CHAPTER II: About growth in vivification; three questions—
sin, be it uncleanness, or the like, when committed, doth increase a disposition to every sin, yet so as it leaves a present greater disposition to that particular sin than any other, and increaseth it most in potentia proxima, though all the rest in potentia remota: so in every act of mortification, though the common stock be increased, yet the particular lust we aimed at hath a greater share in the mortification endeavoured, as in ministering physic to cure the head, the whole body is often purged; yet so as the head, the party affected, is yet chiefly purged, and more than the rest.
CHAPTER II
Three questions resolved concerning positive growth.
OTHER questions there are concerning that other part of our growth, namely, in positive graces and the fruits thereof.
Quest. 1.—As, first, Whether every new degree of grace runs through all the faculties?
Ans.—I answer, Yes: for as every new degree of light in the air runs through the whole hemisphere, when the sun shines clearer and clearer to the perfect day, which is Solomon's comparison in the Proverbs; so every new degree of grace runs through, and is diffused through the whole man. And therefore also, 1 Thess. 5:23, when the Apostle there prays for increase of grace, he prays they may be
'sanctified wholly, in body, soul, and spirit.' And every new degree, though it begins at the spirit, the understanding, yet goes through all; for so, Eph. 4:23, 24, 'Be renewed in the spirit of your minds, and put on the new man:' it runs therefore through the whole man, having
renewed the mind; as the work of grace at first, so after still continually 'leaveneth the whole lump.'
Quest. 2.—Whether one grace may not grow more than another?
Ans. 1.—I answer, first, that it is certain that when a man grows up in one grace, he doth grow in all; they grow and thrive together.
Therefore, in Eph. 4:15, we are said to 'grow up into him in all things.' Growth from Christ is general; as true growth in the body is in every part, so this in every grace. Therefore, 2 Cor. 3:18, we are said to be 'changed into the same image from glory to glory.' Every increase stamps a further degree of the whole image of Christ upon the heart. So the Thessalonians, their faith and their love did both overflow, 2 Thess. 1:3.
Ans. 2.—Yet, secondly, so as one grace may grow more than some other:— (1.) Because some are more radical graces, as faith and love, therefore of the Thessalonians' faith the Apostle says, 2 Thess. 1:3, that it did 'grow exceedingly;' and then it follows, their love 'did overflow.'
(2.) Some graces are more exercised, and if so, they abound more; as though both arms do grow, yet that which a man useth is the stronger and the bigger, so is it in graces. In birds, their wings, which have been used most, are sweetest to the taste. As in the body, though the exercise of one member maketh the body generally more healthful, yet so as that member which is exercised will be freest from humours itself; so it is here. So 'tribulation worketh patience, patience experience,' Rom. 5. Many sufferings make patience the less difficult, and much experience, many experiments, make hope greater.
(3.) Again, thirdly, that some graces are more in some than others, appears hence; for what is it makes the differing gifts that are in Christians but a several constitution of graces, though all have every
grace in them? As now in the body every member hath all singular parts in it, as flesh, bones, sinews, veins, blood, spirits in it, but yet so some members have more of flesh, less of sinews and veins, &c., whence ariseth a several office in every member, according as such or such similar parts do more or less abound in a member. The hand, because it hath more nerves and joints in it than another member, though less flesh, yet how strong is it, and fit for many offices! The foot is not so. So in Christians, by reason of the several constitution of graces, and the temper of them more or less, have they several offices in the church, and are fitted for several employments. Some have more love, and fit for offices of charity; some more knowledge, and are fit to instruct; some more patience, and are fitter to suffer; some for self-denial, and accordingly do grow in these more specially.
Quest. 3.—The third question is, Whether this increase be only by radicating the same grace more, or by a new addition?
Ans.—I answer, that by adding a new degree of grace, as in making candles, which is done by addition; when a candle is put anew into the fat of boiled tallow, every time it is put in it comes out bigger, with a new addition; or as a cloth dipped in the dye comes out upon every new dipping in with a deeper dye. And this is done by a new act of creation, put forth by God. Therefore when David, being fallen, prayed for increase of grace, he says, 'Create in me a new heart.' And therefore, Eph. 4:24, when the Apostle exhorts to further putting on the new man, and speaketh of growth, he adds, 'which is created;' for every new degree is created as well as the first infusion, which shews the difference between natural growth and this. In natural growth there needs not a new creation, but an ordinary concurrence; but it is not so in this: that God that begun the work, by the same power perfects it. And therefore, Eph. 1:19, he prays that the believing
Ephesians might see that power that continued to work in them to be no less than that which raised up Christ: for though natural life may with a natural concurrence increase itself, because the terminus à quo, the term from whence it springs, is but from a less degree of life
to a greater; yet it is otherwise in this life, and our growth in this is from a greater degree of death to a further degree of life. And therefore, Phil. 3:11, the Apostle calls growing in grace a going on 'to attain the resurrection from the dead.' And therefore the same power that raised up Christ must go along to work it. Hence also every new degree of grace is called a new conversion,—'Except ye be converted,' says Christ to his disciples converted already,—because the same power that wrought to conversion goes still to this. And therefore it is said that 'God gives the increase,' 1 Cor. 3:7; and it is called 'the increasing of God,' Col. 2:19; so, Hos. 14, shewing the ground why they grow so fast, 'Thy fruit is found in me,' says God, ver. 7.
Although this is to be added by way of caution and difference, that therein God doth proportion his influence to our endeavours, which in conversion at first he doth not. Therefore we are said to be fellowworkers with him, although it be he that gives the increase, 1 Cor.
3:6–8; the same you have also Rom. 8, 'We by the Spirit do mortify the deeds of the flesh.' We, as co-workers with the Spirit.