CHAPTER III: What it is to bring forth more fruit explicated—
(2.) 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 gospel, brought forth fruit,' Col. 1:6. Others have rubs, and for some time of their lives stand at a stay. And thus some do presently after their first conversion, as the church of Ephesus, who 'fell from her first love.'
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 again the first principles' of religion, Heb. 5:12. 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 died 'rich in good works;' Stephen died 'full of the Holy Ghost,' Acts 7. It is with several Christians as with several planets: the moon goes her course in a month, the sun in a year, the rest in many years, so as often they that live shortest grow fastest.
CHAPTER 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 discern what it is to bring forth more fruit.
And this I will explicate two ways:—
I. First, negatively; what it is not to bring forth more fruit really, though in appearance and in show it be a growth in fruit, which occasions many mistakes.
II. Secondly, positively; what it is truly to bring forth more fruit.
I. For the first:— 1. First, to grow is not only or chiefly to grow in gifts or abilities, as to preach and pray, &c., but to increase in grace: in gifts only, so reprobates may grow; yea, and so true believers 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 carnal,' chap. 3:2, 3. And therefore in the 12th chapter, after he had spoken of gifts, and endeavouring to excel 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, says he, 'I shew unto you a more excellent way,' in the last verse of that 12th chapter. And what was that? It follows in the 13th chapter, even true grace, charity, love to God, and love of our brethren. A dram of that is, says 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 edify them especially, 1 Cor. 12:7; but graces, as love, faith, and humility, those are given to save a man's own soul, and therefore therein is the true growth. Yet as concerning this I will propound a caution or two:— Caution 1.—Indeed, 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 puff 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 blossoms, not fruit.
Caution 2.—Again, men are indeed to endeavour 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 gifts,' especially whilst you are young; yet we are not simply thereby to take an estimate of our growth.
Caution 3.—Though this lot me withal add, that often by increasing in grace a man increaseth in gifts, and for want of increasing in grace, gifts also do 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 do so much service to the saints as some do, therefore they bring forth less fruit. Thou mayest bring more fruit for all that, if thou walkest humbly in thy calling, and prayest more fervently, though less notionally or eloquently. By how much the more we are humble, prize ourselves less by them, and use them in Christ and for Christ, seeing they come all from him; the more we are contented to want them, find not envy others that have thorn; so much the more fruit we bring forth, even in the want of such gifts.
Again, decay in gifts, as in old age, doth not always 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 quickness when they are old, nor be so active, stirring, forward, it follows not that they bring not forth more fruit. David when he was old could not govern the kingdom, nor do the church that service he had done formerly, yet true fruit he might grow in, in regard of his personal carriage towards God for his own salvation. A musician when he is young is able to sing sweetlier than when he is
old; or when his vigour decays, his joints grow lame, he cannot play as he had wont; yet still he may grow a batter musician, and have more skill, and set better. Affections, the quickness of them depends much upon bodily spirits.
2. Our bringing forth more fruit, it is not to be measured simply by our success 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 success 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 success and exercise of gifts a man may decrease when he grows older, and so see less fruit of his labours than formerly, or haply he may be laid aside. So says the Baptist of himself, 'I must decrease,' John 3:30. John, when Christ came to preach, had less comings 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 God's works in us, and God's works with us. Now, God's work with us in doing good to others may be less when yet his works in us may be more; for as there are
'diversities of gifts,' so of 'operations,' 1 Cor. 12:4, 6. The Holy Ghost may use one of less grace to do more good than one of more: though herein this caution is to be added, that he delights usually to honour those of most sincerity with most success; 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 do much good, and we intended and aimed to do 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 do much good, then the fruit that is done is reckoned him as his; otherwise, whatever it be he doth by us, he will reward but according to our works, 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 says that 'God will reward men according to their own labours;'
not simply according to his works by them. As if God doth not go forth with a minister whose heart is much set to do good and to convert souls, to do so much good by him as with another, who is in his own spirit less zealous; yet if his heart was large in desires, and his endeavours great to do good, God will reckon more fruit to him than to another that had fewer endeavours, though more success.
3. This growth in grace, and bringing forth more fruit, is not simply to be reckoned by the largeness or smallness of those opportunities which men have of doing more or less 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 shopwindows shut, night overtakes them, and the power of darkness, as it did Christ himself 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 grows and brings forth before God more fruit, because he accepts the will for the deed. So the Baptist was hindered in his latter time in prison, when yet he brought forth more fruit; and therefore he envied not Christ that got all his custom, his hearers, and disciples, but rejoiced 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, whenas he being in prison, he heard others preached, and that out of envy to him, others out of good-will, I in prison rejoiced, says he, 'that Christ is preached,' though I cannot do it myself; and I know, says 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 go all opportunities of advancing himself and his credit, or ease, or carnal advantages, then the more fruit he brings forth in those opportunities, the more is reckoned on his score.
4. It is not always to be measured by accessory graces, as joy and spiritual ravishment, &c., which tend to the bene esse, the comfort of a Christian; but it is to be estimated rather by those substantial graces, as faith, humility, love, strong and solid affections to what is good. The other may decrease when these that are more substantial do increase. These sweet blooms may fall off when fruit comes on; though the gloss wear out, no matter, so the stuff be strong and substantial. Young Christians grow like new instruments; they have more varnish than old, but not so sweet a sound. Yea, often the decreasing of those superadded graces are a means of the increase of the other. Want of feeling causeth more exercise of faith, as taking away bladders exercises a man to swim. One that hath bladders, and the stream with him, seems 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. Spiritual 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.
5. It is not increasing in outward professing, and a seeming forward, but especially in inward and substantial godliness; 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 further 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 think 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 days: make bigger clothes than they can grow to fill; as they say of elephants, that the skin is as big at first as ever after, and all their lifetime their flesh grows but up to fill their skin up. True growth begins at the vitals; the heart, the liver, the blood gets soundness and vigour, and so the whole man outwardly; this heartgodliness is the thing you must judge by.
6. And yet, even in inward affections many be deceived; even there the party for Christ in appearance may be greater than 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 joys greater, his sorrows violenter than afterwards. More of his heart joins in duties at first; but afterwards, though less, yet more spiritually and truly. The objects being then new, draw all after them: not only spirit, or that new principle of grace is stirred then, but flesh also. The unregenerate part becomes a temporary believer 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 less. Not only godly sorrow is stirred to mourn for sin, but carnal sorrow, being awakened by God's wrath, joins also, and so makes the stream bigger. Infidelity itself, like Simon Magus, for a while believes. Whilst the things of grace are a wonder to a man, as at first they are, presumption joins and ekes out faith. A great party in the heart 'cleaves by flattery,' as the phrase is in Daniel, and for by-ends, which, after some progress, fall off and faint in the way; and those lusts that, over and above their true mortification, were further cast into a swoon, begin again to revive.
All this was resembled to us by the coming of the children of Israel out of Egypt, when, by those plagues in Egypt, and Moses's call, not only the Israelites, but even many of the Egyptians were wrought upon, and began out of self-love to fear the Lord, Exod. 9:20, and so 'a mixed multitude,' it is said, went out with the Israelites, Exod.
12:38, to sacrifice to the Lord; but ere long, as Num. 11:4, this mixed multitude began to murmur, and to fall off. So, at a man's first setting out at his first conversion, mixed carnal affections, the unregenerate part, through the newness of the objects, and impression of God's wrath, and heavenly ravishments, are wrought upon, and go out with the new Israel to sacrifice, but after a while these fall away, and then the number is less; but the true Israelites may be increased. Hence it is that young Christians, if they know their hearts, complain more of hypocrisy, and old Christians of
deadness. So, in times of peace, presumption ekes out faith, and makes it seem a great deal, which in times of desertion and trial falls off; and then, though the believing party be less, yet more sincere.
When the fire is first kindled, there is more smoke, even as much as fills the house; but after the flame comes, that contracts all into a narrow compass, and hath more heat in it. So it is in young
Christians, their affections, which Christ compares to the smoking flax, their joy in duties, their sorrow for sin, their love of God, is more, but exceeding carnal; the flame after, though less, grows purer, and less mixed with vapours of corrupt self-love.
7. We must not measure our bringing forth more fruit by some one kind or sort of duties, but by our growth in godliness, in the universal extent and latitude of it, as it takes in and comprehendeth the duties of both callings, general and particular, and all the duties of a Christian. Thus it may be when grown up we are loss in some sort of duties than 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 less time in those, 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 grown more, and do bring forth more fruit. Perhaps we bring forth less fruit of some one kind than afore, but if we be filled with all variety of fruits of the first and second table of our general 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 days in fasting and prayer. And then we allow them to do 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 year, (as I may so allude,) as for
young married persons it was provided in Leviticus; and parents and masters are to give allowance to such, then in their travail of their new birth, to lie in, and not to be cruel to them, in denying them more time than ordinary.
So also when they are in desertion,—which is a time of sickness, and in sickness 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 yourselves, 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 natural 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 do no business; but when once they are gotten to the city of refuge, then they fall about their business and callings again. Hence young
Christians are apt to be more negligent in their particular callings, and are all for the duties of religion, for their present distress and estate requires it. Ancienter Christians are apt to abound more in the duties of their particular calling. But he that hath learned 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 go about his calling cheerfully, and to 'do with all his might what his hand therein finds to do,' he is the best Christian. And therefore, 1 Thess.
4:10, when he had exhorted them to increase more and more in grace, he goes on, ver. 11, to exhort them also 'to do their own business, 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 Apostle's exhortation in that epistle, may stand together, increasing in holiness, of which he had spoken before, chap. 3:12, and chap. 4:1, 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 man's self, and is a heaven upon earth; but to be conversant in our callings is more 'profitable to others,' and so