an heart of Fleſh.

2. The Thornyneſs of the ground, which alſo hinders growth. And theſe thorns are expounded by the Maker of the Parable, to be the Cares of the world, and deceitfulneſs of riches. But faith removes this hindrance, 1. Joh. p. 1995.4. This is the victory that overcometh the world, even our faith. Faith will tell us, All things are but loſs and droſs in compariſon of Chriſt.

4. The Worm of ſinful corruption: this at the root hinders growth. But the juſt lives by Faith the Life of Mortification, and therefore of Augmentation.

5. Evil Winds, that blaſt the fruit, hinder growth Theſe winds are Errors and falſe Doctrines: but Faith removes this hindrance. They that are well ſtored with Faith, will not be like children toſſed to and fro with every wind of Doctrine, by the ſleight of men, and cunning craftineſs, whereby they lie in wait to deceive, Eph. 4.13, 14.

Hence then we may receive Information in divers Particulars.

Ʋſe 1 Firſt, ſee the Difference between this life and all other lives. Other lives, as they have their increaſe, Information about ſpiritual growth.ſo they have their decreaſe alſo. Like the Sun, when it once comes to the high Noon, it declines again, and at laſt goes down, and leaves the world in darkneſs. There muſt come a time when the Sun of our life muſt ſet: Though it may be morning yet with ſome, and high-noon with others, yet the night of death comes, when no man can work. The times come on apace, when the keepers of the houſe ſhall tremble, and the ſtrong men ſhall bow themſelves, and the grinders ceaſe, becauſe they are few, and they that look out of their windows be darkned, &c. Eccleſ. 12. The ſtrongeſt life in nature muſt yield to death: but this Spiritual life of the Soul, is always on the increaſing hand, and never declines. The juſt lives by Faith the Life of Augmentation to his dying day, even till he comes to the ſtate of perfection, and in that ſtate he ſtands for ever. How excellent therefore is this life above all other lives! yea, above all other things in the world! All fleſh is graſs, (Iſa. 40) of a withering nature; but the word of the Lord (and that life which is begotten by that Word) endureth for ever; it is ever upon the growing hand. p. 200Some love to give in their Coat of Arms, a young Branch, or the Moon increaſing, with this Motto — Plu… Ʋltra. But alas! if they look at Temporal things, they do but ſpeak as they would have it, not as they ſhall have it: 'Tis but a dream, not a reality. They think their houſes ſhall continue for ever, and their dwelling-places to all generations: but alas! they do but think ſo; for, man being in honour, abideth not, he is like the beaſts that periſh, Pſal. 49 They ſhall be ſure to periſh, and their houſes too. The greateſt Perſons, the greateſt Families, the greateſt Kingdoms have their periods; they have their declenſions, old age, and death, as well as their youth and manhood. Grey hairs are here and there upon Ephraim, Hoſ. 7.9.Hos 7:9though he know it not: But true grace is ever in the Spring, there is no fall of the leaf in this Region: Pſal. 1.3. A Chriſtians Arms are indeed like Joſeph's, A fruitful Bough, even a fruitful Bough by a well, whoſe branches run over the wall, Gen. 49.22. Some fruitfulneſs indeed doth hinder the growth of trees; but a Chriſtians fruitfulneſs doth increaſe his growth; though he be fruitful, yet his branches run over the wall. His life of Fructification doth help forward his life of Augmentation. The juſt lives by Faith the life of Augmentation.

Inform. 2 A ſecond Point of Information, is, To let us ſee the difference betwixt a Believer and Unbeliever, or a true Believer and an Hypocrite. True Believers are like the Moon in her increaſe; Hypocrites like the Moon in her wane, ever leſs and leſs, till it altogether diſappears. They are like the graſs upon the houſe top, Pſal. 129. which withereth afore it groweth up to its full height: But true Faith is ever upon the growing hand.

Inform. 3 Thirdly, it informs us, That there are Degrees in Sanctification, becauſe there is a growth in Sanctification; and therefore Sanctification is not perfect at the firſt: For where any thing is perfect, there can be no addition or diminution. But in Sanctification there is a daily addition p. 201and augmentation. They that are truly gracious, grow in grace, 2 Pet. 3.2 Pet 3and in the knowledge of our Lord and Saviour Jeſus Chriſt. And therefore it ſhews the Miſtake of thoſe, who conceive Sanctification to be perfect at firſt; and ſo make no difference betwixt Sanctification and Juſtification: whereas the Scripture makes a wide difference: for▪ Juſtification is imputed, Sanctification is imparted and inherent: Juſtification is perfect, Sanctification is imperfect in this life in the beſt of Saints, even in the Apoſtle himſelf: Phil. 3.12. — I count not my ſelf perfect. Therefore there are degrees in Sanctification, it is not perfect at the firſt. Though all Saints are juſtified alike, they have an equal meaſure in that grace; yet all are not ſanctified alike, each hath his meaſure, Eph. 4.7. ſome have two talents, ſome five, &c. Mat. 25.

Inform. 4 Yet fourthly, obſerve, No man ſhould content himſelf with a ſmall meaſure of grace. He that hath Faith, lives the Life of Augmentation. So that it is not enough to walk according to the Rule in ſome things, but our endevour muſt be to walk up to the utmoſt extent, even to the height and breadth of the Rule, which is to walk accurately, Eph. 5.15. And till we come up to the Rule, we muſt ever be on the increaſing hand, getting ground of corruption, and coveting earneſtly the beſt gifts. For this is the man that lives by Faith the Life of Augmentation▪ And if we do not grow and go forward, we are ſure to go backward; as it is with the Mariner that is rowing againſt the ſtream, if he do but intermit a ſtroke or two, he loſes of his courſe; and as it is in our vital heat,Vid Ameſ. caſ. conſc. l. 2. c. 12. it never ſtands in one ſtate, if it increaſes not, it decays.

It alſo ſerves for Reproof.

Ʋſe 2 Firſt, to thoſe that grow not at all: Reproof for want of due growth.They are like Trees or Beaſts that are hide-bound, they ſtand at a ſtay, they thrive not, they come not forward: May be, they had as much knowledge, love to God, &c. ſeven years ago▪ p. 202as now; and ſo when for the time they ought to be teachers, they had need one teach them which be the firſt principles of the Oracles of God, Heb. 5.12. Like thoſe ſilly women ſpoken of by the Apoſtle, 2 Tim. 3.7. ever learning, and never able to come to the knowledge of the truth. Have theſe the true life of grace? Remember the grounds before laid down: That 1. Grace is of a growing nature. 2. Of a ſweet and deſireable nature. 3. That the End of Chriſts coming, is fruſtrate in reſpect of them. Again, have theſe any Faith? For 1. as Faith increaſeth, ſo other graces: Where is the Root, when there is no growth in the Branches? 2. How are ſuch united to the Head, that grow not? O what a diſhonour to their Head, as if he had no vertue to communicate to his Members! 3. How do ſuch remove the impediments of Spiritual growth? How can ſuch as theſe have any good aſſurance that they are planted in the Courts of the Lord? You would wonder, in caſe you had purchaſed a piece of ground in a good ſoil, planted a yong Orchard, appointed a skilful Gardiner, took notice of the height of your Trees, if you ſhould come ten or twenty years after, and finde them no higher. You would ſay, I never ſaw the like in all my life, theſe Trees were juſt as high when I planted them, as now; I could reach the tops of them then, and ſo I can now: it's the ſtrangeſt thing that ever I ſaw; ſurely they are dead. And yet do but change the name, and thou art ſuch a Tree: thou wert planted in God… Orchard twenty years ago, thou hadſt then as much love to God, and zeal for God, as now: it is to be feared thou art dead, though thou haſt a name to live.Rev. 3.1.Rev 3:1

Repr. 2 Secondly, this is ſo much the worſe, when the very judgement is corrupted. As the Apoſtle ſpeaks▪ Tit. 1.15. Their very minde and conſcience is defiled. If a mans judgement be corrupted, how ſhould he get the victory over corruptions? As diſeaſes are moſt dangerous, when they take the Brain and the Heart, and ſo ſeize upon the p. 203vital and animal parts: So in this caſe, they grow not▪ and they think verily they need not grow. Oh, ſayes one, I love God with all my heart: I thank God, I have a ſtrong Faith, ſayes another; I am as perfect as ever I ſhall be, ſayes a third; as perfect as Adam in the ſtate of Innocency, or the Saints in heaven. Indeed, if this were ſo, we need not grow▪ if our aſſurance were as good at firſt, without all doubting, as ever it ſhall be, we need not pray, Lord, increaſe our faith; or, Lord increaſe our other graces. But becauſe we are but babes in grace at the firſt, we had need grow, and pray that we may grow, till we come to be perfect men in Chriſt.

Repr. 3 Thirdly, it Reproves ſuch as grow downward in ſtead of growing upward; they grow lower, in ſtead of growing higher; they move earth-ward, in ſtead of moving heaven-ward. Theſe are Monſters in grace, ſuch as have declined from their firſt love; as Epheſus did, Rev. 2.4. It may be, time was, they had great love to God, his Word, his Meſſengers, to Family-duties, but now they are grown more remiſs and luke-warm, if not altogether oppoſite to what they ſo much loved before. Gal. 4.15. Where is then the bleſſedneſs you spake of? For I bear you record, that if it had been poſſible, you would have plucked out your own eyes, and have given them me. Am I therefore become your enemy, becauſe I tell you the truth? Some that profeſs'd great love, now oppoſite to thoſe perſons whom they loved before, and oppoſite to thoſe duties which they loved before; they think they are above ſuch duties, they fear not to neglect them, and ſo ſeldom perform them; truly fulfilling, what was falſly laid upon Job, Thou caſteſt off fear, Job 15.4.Job 15:4and reſtraineſt prayer before God.

Repr. 4 Fourthly, it Reproves ſuch, Oppoſers of growth in piety, are the Devils firſt-born.as are ſo far from growing themſelves, that they do what they can, to hinder the growth of others. And doubtleſs, the Spirit of Satan is in ſuch men. The Devil, if he cannot hinder the Conception p. 204of Grace, he will do what he can to prevent the Birth; if he cannot prevent that, he will do what he can to devour it, ſo ſoon as it is born, or at leaſt to hinder the growth. And ſo 'tis with men that are acted by that Spirit, if they cannot hinder the beginnings of Grace, they will do what they can to hinder the growth of it. They are as the Plague of Locuſts where they live: As the Locuſt and caterpiller devour every green thing (Exod. 10.15.) no ſooner doth a bud or bloſſom begin to peep out, but they devour it; ſo it is with theſe men, no ſooner do they perceive ſome fair puttings forth, or bloſſoms of Grace in any, but they will be ſure to ſnub them, and to carp at them. O, ſay they, what need you be ſo forward! you are too hot to hold! you cannot be content to do as the reſt of your Neighbors do! Are you wiſer than Goodman—ſuch a one? or Maſter—ſuch a one? And thus, many an old weather-beathen ſinner, is juſt like ſome old ſtinking Alder-tree, it grows not it ſelf, but cumbers the ground, and hinders the growth of all the Plants that are round about it, by the unwholeſom and malignant droppings of it, and is good for nothing but the fire. Such as theſe, have much to anſwer for; they muſt be anſwerable not onelyonly for all the good they have neglected themſelves, but for all the good they have hindred in others. Methinks, when I conſider the judgement of theſe men, I ſeem to hear the voice of that revenging Angel, Rev. 8.13. flying through the midſt of Heaven, ſaying, Wo, wo, wo to the inhabiters of the earth: for this is that very wo and curſe, which is pronounc'd from the very mouth of Bleſſing, I mean, from the mouth of Chriſt himſelf, Mat. 23.13. Wo unto you Scribes and Phariſees, hypocrites, for ye ſhut up the Kingdom of Heaven before men; for ye neither go in your ſelves, neither ſuffer ye thoſe that would enter to come in. Thus theſe kindes of men neither grow themſelves, nor ſuffer they thoſe that would, to be upon the growing hand. I ſay, they grow not themſelves▪ or if p. 205they do grow, it is the wrong way, (as I ſaid before) they grow worſe and worſe, till they have filled up the meaſure of their iniquity. Evil men, and ſeducers, grow worſe and worſe, deceiving, and being deceived, 2 Tim. 3.13. And believe it, theſe are ſins that fill up the meaſure apace, when what they can do, is done by taunts, and by threatnings, or cruel mockings, to hinder the growth of others. Such as theſe, are far enough from living the life of Faith in Augmentation.

Repr. 5 Laſtly therefore, it Reproves ſuch as grow in ſin, inſtead of growing in grace; that exceed the deeds of the wicked, while they ſtrive to out-drink, out-ſwear, out-vie one another. As 'tis ſaid of Herod, He added this yet above all, that he ſhut up John in the priſon. There are meaſures in ſin, as well as in grace; and it ſhall be more tolerable for ſome ſinners in the day of Judgement, than for others. Therefore take heed of growing in ſin, for with the ſame meaſure that we mete withall, ſhall it be meaſured to us again.

Ʋſe 3. Examination about ſpiritual growth.Next, let us examine whether we live by Faith aright; for then we live the Life of Augmentation. True grace is of a growing nature; the true Members of Chriſt are ever increaſing. Col. 2.19. The whole body, and every part of the body, increaſeth with the increaſe of God. Therefore, 1. Doſt thou increaſe? And 2. is that increaſe the increaſe of God, equal, uniform?

Queſt. How ſhall I know whether I grow?

Anſ. The firſt ſign of growth in grace,Firſt ſign of growth. is leſſening of corruption; as one increaſeth, the other decreaſeth, as it was with Paul and David. And in particular, the leſſening of ſinful Self-love. The more a man loves God, the leſs he values his own Self-intereſt, the more willingly he parts with it. Therefore, where Chriſt bid the young man, Go ſell all, Mat. 19.21. he proves he was not ſo well grown in grace, as he took himſelf to be: Yea, ſuch as had truth p. 206of ſaving grace, declared their weakneſs by this; Self-intereſt made Peter and the reſt deny Chriſt: but when they had more grace, they neglected their liberty and their lives; they rejoyced they were counted worthy to ſuffer for him. What things were gain to me, thoſe I counted loſs for Chriſt, ſayes Paul, Phil. 3.7. This was Levi's commendation for eminency of grace, Deut. 33.8, 9. Who ſaid unto his father, and to his mother, I have not ſeen him, neither did he acknowledge his own brethren, &c.

Second ſign of growth.Secondly, if thou groweſt, thou deſireſt, and takeſt in more nouriſhment. This is a good ſign, and ſtrong evidence of growth, a ſtrong deſire of nouriſhment, proceeding from a right principle. The natural Philoſopher gives this to be the reaſon, why children and yong men feed the oftner, and more than others do, becauſe they grow faſter. Men that are either declining, or ſtanding at a ſtay by reaſon of age or ſickneſs, are but pinglers at their meat, in compariſon of the others; they muſt have thus and thus dreſs'd or ſawc'd, or elſe little or nothing will down with them: Whereas the other that grow apace, will eat and digeſt any thing that is Mans Meat. So in Spiritual reſpects, it's a good evidence of a faſt and well-growing Chriſtian, when he is a well-feeding Chriſtian. Oh! he comes conſtantly to the Ordinances, he is ſo hungry and thirſty after the Word, he will not eaſily be perſwaded to miſs a Meals Meat: He lies drawing and ſucking at the breſts of the Ordinances, like a battening and well-thriving Childe:1 Pet. 2.2. Job 23.12.1 Pet 2:2Job 23:12 He ſaith with Job, I have eſteemed the words of his mouth, more then my appointed food. Whereas another, who grows little or nothing, is a very pingler at his meat, he cares not how ſeldom he hears or prayes; he is full of noiſom humours, and therefore his full ſoul loaths the honey-comb of the Word. He muſt have it thus and thus cook'd, or elſe he turns the the diſh about, and cries, Tuſh, this is no meat for me. p. 207It may be the very ſmell of the meat offends his dainry ſtomach, and ſo he riſes up from the Table, and turns his back upon the Ordinances: Whereas a growing Chriſtian feeds hard upon a plain diſh, he can well digeſt plain Preaching; he inquires not how toothſom, but how wholeſome his meat is. A well-feeding Chriſtian therefore gives an infallible ſign of a well-growing Chriſtian.

OnelyOnly take it with theſe three Cautions:Caution in 3 particulars. 1. If he deſires all parts of his nouriſhment. 2. If he deſires it from all perſons, whom God hath ſet apart to diſpenſe it faithfully. 3. If he deſire it at all times, when God adminiſters opportunity, and he may take it.

Caution 1 Firſt, if he deſire all parts of this nouriſhment; viz. the word of Correction, as well as the word of Comfort and Inſtruction. Herod fed gladly upon the latter, but the former would not down with him. And it is ſo with many hearers, they muſt have all ſweet, or nothing will down with them; ſweet flowers upon the top of the diſh, and ſweet ſawce at the bottom; the flowers of humane Eloquence for the manner of ſpeaking, and the ſweet ſawce of Placentia for the matter. Iſa. 30.10. Which ſay—to the Prophets, Prophecy not to us right things, speak unto us ſmooth things, &c. They cannot endure any thing that is ſharp, and bitter, though never ſo wholeſome; they will not ſwallow all the Roll: though the Apoſtle ſaith, Tit. 1.13. Rebuke them ſharply, that they may be found in the faith; and David ſaith, Pſal. 141.5. Let the righteous ſmite me, and it ſhall be a kindneſs, &c.

Caution 2 Secondly, it's a good evidence of growth, if we deſire it from all Stewards, or from all Cooks, that diſpenſe it faithfully. An hungry ſtomach is not over-nice in the choice of a Cook, ſo he be confident of his fidelity, that he will mix no poiſon with the meat: Whereas it may be a weak ſtomach longs for ſuch a diſh, and it longs for ſuch a Cook too, or elſe he can eat nothing; and when p. 208he hath it, it does him little good. As I have heard the ſtory of a Scholar, who falling ſick many miles from his College, had a great minde the Cook ſhould be ſent for to prepare him a diſh: Accordingly he came, and prepared it; when the Scholar had it, he could eat none. O ſays he, this is none of the College-broth: Nay, ſaid the Cook, you have not your College-ſtomach. So it is with many Chriſtians now adayes, who formerly had a notable ſtomach to the Word; now, they muſt have ſuch or ſuch a Cook to dreſs it, or elſe none will down; and when they have what they deſire, they feed not, they grow not as they were wont to do, becauſe they have not the ſtomach they were wont to have. And truly, this argues little grace, and much carnality in a Chriſtian: 1 Cor. 3.4. For while one ſaith, I am of Paul, and I am of Apollos, are ye not carnal? Note the phraſe, Luk. 1.70. As God ſpake by the mouth of his holy Prophets, &c. there's Prophets in the plural Number, and Mouth in the ſingular; as if all the Prophets had but one mouth. Therefore as God speaks by the mouth of all his Prophets, we ſhould hear from the mouth of all the Prophets: As they ſpeak as it were with a ſingle mouth, ſo we ſhould hear with a ſingle ear; not ſinfully preferring one before another, while they all ſpeak the ſame truth. This was Ahabs fault, his falſe Prophets muſt dreſs all his diſhes; there was but one faithful Cook (Micaiah) and he cries out againſt him, as if death had been in the pot, I hate him, ſays he, for he does not propheſie good unto me, but evil. Whereas all the fault was in the ſtomach, not in the Cook; Micaiah was not an evil speaker, but Ahab was an evil hearer, full of prejudice, and full of partiality.

Caution 3 Thirdly, it is a good evidence of growth, if we deſire this nouriſhment at all times. As David ſaith, Pſal. 106.3. Bleſſed is the man that doth righteouſneſs at all times: So we may ſay, Bleſſed is the man that heareth the Word of Righteouſneſs at all times. Men may be Time-ſervers in p. 209their hearing, as well as Time-ſervers in their speeches or actions. Herod, and Agrippa, and Felix, had their good moods in hearing at ſome times, but they were ſoon weary: Act. 24.25. Go thy way, ſays Felix to Paul, for this time, and when I have a convenient time, I will ſend for thee. But we never reade of that convenient ſeaſon any more, it ſeems he had enough of him at that time. Some will have a Sermon at a running-pull, as it may be they will have a Meals meat, once a week or once a monethmonth, or upon ſome high-day, as they call it, and yet diſdain the ſame Word at other times. As if Sermons were like ſome kinde of dainties and rarities, onelyonly in ſeaſon at ſuch a time. Thus multitudes deſire a Sermon upon Chriſtmas day, (as they call it.) I do not deny, but ſome may deſire it out of a kinde of conſcience to the duty: but I am confident the major part, though they deſire a Sermon, yet they more deſire their carnal liberty, &c.

Thirdly, it is a good evidence of growth,Third ſign of growth. if thou getteſt more ſtrength by thy nouriſhment. When the Goſpel comes▪ not in word onelyonly, but in power, thou getteſt more ſtrength;Explicated in 3 things. 1. To do more: 2. To bear more: 3. To ſhake off the yoke of Ceremonies and Indifference with more eaſe.

This is an evidence of growth.

1. Thou canſt do more than formerly,1. Strength to do duties. in performance of holy Duties. 2. In reſiſting Temptations.

1. In performance of Duties: a ſtrong man will do twenty times as much as a childe or a ſick man. How doth Chriſt convince the Church of Epheſus, that ſhe had loſt her firſt ſtrength of love to God, but becauſe ſhe had loſt her firſt works? Therefore he ſaith, Rev. 2▪5. Remember whence thou art fallen, and repent, and do thy firſt works. On the other ſide▪ how doth he prove the Church of Thyatira to be on the growing hand? How doth he prove her grace to be more than formerly, but by her works? becauſe her works were more, Rev. 2.19 I know thy p. 210works, and charity, and ſervice, and faith, and thy patience, and thy works, and the laſt to be more than the firſt. If Chriſtians can pray better, and hear better, and confer better, and meditate better, and practiſe better, and all this from an inward Principle, it argues they are upon the growing hand: Therefore they are grown to a ſtrange paſs, that caſt off all care of duties.

And reſiſt temptations.2. If thou groweſt, thou canſt ordinarily do more in reſiſting Temptations. 1 Joh. 2.14. I have written to you, young men, becauſe ye are ſtrong, and have overcome the wicked one. How doth he prove they were ſtrong in grace, but becauſe they had overcome the evil one? On the other ſide, how did it appear that Samſons ſtrength was departed from him, but becauſe he could not do as at other times, when the Philiſtines came upon him? It argues a Chriſtian is weak, and decays in grace, when he cannot reſiſt Temptations as formerly▪ Time was, when Jeruſalem was beautiful, and yet could reſiſt Temptations to Spiritual Adultery: but when ſhe had once yielded, and was overcome by her filthy lovers, God ſaith, How weak is thy heart, O Jeruſalem! Ezek. 16.30. He hath moſt grace, who taking to himſelf the whole armour of God,Eph. 6▪10.Eph 6:10 is ſtrongeſt in the Lord, and in the power of his might, that he may be able to ſtand againſt the wiles of the Devil.

2. Strength to bear.2. As he is able to do more, ſo to bear more: He is the ſtrongeſt Chriſtian, that can bear the heavieſt burthen,

In 3 things.1. Of Afflictions and Perſecutions: 2. Of Wrongs and Injuries: 3. Of his Brethrens Infirmities.

1. Afflictions.1. Of Afflictions or Perſecutions. It argued a great growth of grace in the Apoſtles, that whereas before Chriſts Paſſion, they could not ſo much as endure to hear of it with patience; (O ſaith Peter, Be it far from thee, Lord▪ this ſhall not be unto thee, Mat. 16.22.) Now they themſelves can ſuffer and that not onelyonly with patience, but with much rejoycing: Acts 5.41. They rejoyced, p. 211that they were counted worthy to ſuffer for his Name.

2. He is grown ſtronger,2. Injuries. that can bear a greater burthen of Wrongs and Injuries. Time was, he could bear no thing, but was fire and tow; like the two Diſciples, that would have fire come down from heaven to conſume the Samaritans: but now he is grown ſo ſtrong, he can pity and pray for thoſe that wrong him moſt, as Steven did. It is very obſervable, that when Chriſt commands his Diſciples to forgive thoſe that wrong them ſeven times a day, Luke 17.5. they pray, Lord, increaſe our faith; as much as to ſay, there muſt be a great ſtrength of faith to enable to forgive injuries.

3. He is grown ſtronger,3. Infirmities of others. that can bear a greater burthen of his brethrens Infirmities. When he ſees they are weak in knowledge, weak in love, weak in the government of their paſſions, yet he beareth with them, he will not preſently caſt them off, and unbrother them. Time was, when he was weak in grace himſelf, he was very cenſorious, when he ſaw the failings of others, he would ſay, The man hath no grace in him, I will have nothing to do with him: but now he is grown ſtronger, he can better bear the infirmities of the weak, Rom. 15.1.

3. He is ſtronger,3. Strength to ſhake off Ceremonies. that can ſhake off the yoke of Ceremonies, and things indifferent, with more eaſe, not making conſcience of them as of things neceſſary. Therefore Rom. 14.7. the Apoſtle ſhews they were weak that made a difference of meats and days, where God had made none. Now they, becauſe they would be ſure to eat no forbidden meat, would live onelyonly upon herbs: He that is weak, ſaith he, eateth herbs. It is the weakneſs of Chriſtians, to be too ſcrupulous in meats and dayes, eſpecially where the Ordinance of man hath onelyonly made the difference: This is not their ſtrength, but their weakneſs.

4. Though he that hath moſt grace hath moſt ſtrength, p. 212Fourth ſign of growth.yet he is alſo on the growing hand, that is moſt ſenſible of his weakneſs. For the ſtrongeſt Chriſtian hath much remaining weakneſs. Now it is part of our ſtrength of grace, to be ſenſible of this weakneſs: When I am weak, then am I ſtrong, 2 Cor. 12.10. A weak Chriſtian is ready to think himſelf ſtrong, as Peter did, when he was weak as water; Lord (ſaith he) though all men ſhould deny thee, yet will not I. But a ſtrong Chriſtian is moſt ſenſible of his weakneſs, for his ſight is clearer to ſee his ſin, and his will is more ſanctified to hate it: therefore if thou ſaiſt thou art rich, it argues thou art poor. Rev. 3.17. Thou ſaiſt thou art rich, and haſt need of nothing, and knoweſt not thou art poor, and wretched, and miſerable: and if thou ſaiſt thou art poor, it argues thou art rich; Rev. 2.9. I know thy tribulation, and poverty, but thou art rich: And the reaſon is▪ becauſe the true ſenſe of our own poverty and weakneſs, doth cauſe us to run to God; and like the Conies, to make our burroughs in the everlaſting Rock of his Name. Here is the ſtrength of a feeble people: Prov. 30.26. The Conies are a feeble people, yet make their houſes in the Rock. It argues ſtrength of grace, when we are ſo far gone out of our ſelves, out of our graces, duties, parts, performances, that we burrough our ſelves deep in God.

Fifth ſign of growth.5. The more any aim at Gods glory in what they do, the more grace they have received from God. The Scribes and Phariſees were men of great parts, but they did all for their own glory, Mat. 6.2. therefore they were but Hypocrites, they had no grace: but they that have moſt grace, do moſt ſeek Gods glory, Iſa. 25.3. The ſtrong people ſhall glorifie thy Name: and the more Job ſaw of God, the more he debaſed himſelf; Job▪ 42.5, 6. I have heard of thee by the hearing of the ear, but now my eye ſees thee; therefore I abhor my ſelf, and repent in duſt and aſhes.

Thus we are to examine whether we do increaſe or no.

p. 213And 2. Is that increaſe the increaſe of God? Exam. 2. What is the increaſe of God.1. For the Author. 2. For the Matter. 3. For the Manner. 4. For the Meaſure.

1. There is an increaſe, which is but the increaſe of the Creature, a natural increaſe, which a natural man may attain to, in the exerciſe of Moral Vertues, the habit whereof is ſtrengthned by frequent acts: for, Rom. 2.14. They do by nature the things contained in the Law: This onelyonly makes the increaſe of the natural man.

2. There is a Diabolical increaſe, when a man is puft up with knowledge, with a ſuperſtitious obſervation of a voluntary Humility in meats, and drinks, and days,Col. 2.16, 17, 18, 19.Col 2:16Col 2:17Col 2:18Col 2:19 and worſhipping of Saints and Angels. It is an eaſie matter to increaſe in this kinde of devotion; the Devil will be a mans Tutor in this School; this is but a Diabolical increaſe. It may be truly ſaid of ſuch perſons. Non creſcunt ſed turgent, They do not grow, but ſwell; like ſome excreſcence, like a Byle or Wen upon the Body, it hath no kindely growth from the Head, but unnatural Tumour, from ſome vicious humour: Hab. 2.4. His ſoul which is lifted up, [or, which is ſwoln] is not upright in him.

But 3. there is an increaſe which is cald the encreaſe of God.Col. 2.19.Col 2:19

Firſt, as God is the Author of it, not any Creature.1. Author of Divine increaſe. As God begins this life, ſo he carries it on: Joh. 1.13. They that believe, are born, not of blood, nor of the will of the fleſh, but of the will of God: And he increaſeth it, Phil. 1.6. He begins the good work, and he will perform, or finiſh it, to the day of Chriſt.

Secondly, for the Matter of it. True Humility,2. Matter. Self-denial, ſaving Faith, which are Graces incommunicable to natural men and hypocrites: Theſe are graces which do accompany Salvation, as the Apoſtle ſpeaks, Heb. 6.9. And they are God's for the matter of them, under a more ſpecial conſideration.

Thirdly, for the Manner. 3. Manner.The increaſe of God is uniform p. 214and proportionable; ſuch a man increaſeth in all parts alike, Head, Heart, Hands, Feet, and all; he increaſeth in the knowledge of the Truth and the love of the Truth proportionably. But now the increaſe of the Hypocrite is very uneven and unequal, a monſtrous increaſe; like the increaſe of ſome Monſter,Simile. that hath a great Head, and a little narrow Breſt, without Hands and Feet; ſuch is the increaſe of an hypocrite: he may have a great Head, a great deal of ſuperficial knowledge, but a narrow Breſt, no love to the Truth, no Hands to practice that which is good, no Feet to walk with God: This is a monſtrous increaſe.

4. Meaſure.Fourthly, for the Meaſure. The increaſe of God is a great increaſe; as in Scripture, Trees of God, ſignifie great Trees; and Mountains of God, great Mountains: ſo the increaſe of God is a great increaſe. Though the beginnings of ſuch as have the truth of grace, be ſmall, yet their latter end doth greatly increaſe, Job 8.7. Every gracious perſon goes beyond an hypocrite, he grows beyond the ſphere of his activity, beyond the ſphere of nature or art; and ſo he increaſeth not with the increaſe of a Creature, but with the increaſe of God, 2 Coloſſ▪ 19.

Q. But will ſome ſay, If we muſt thus judge of our growth, then I fear I have no Faith, no Grace, becauſe I cannot perceive that I grow, unleſs it be downward; methinks I grow worſe and worſe, therefore I fear I have no Grace.

What to judge in ſenſe of want of growth.Anſ. 1. Poſſibly thou haſt none indeed, therefore examine whether ever thou wert ſoundly humbled or no, ſo as to be effectually driven home to Chriſt, and haſt received him for thy King and Prophet, as well as Prieſt.

A. 2. If ſo; yet know, it's poſſible for a gracious perſon, for want of watchfulneſs in the uſe of Means, to ſtand at a ſtay, or to decline and fall back.

p. 215Q. But you will ſay, What then is the difference between the falling back of an Hypocrite and a true Believer?

Anſ. 1. The Believer is humbled when he loſeth ground,Difference of drawing back. therefore he cries out, as David, Pſal. 119. ult. I have gone aſtray like a loſt ſheep; Lord, ſeek thy ſervant: but ſo doth not the Hypocrite.

A. 2. A Believer recovers himſelf again ere it be long, and gets ſtrength by his fall, as Peter did; but an Hypocrite doth not ſo, but ſtill goes down the ſtream, and will never take the pains to row up again.

A. 3. Whereas thou ſaiſt, Thou doſt not grow; it may be it is with thy Soul, as with Trees in Winter, though they do not grow above-ground, yet they grow underground; though they do not grow in the branches, yet they grow in the root; and the growth of the root in the Winter, will further the growth of the branches when Summer comes. And this is Gods method with his people, he makes them firſt grow in the root, before they grow in the branches: Iſa 37.31. The remnant of the houſe of Judah ſhall take root downward, and then they ſhall bring forth fruit upward. Now it may be thou doſt not grow ſo much upward for the preſent, (which is the grief of thy Soul) yet for thy comfort, if thou groweſt more downward in Humility, and Self-denial, and Self-abhorrency, thy condition is good, and the Spring of Grace will come upon thy Soul ere long, when thou ſhalt hear that comfortable voice of Jeſus Chriſt, Cant. 2.10, 11, 13. Riſe up, my love, and come away; for lo, the winter is paſt, the rain is over and gone, the flowers appear on the earth, the time of the ſinging of birds is come, &c. So that, even your complaining of your want of growth, may be a ſign of your growing in the root. I had rather hear an humble Soul ſay, Alas! I am wretched, and miſerable, and poor, and blinde▪ and naked; then to hear a proud Phariſaical Laodicean ſay, God I thank thee, I am not as other men, p. 216I am rich, and increaſt with goods, and have need of nothing.

A. 4. I anſwer, Whereas thou ſaiſt, thou doſt not grow; it is not an eaſie matter to perceive growth very ſuddenly. If a man ſtands and looks on a Tree never ſo long, he cannot perceive it to grow; but if he take the height of it, and come again five or ſix years after, he ſhall eaſily perceive it is grown. And ſo it is in grace; it is not eaſie for the preſent to diſcern its growth: Mar. 4.27. The ſeed springs and grows we know not how; but in time we ſhall eaſily perceive it is grown.

A. 5. Whereas thou ſaiſt, Thou doſt not grow; it may be it is true, for the preſent thou doſt not grow at all, but art like the parched earth; yet if thou canſt but lay hold of Gods Covenant by Faith, that will make thee grow afreſh; as the Rain and the Sun makes the graſs to revive, that was even withered and dead before. This was Davids comfort, though he was like a branch ſpringing out of a dry ground, as it is ſaid of Chriſt, Iſa. 53.2. yet, 2 Sam. 23.3, 4, 5. he was aſſured, God would make him grow again, even as the tender graſs out of the earth, by clear ſhining after rain.

Simile. Ʋſe 2. Humiliation for ſmall growth.The fourth Uſe is for Humiliation, in that (upon trial) we finde ſo little growth amongſt us. We grow more opinionative from day to day, but we grow not more active: we deſerve not the commendation of the Church of Thyatira, Rev. 2.19. Thy laſt works are more than thy firſt; but rather the reproof of the Church of Epheſus, ver. 4, 5 Thou art faln from thy firſt love; repent, and do thy firſt works. Therefore we have cauſe to be humbled, and repent. Chriſt may ſay to England, as to Epheſus, I have this againſt thee, that thou art faln from thy firſt love. We are like forgetful and careleſs Scholars, deſerving to be put down into a lower Form: Whereas it is the property of ſuch as are admitted into the School of heavenly Wiſdom, to increaſe in learning. Prov. 1 5. p. 217A wiſe man will hear, and increaſe learning: and Prov. 9.9. Give inſtruction to a wiſe man, and he will be yet wiſer. It is true indeed, our heads are full of disputes, but our hearts are ſo little grown in the love of the Truth, that we are but very dwarfs in practical Religion. If we compare our ſelves with the Worthies of God in former generations, (as the Spies ſaid of the inhabitants of Canaan) they may well ſeem as Giants in our eyes. What a deal of heavenly-heartedneſs, what love, what humility, what faithfulneſs was to be found among them? If Luthers Courage, Calvins Painfulneſs, the Martyrs Zeal (hotter than the fire which conſumed them) might be found in our days, I ſhould hope we did then begin to grow, and to recover our firſt love. But alas! while we are ſo lukewarm, that we can bear them that are evil, Rev. 2.Rev 2and bear evils in our ſelves, where is our growth? Do not many queſtion, whether the Pope be Antichriſt, and whether the Church of Rome be a true Mother? Others, though they cannot deny, but that the Church of Rome i… the Scarlet Whore, the Jezabel ſpoken of in Scripture, yet the zeal of ſome is grown ſo cool, they could finde in their heart they might have a Toleration, even for Jezabel her ſelf, contrary to manifeſt Scripture: Rev. 2 20. Thou ſuffereſt the woman Jezabel, which calleth her ſelf a Propheteſs, to teach, and ſeduce my ſervants. Hiſtories tell us, That Adrian and Heliogabalus, and ſome other Roman Emperours, did command all kinds of Worſhip in one and the ſame Temple; but it tended to no other purpoſe, than the like device of Julian the Apoſtate, who gave Hereticks freedom amongſt right believers, not that he cared for one or the other, but that by their mutual diſtractions and diſſentions, they might deſtroy both. And therefore what thoſe Factors of Satan did invent for the advancing of his Kingdom, let it be far from the practice of Saints: Let us rather recover our firſt love to the Truth of God; yea, let it grow and increaſe: and truly if we p. 218grow not, how ſhall we be able to look Chriſt in the face, when he comes to take account of us? We are planted in ſuch a ſoil, ordered by ſuch an Husbandman, watered by ſuch heavenly ſhowers, in the diſpenſations of Ordinances, that we ſhall be both the wonder and ſhame of Chriſtians, if we grow not.

Ʋſe 5. Of thankfulneſs for growth.The fifth Uſe, is to ſtir us up to thankfulneſs, that the juſt lives by Faith the Life of Augmentation, eſpecially in ſuch times as theſe; That grace ſhould thus increaſe, either in the Church in general, or in any particular Chriſtians heart, conſidering how great oppoſition it meets withall: When ever doth a man in earneſt profeſs himſelf a Chriſtian, but all the Powers of Darkneſs, in Hell, and upon the Earth, proclaim open wars againſt him? Beſides the clog of his own ſinful corruptions, which hang heavy upon him, (for the Fleſh is ever luſting againſt the Spirit) and yet he grows; In ſpight of Satan, the Prince of the Air, Eph. 2.Eph 2who blows forth many a terrible ſtorm to blaſt the fruit; In ſpight of the World, which ſends forth many a ſharp froſt, to nip the fruit in the bud; In ſpight of Corruption, which lies as a Worm at the Root, to eat out the very heart and power of godlineſs; yet he grows for all this. And how comes this to paſs? Surely you will ſay, here is aliquid Dei, the finger of God muſt needs be in it. The preſervation of Grace in this caſe, is wonderful. If you ſhould ſee a Ruſh-candle ſet without doors in the midſt of ſtormy Winds and Rain, and yet continue light, you would ſtand and look upon it with admiration; and yet thus is the little Candle of Grace preſerved. Pſal. 18.28. The Lord my God will light my candle; yea, he keeps it light, when the Prince of the Air, and all his inſtruments, joyn all their forces to blow it out. God lighted ſuch a Candle by Luthers Doctrine, as could never be blown out to this day: All the breathings, and threats, and bellowings of the Romiſh Bulls; all the thunderings of the Popiſh Canons, could never blow it p. 219out. This is the Lords doing, and it ought to be marvellous in our eyes: Marvellous indeed, that truth and grace ſhould be preſerved under ſuch oppoſition, but much more marvellous, that it ſhould be increaſed thereby, that it ſhould be like the Camomile, the more it is trodden upon, the more it grows; like a Tree, the more it is lopt and topt, the more is flouriſhes and ſpreads. That the Churches ſhould be edified, and multiplied, when they had reſt through all Judea, and Galilee, and Samaria, it is not ſo wonderful, Acts 9.31. but that they ſhould then grow and increaſe, when there was no reſt, no peace to him that went out, nor to him that came in; That the Blood of the Martyrs ſhould be the Seed of the Church; That the Church ſhould grow and thrive beſt under oppoſition, this is the Wonder of Wonders! which plainly ſhews, the increaſe is not of man, but of God; and therefore he ſhould have all the glory of it.

The ſixth Uſe, is for Exhortation,Ʋſe 6. Of Exhortation to growth. To labour to live by Faith the Life of Augmentation. It is a ſhame for a Chriſtian not to grow: A Chriſtian ſhould out-grow others, as much as the Palm-tree exceeds ordinary Plants:Pſal. 92.12, 13.14, 15.Ps 92:12Ps 92:13Ps 92:14Ps 92:15 therefore labour to grow, 1. In**Prov. 2.7. & 10.14. & 15.7. Iſa. 11.9. Col. 1.10. Pro. 2.3, 18 & 2.1, 5, 8, 9. Phil. 1.9.10.Prov 2:7Prov 10:14Prov 15:7Isa 11:9Col 1:10Prov 2:3Prov 2:18Prov 2:1Prov 2:5Prov 2:8Prov 2:9Phil 1:9Phil 1:10 Knowledge; Let the word of Chriſt dwell plentifully in you, Col. 3.16. 2. In Faith; to be rich in faith, though poor in the world, Jam. 2 5. Col. 2.7. 3. In Charity, and in good Works, Phil. 1.9. The poor Macedonians were rich in their liberality, 2 Cor. 8.2. The abundance of their joy and deep poverty, abounded to the riches of their liberality. It is the beſt riches of rich men, to be rich in good work…, 1 Tim. 6.18. Let not rich men give poorly, while poor men give richly; let not a poor Widow caſt in more, than all the rich men, into Gods Treaſury: However we grow in wealth, let us labour to grow in Grace.

1 Motive to incite us to it, may be à decoro, Motivesfrom the comelineſs of it. It is the ſweeteſt ſight that can be,1. Comelineſs. to ſee a Chriſtian flouriſhing as the Palm-tree, and growing p. 220like the Cedar in Lebanon, as Pſal. 92.12. Such are indeed the excellent of the earth, as Pſal. 16.2. We ſay of tall perſons, they are proper perſons: Oh what comely perſons ſhould we be; if we were tall in grace; without this, the beſt of natural perfections are but as ſo many Jewels in a Swines ſnout, Prov. 11.22. Let us therefore labour to grow in grace, as we deſire to be comely in the eyes of Jeſus Chriſt, Cant. 7.6, 7. Chriſt ſaith of his Church, How fair and how pleaſant art thou, O love, for delights? thy ſtature is like a Palm-tree: O let us not be as low ſhrubs, but as tall Palm-trees, if we deſire to be comely in his eyes.

Simile. 2. Pleaſantneſs.2. A jucundo, from the pleaſantneſs of it, Prov. 3.17. Her ways are ways of pleaſure, and all her paths peace: So that the further you go, the more pleaſure ſtill you meet with; the deeper you drink in this cup, the ſweeter ſtill; the more you grow in grace, (in ordinary courſe of diſpenſation) the more you grow in comfort, Rom. 14 17. The Kingdom of God is righteouſneſs, peace, and joy in the Holy Ghoſt. The more righteouſneſs, the more you increaſe your peace and joy, till you come to enter into the joy of your Lord; ſuch as grow in grace, get nearer heaven from day to day. For grace and glory do onelyonly differ in degrees. Therefore, as that ſweet Bird of the morning, the Lark, ſings and mounts upward, raiſing her Body and her Note both together, riſing ſtill higher and higher, nearer heaven, and further from earth: So a Chriſtian raiſed up upon the wing of heavenly Affections, Meditations, Prayers, holy Actions, whilſt he thus grows in grace through the ſtrength of Chriſt, he gets nearer heaven, and further off from the earth:Col. 3. Phil. 3.Col 3Phil 3 He ſets his affections on things above, and not on things on the earth: His converſation, and City and Trade, is in heaven; and thus he riſeth higher and higher, and is tranſlated from glory to glory, even as by the Spirit of our God: and is not this a pleaſant life? and what is it, but to begin heaven upon earth, p. 221even to ſit with Chriſt in heavenly places.

3. Ab utili, from the profit of it:3. Profit. Though we could earn nothing but damnation by all our obedience, as of our ſelves; yet God is ſo merciful, that he rewards every man according to his works, Pſa. 62.12. Alſo to thee, O Lord, belongeth mercy, for thou rendereſt to every man according to his works. So that if we yield our praiſe and increaſe to God, the earth ſhall yield her increaſe to us: Pſal. 67.6. Then ſhall the earth yield her increaſe, and God, even our God, ſhall bleſs us, when the people praiſe him. But if we withdraw our ſervice from God, the creatures ſhall withdraw their ſervice from us. Hoſ. 2.9. I will take away my corn in the time thereof, &c. But if we yield our increaſe to God, then heaven and earth, and all creatures, yield their increaſe to us: ver. 21. I will hear the heavens, ſaith the Lord, and they ſhall hear the earth, &c. Some are of opinion, that we ſhall not onelyonly have more bleſſing upon earth, but more glory in heaven, conceiving that there ſhall be degrees of glory, according to our degrees of grace. There are Arguments on both ſides: Some conceiving, glory ſhall be equal, becauſe the Merit of Chriſt is equal; Therefore in the Parable of the Vineyard, he that laboured moſt received no more, than he that laboured the ſhorteſt time; every man receives his penny, Mat. 20. But the Parable cannot be meant of eternal life; for there are no murmurers in heaven, ſuch as you finde in the Parable, that murmured becauſe they had no more. But that other Parable in the 19 of Luke, doth rather ſet forth the ſtate of glory, upon the return of the Nobleman, where he that gained moſt, received moſt reward; he that gained ten talents, was made ruler over ten Cities; and he that gained five, was made ruler over five. Yet this doth not infer merit of Works neither, but a gracious diſpoſition in God, to encourage his ſervants in a way of well-doing. It is the Apoſtles argument, to quicken up Chriſtians to be upon the growing hand. 1 Cor. 15. ult. p. 222Therefore my beloved brethren, be ye ſtedfaſt, unmovable, always abounding in the work of the Lord, for your labour ſhall not be in vain in the Lord. However, ſuppoſe it were in vain in reſpect of our glory, yet we are ſure it is not in vain in reſpect of Gods glory. You know what Chriſt ſaith, Joh. 15.8. Herein is my Father glorified, that you bear much fruit. Now we ſhould prefer Gods glory before our own Salvation: therefore we ſhould be upon the growing hand.

4. Equity.4. Ab aequo, from the juſtice and equity of it: for, God affords us as great means for our increaſe in theſe Goſpel-times, as ever he did; he puts us into fat paſtures, and well watered, Pſal. 23. therefore it is a ſhame for Gods people not to grow, not to bring forth twins, as Cant. 6.6. They ſhould grow twice as faſt, bring forth twice as many Lambs, twice as much Wooll, twice as much Milk, as thoſe that go upon bare Commons. All the world may cry ſhame on ſuch a man that is high fed, and often fed with fat and ſweet Ordinances, if he be ſtill like Pharaohs lean Kine, as lean and ill-favoured as ever he was before. Certainly, fat Ordinances and lean Souls do not well agree. We are to look upon it as the greateſt of Judgements, to have (as Pſal. 106.15.) leanneſs ſent into our ſouls, while we are fed with Manna. We look on it as an affliction, to have an over-lean Body; but it's a far ſadder condition, to have a lean Soul. Of the two, it were much better to have a well-thriving Soul, and a lean Body, than a well-thriving Body, and a lean Soul: it is a great mercy when both proſper, 3 Joh. 2. I wiſh above all things, that thou maiſt prosper, and be in health, as thy ſoul prospereth. Oh it is a ſweet thing, eſpecially to have a proſpering Soul, and ſtill upon the growing hand: and God expects it ſhould be ſo, where he affords good diet, great means of grace; as Dan. 1.10. The Prince of the Eunuchs ſaid to Daniel, I fear my Lord the King, who hath appointed your meat and your drink, if you ſhould p. 223look ill, who fare ſo well, I ſhould be ſure to bear the blame; it were as much as my head is worth. So certainly, where God affords precious food for precious Souls, if theſe Souls be lean under fat Ordinances, either thoſe that are fed, or thoſe that feed them; either the Stewards, or the houſehold; either Miniſter or people, or both, are ſure to bear the blame. It is but equal and juſt that ſuch ſhould grow. We do not wonder to ſee lean Sheep upon bare Commons; but when we ſee Sheep continue lean in fat Paſtures, we think their meat is ill beſtowed on them: and therefore let us ſtrive to be on the growing hand.

Obj. But it may be you will ſay, Whatever means we enjoy, what can we do, without the Spirit which worketh all in all?

Resp. Therefore as a further Motive, or incentive of this Motive, thou haſt in this reſpect, great advantage from the Time: For theſe are the times, wherein God hath promiſed to pour out his Spirit more abundantly; Joel 2.28. I will pour out my Spirit upon all fleſh. The Spirit was not given before, in compariſon; but now God hath promiſed it ſhall be poured forth; therefore ſue out the Promiſe, and you ſhall grow: Luk. 11.13. If ye being evil, know how to give good gifts to your children, how much more ſhall your heavenly Father give the Holy Ghoſt to them that ask him? In this reſpect it was prophecied, that Chriſtians ſhould be ſtronger, and better grown in the latter age of the world. We have every way greater advantage: we do not onelyonly ſtand upon the ſhoulders of our Forefathers Examples and Experiences, but we have (or may have) more Spirit within us alſo. Indeed, in regard of bodily ſtature, the firſt age brought forth Giants, and the laſt Dwarfs: But in regard of Spiritual growth, it was prophecied, the laſt ages ſhould bring forth the Giants, in compariſon of the former: Zech. 12.8.—He that is feeble among them, at that day ſhall be as David, and the houſe of David ſhall be as God, as the Angel of the Lord before p. 224them. Under the firſt Covenant, the Church was like a little childe in her minority, under Tutors and Governors, becauſe ſhe was weak: but now under the ſecond, being adult, and of riper years, it is expected ſhe ſhould be taller and ſtronger in grace. Therefore as there is growth in the Church in general, ſo there ſhould be growth in every particular Chriſtian alſo; the plenty of means, and the pouring out of the Spirit in theſe dayes, calls for it at our hands.

5. Safety.5. A tuto, from the ſafety of this growth. A man indeed may grow too great in other things; but there is no danger of exceeding in this growth. And yet it is ſtrange to ſee, how little Chriſtians affect this better kinde of growth. They will ſay, They have Knowledge enough, and Grace enough: but one ſhall hear few ſay, I am rich enough, and ſtrong enough, and honourable enough. Men love growth in their bodies, in their eſtates, in their children, yea, growth in their cattel and trees: Oh how do they rejoyce to ſee them grow well, and come forwards? and why ſhould we not much more love growth in our Souls? For a man may grow too great in other things, but there is no danger of exceeding in this growth. A man may grow too exceeding tall, he may become a Monſter; he may grow too fat, he may grow to be a burthen to himſelf; he may grow too rich, as well as too poor: Therefore ſayes Agur, Give me neither poverty nor riches, but feed me with food convenient, Prov. 308. Yea, one may grow too rich, though in the place of a King: Deut 17.17. He ſhall not greatly multiply to himſelf gold and ſilver, i.e. immoderately addict himſelf to get riches; and the reaſon is given, Deut. 8.13, 14. Becauſe exceſs in theſe things, lifts up the heart, and makes it forgetful of God: therefore a man may grow too rich, there is danger in that; but a man can never be too gracious too zealous, too holy, there is no danger in that: for it is written,1 Pet. 1. Mat. 5.1 Pet 1Matt 5 Be ye holy, for I am holy; Be ye perfect, p. 225as your Father which is in heaven is perfect. There is ſafety in this growth.

6. A neceſſario, from the neceſſity of growth:6. Neceſſity. 1. In regard of the Precept; for God commands us to grow in grace as well as to have any grace at all: 2 Pet. 3. ult. Grow in grace. 2. In regard of the End; 1. That God may be glorified by our growth: Such as grow not, diſhonor God, diſcredit Gods Ordinances, as if there were no ſtrengthning vertue in them; they diſcredit his Promiſe, as if there were no truth in them: therefore Pſal. 92.14, 15. They ſhall be fat and flouriſhing, to ſhew that the Lord is upright; as thoſe that grow apace, declare Gods righteouſneſs, that he is faithful upon his word; ſo thoſe that grow not, as much as in them lies, would faſten unfaithfulneſs and unrighteouſneſs upon God. 2. As we our ſelves deſire to attain that happy end of appearing before God in Sion, we muſt go from ſtrength to ſtrength, Pſal. 84.7. On the other ſide, there is woful danger in ſtanding at a ſtay, not increaſing, but hiding our talent in a Napkin: Mat. 25.28, 30. Take therefore the talent from him — and caſt ye the unprofitable ſervant into utter darkneſs, there ſhall be weeping, and gnaſhing of teeth. The Word of God is a precious talent; but how many by their ſlothfulneſs and unprofitableneſs, have deprived themſelves of that precious treaſure? What admirable Prerogatives had the Jews once above all the world? To them were committed the Oracles of God, Rom. 3.2. & 9.4. But becauſe they did not grow in grace, but received it in vain, therefore was the Bread of Life taken from them, and they now ſuffer that miſerable famine ſpoken of Amos 8.11. a famine of hearing the Word of God. Not much better is the condition of the Greek Churches, which being planted by the Apoſtles themſelves, enjoyed the light of the Word as we do; but becauſe they did not walk anſwerably to the light, and grow in grace, therefore the ſad night of Turkiſh Darkneſs and Tyranny hath p. 226overſpread them. That the like judgement may not befall us, Let us labour to grow by the Means, that God may continue them to us, and that we may leave them as a Legacy to our Poſterity after us

Q. But what are thoſe Means, in the uſe whereof we be enabled to grow?

R…sp. For underſtanding whereof, however it is true, we can do as little by any power of our own, for the increaſing of our ſpiritual ſtature, as for the increaſing of our natural. Mat. 6.27. Which of you by taking care, can adde one cubit to his ſtature? Yet as we muſt not neglect eating, and drinking, and exerciſe, under pretence that we cannot adde a cubit to our ſtature; ſo we muſt not neglect the uſe of ſpiritual Means, under pretence that we can adde nothing to our ſpiritual ſtature.

Q. What are theſe means then?

Means of ſpiritual growth.R. If thou wouldſt grow, plant thy ſelf in a good ſoil; not onelyonly in Chriſt, but under Chriſt, in the ſociety of the faithful: Pſal. 92.13. They that be pla…ted in the houſe of the Lord, ſhall flouriſh in the Courts of our God. With the holy, thou wilt ſtill be more holy; but with the froward, thou wilt learn more frowardneſs. The Tree grows not, that is planted in the barren heath, but that which is planted in a fruitful orchard.

2. Mean. Much Prayer.2. Be much in Prayer, That God would make thee increaſe and abound in love, 1 Theſſ. 3.12. Paul may plant, and Apollo water, but God gives the increaſe, 1 Cor. 3.6, 7. Pray for wholeſome ſhowers, fair winds, and ſeaſonable Sun-ſhine, that thou maiſt grow.

1. Pray for wholſome ſhowers. Iſa. 5.Isa 5Firſt, for wholeſome Showers. When God would not bleſs, but blaſt his Vineyard, he commands his clouds, that they ſhould rain no more rain upon it. What are theſe clouds, but the Miniſters of his Word? Deut. 32.2. My doctrine ſhall drop as the rain, my ſpeech ſhall deſcend as the dew, as the ſmall rain upon the tender herb, and as the ſhowers upon the graſs. What the Miniſter draws and exhales p. 227out of the deep Fountain of Gods Word, is diſtilled down again by the heat of the Spirit into the hearts of the people, and ſo they grow.

Secondly, pray for fair Winds: a good and a wholeſome air, makes much for growth.2. For fair winds What are thoſe fair Winds, but the ſweet gales of the Spirit, going along with the Word? The rain rides along upon the wings of the wind; and if the wind of the Spirit do not bring the rain, we will never grow, ſo as to be fruitful in Chriſts Garden: Therefore pray with the Church, Cant. 4.16. Awake, O North wind, come thou South, and blow upon my Garden, that the ſpices thereof may flow out.

Thirdly, pray for ſeaſonable Sun-ſhine. It is the Sun,3. For ſeaſonable Sun-ſhine. with the rain, that makes fruitful: 2 Sam. 23.4. The tender graſs ſprings out of the earth, by clear Sun-ſhine after rain. The calidum and humidum in a ſweet mixture, is the life of every creature. What is this Sun-ſhine, but the ſenſe of Gods love in Chriſt warming our hearts? Mal. 4.2. The healing wings of the Sun of Righteouſneſs.

3. We muſt Exerciſe grace much,3 Mean. Much exerciſe. as well as pray much, or elſe we tempt God in prayer. Bodily exerciſe is a ſpecial Means of natural growth, elſe the beſt diet does no good: So is Spiritual exerciſe a Means of Spiritual growth. Therefore Paul directs Timothy, 1 Tim. 4.7, 13, 14, 15. Exerciſe thy ſelf unto godlineſs, give attendance to reading, to exhortation, to doctrine,— Neglect not the gift that is in thee—Meditate upon theſe things, give thy ſelf wholly to them, that thy profiting may appear to all.

4. Let the uſe of all Means be mixed with Faith.4 Mean. Uſe all means in faith. The juſt lives by faith. Therefore pray, as Luk. 17.5. Lord, increaſe our faith; without it, no Word, nor Sacraments, nor Prayer, nor any Ordinance, can be profitable for increaſe: Heb. 4.2. But the Word did not profit them, being not mixt with faith in them that heard it. As ſome meats, p. 228mixt with ſome ingredients, nouriſh much; ſo do the Ordinances, when mixt with faith, As Daniels Pulfe, mixt with faith, made him look better, and grow fatter, than thoſe that fed on dainty fare: So men living under ordinary Means, may thrive better, mixing the Word with Faith, than thoſe that live under higher enjoyments, continuing in unbelief.

5 Mean. A good ſtomach.5. Get a good Stomach to thy Spiritual diet, if thou wouldſt grow. Though men have never ſo good meat, yet they thrive not if they have no appetite to it: So it is alſo in Spiritual reſpects; Luk 1.53. He filleth the hungry with good things, but the rich he ſendeth empty away. Mat. 5.6. Bleſſed are they which hunger and thirſt for righteouſneſs, for they ſhall be ſatisfied.

6 Mean. Draw influence from Chriſt.6. If thou wouldſt grow, thou muſt be daily applying thy ſelf to Chriſt thy Head, for conſtant and renewed influence from him. As all life, ſo all increaſe is from the Head: Chriſt is the Head, from which all the body by joynts and bands, having nouriſhment, miniſtred and knit together, increaſes with the increaſe of God, Col. 2.19.

7 Mean. Applying the Promiſes of growth, and pleading them.7. Lay hold of the Promiſe of growth, and plead it, if thou wouldſt grow to purpoſe. That is the beſt growth, when there is a growth to a ripe harveſt; and that is the beſt harveſt, that is both ripened and reaped by laying hold of the Promiſe, as the root of all growth: Gen. 8. ult. Seed-time and harveſt ſhall not fail, ſays God; and ſo he hath ſaid concerning Spiritual ſeed-time and harveſt, Pſal 126.5, 6. They that ſow in tears, ſhall reap in joy; he that goeth forth and weepeth, bearing precious ſeed, ſhall doubtl…ſs come again with rejoycing, bringing his ſheaves with him. Plead this Promiſe of God, when thou perceiveſt the ſeed of grace is ſown in thy heart, but thou mourneſt for want of growth; Lord, thou haſt promiſed, Seed time and harveſt ſhall not fail, &c. make this good to my Soul.Job 8.7.Job 8:7 Thou haſt ſaid, Though the beginnings of thy people be ſmall, yet the latter end ſhall greatly increaſe. p. 229Thou haſt ſaid, Such as are planted in thy houſe, ſhall be fat and flouriſhing, Pſal. 92.13. Thou haſt ſaid, I will be as the dew unto Iſrael, and he ſhall grow as the Lilly, Hoſ. 14.5, 6, 7. Thus lay hold upon God, and binde him faſt in the words of his own Promiſe; and ſay,Gen. 3 2.Gen 3:2 I will not let thee go, except thou bleſs me with this bleſſing of growth: and then thou ſhalt certainly finde vertue flowing from Chriſt, in the Conduit-pipe of the Promiſe. By theſe things do men live,Iſa. 38.16. Mat. 4. 1 Kin. 17.16.Isa 38:16Matt 41 Kgs 17:16 even by every word that proceeds out of the mouth of God. As life comes at the firſt in a way of Promiſe; ſo life is increaſt alſo thereby from day to day. And thus by Faith, laying hold on the Promiſe, the juſt live the life of Augmentation; their life (as the VVidows Oil) increaſing by the Word of the Lord.

8. Labour to take Delight in the ways of God,8 Mean. Delight in Gods ways. to finde what is promiſed. Job 22.26. Thou ſhalt have delight in the Almighty. VVhat children delight in, they prove excellent in that way, they grow up to perfection in it. If we could delight our ſelves in the law of the Lord, then we ſhould be as Trees planted by the rivers of water, that bring forth their fruit in ſeaſon. Pſa. 1.2, 3.

9. Be careful to remove Impediments of growth.

Firſt, root up the Weeds of ſinful Corruption,9 Mean. Remove all Impediments. which choak the good corn: Caſt out thoſe noiſom Humours out of the ſtomach of the Soul, which ſowre the good Milk of the VVord, and make it unprofitable. 1 Pet. 2.1, 2. Wherefore laying aſide all malice, and all guile and hypocriſies, and envies, and evil speaking, as new born babes deſire the ſincere milk of the word, that you may grow thereby.

Secondly, Take heed of a conceit of perfection,2 Imp. that we are grown enough already. VVhat made the Church of Laodicea ſo lazy and lukewarm, Rev. 3.17. but becauſe ſhe ſaid, ſhe was rich and full? VVhat made Paul ſo active for God, but becauſe he was very ſenſible of his imperfection? p. 230Phil. 3.12. He look'd upon himſelf as not come up to his full attainments, not yet perfect, therefore he was ſtill preſſing forward.

Imp. 3 Thirdly. Take heed of Envy and Contention, 1 Cor. 3.1, 2. The Corinthians were but babes in Chriſt: why ſo? they were full of contentions: The Body of Chriſt edifies it ſelf in love, Eph. 4.16. Therefore it conſumes it ſelf, by fretfulneſs and envy.

Imp. 4 Fourthly, Take heed of Hypocriſie and Ʋnfruitfulneſs. I put them both together, becauſe they are never aſunder. Thoſe that have nothing but leaves without fruit, like the barren Fig-tree, are ne…r unto curſing and blaſting: Such are ſo far from growing, that they wither away, and are good for nothing but the fire, becoming trees twice dead, and plucked up by the roots, Jude 12.

Imp. 5 Fifthly, Take heed of Despiſing Ordinances; they are given to advance growth: Eph. 4 11. He gave ſome Apoſtles, ſome Prophets, and ſome Paſtors and Teachers, for the perfecting of the Saints, for the work of the Miniſtery, for the edifying of the Body of Chriſt, &c. Therefore where theſe are deſpiſed, there muſt needs be a decay; therefore 1 Theſſ. 5.19, 20. Quench not the Spirit, and Despiſe not Prophecying, are put together, to ſhew, That deſpiſing Prophecy, is the way to quench the Spirit.

Imp. 6 Sixthly, Take heed of unneceſſary Converſation with wicked men: This is a hindrance of growth; this cools your zeal, and gives a check to your ſpeed in your Chriſtian Race: therefore David, Pſal. 119.115. Depart from me ye evil doers, for I will keep the Commandments of my God. As if he could not poſſibly go on and grow in grace, ſo long as the wicked ſtood in his way.

Imp. 7 Spiritual pride and ſelf-confidence.Seventhly, We muſt know, That Gods withdrawing the influence of his grace from the Soul, may cauſe a ſtop or a decay for a time; which God uſually does, either to prevent, or elſe to cure Spiritual Pride and Self-confidence. When Peter was confident of his own ſtrength, Chriſt tells p. 231him, Before the Cock crew, he ſhould deny him: and it was Chriſts looking back upon Peter, that quickned him again; therefore, I ſuppoſe, it was not ſo much the ſtrength of the tentation, as Peters weakneſs in reſiſting, and that weakneſs proceeding from Gods withdrawing himſelf, that was the cauſe of Peters fall: For his tentation was as ſtrong afterwards, when he was threatned by the ſame Authority yet anſwered ſo couragiouſly, Acts 4.19 But now God aſſiſted, before he did withdraw. Therefore take heed of Spiritual Pride, and truſting to the Mountains of Grace received, Pſal. 30.6. for then God turns away his face, and we are troubled; he withdraws the influence of his grace, and then we decay; it is fall of the leaf with us, as with the Trees in Autumn, and we cannot grow again, till the Sun of Righteouſneſs make a new spring.

Ʋſe 7 The ſeventh Uſe, is for Comfort to thoſe that are apt to be diſcouraged at the ſmall beginnings of grace;Comfort at ſmall beginnings of grace. as the old men wept, when they ſaw the Foundation of the ſecond Houſe, how far it came ſhort of the Glory of the firſt, Ezr. 3.12. So many, when they conſider the firſt fabrick, how God made Man after his own Image, in perfect Righteouſneſs and Holineſs; and then look on the ſecond, in the work of Regeneration, how far it comes ſhort, they lament, Alas, alas! are theſe Bodies and theſe Souls the Temples of the Holy Ghoſt? To ſuch I would ſay, as Zech. 4.10. Who hath deſpiſed the day of ſmall things? Though the ſecond Temple at the beginning be far ſhort, yet in concluſion it ſhall exceed the former. Hag 2.9. This Temple is made of living ſtones, 1 Pet. 2.5. nay, of growing ſtones, Eph 2.21. We wrong a mans work, if we judge it before it be finiſht: ſo we wrong Gods work, and our ſelves, if we judge it before it be finiſht. The juſt ſhould live by Faith the Life of Augmentation, to encourage him againſt all diſcouragements. 2 Cor. 4.16. Therefore we faint not—while we look not at the things that are ſeen, but at the things that are not ſeen. It was ſuch an encouragement p. 232to Elijah, when he diſcerned but a cloud about the bigneſs of a hand, that he could from thence foretel abundance of Rain, 1 King. 18. So it may be an encouragement to us, if we can but diſcern the leaſt beginnings of grace, for then it will certainly increaſe, till it be perfected to the day of Chriſt, Phil. 1.6.

Ʋſe 8. Direction of behaviour towards the weak.The eighth Uſe, is for Direction, how to carry our ſelves towards the weak, not in a way of moroſity, to deſpiſe them, or diſcourage them; but in a way of lenity and equanimity, to be tender over them, and encourage them. As Chriſt is far from breaking a bruiſed reed, or quenching the ſmoking flax, that he ſtrengthens the one, and blows up the other: ſo ſhould we do; and by this means it may come to paſs, that many that are laſt, may be firſt; they may out-grow many that went before them. VVe do not expect that from new-born babes, that we expect from grown men: but, becauſe they are ſo little and tender, we are very indulgent towards them; we nouriſh and cheriſh them, and ſo they grow on to maturity. Thus they that are grown Chriſtians, ſhould carry themſelves towards them that yet are but babes in Chriſt. Thus we have ſeen, that the juſt lives by Faith, in reference to the Augmentation or increaſe of his life, with the uſes of it.