Chapter III
What it is to briny 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 graces
: 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. i. 7, and yet he tells them that they were babes and carnal, chap,
iii. 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, xiii., 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. xii. 7 ; but graces, as love,
faith, and humility, these 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 sanctifica-
tion running along with it, will increase our account ; for God will crown Ms 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 blos
soms, 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. iv. 15; and to the Corinthians,
6 Covet the best gifts, especially whilst you are young ; yet we are not simply thereby to take an estimate of our growth.
CHAP. III.] TEE TRIAL OF A CHRISTIAN S GROWTH. 465
Caution 3. Though this let 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 unfaith fully, were lessened.
And ^consideration may help to answer some doubts and objections which some Christians have about their growth; as, because they cannot pray BO we 1 as others, nor do so much service to the saints as some do, therefore tney bring forth less fruit. Thou mayest bring more fruit for all that if tnou walkest humbly in thy calling, and prayest more ferventlv, 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, and not envy others that have them; 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 quick ness 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 taB own salvation. A musician when he is young is able to sing sweetlier tnan 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 better 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 trait also ; so, Jer. xvii. 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 xv. b ; 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 taut: of his labours than formerly, or haply he may be laid aside. So says the Baptist of himself, I must decrease, John iii. 30. John when Christ came to preach, had less comings in. And in this respect, old Christians fl 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 s JNow, God s work with us in doing good to others may be less when yet nis works m us may be more; for as there are
< diversities of gifts, so of operations, 1 Cor. xii 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 m that eminent apostle, Paul, the grace of God was more in him, and o wrought more with him in doing much good to others, 1 Cor. xv. 10and God also will reward according to the fruit of our doings, as Jer. xvii 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 XVIL, 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 : other wise, whatever it be he doth by us, he will reward but according to our works, as concurrent with his. So, 1 Cor. iii. 8, the Apostle upon this ocVOL. in. 2 G
466 THE TRIAL OF A CHRISTIAN S GROWTH. [PART I.
casion intimates that seeing it is God that gives the increase, he says that
1 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 shop-windows 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 there
fore 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. i. 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 spiri tual 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 instru ments ; 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
CHAP. Ill] THE TEIAL OF A CHRISTIAN S GROWTH. 4GJ
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. xii. 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 skis Wp. True growth begins at the vitals; the heart, the liver, the blood gets sound ness and vigour, and so the whole man outwardly ; this heart-godliness 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. ix. 20, and so a mixed multitude, it is said, went out with the Israelites, Exod. xii. 38, to sacrifice to the Lord; but ere long, as Num. xi. 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, pre sumption 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.,
468 THE TEIAL OF A CHEISTIAN s GEOWTH. [PAET I,
general and particular, and all the duties of a Christian. Thus it may be when grown up we are less 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 these, we must not say
therefore that we are fallen or decayed; for there are many other duties to
be done besides these, which haply then we neglected, but now make con
science 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 establish
ment, 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. iii. 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
* do with all his might what his hand therein finds to do, he is the best Christian. And therefore, 1 Thess.
to go about his calling cheerfully, and to
iv. 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
f walk honestly towards them without ;
with their hands/ that they may
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. iii. 12, and chap. iv. 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 may glorify God more. And therefore, as when Paul would gladly have been with Christ, for
<
e that is best for me, says he, yet, says he, to
CHAP. III.] THE TRIAL OE A CHRISTIAN S GROWTH. 469
abide here is more profitable for you, Phil. i. 24. So, to enjoy immediate communion with God in prayer, and to meditate all the week long, is more for the comfort of a man s particular; but to be employed in the business of a man s calling, the more profitable for the church, or commonwealth, or
family. And therefore it is to be accounted a bringing forth of more fruit, when both are joined and wisely subordinated, so as the one is not a hin drance to the other. Though the child, out of love to his mother, and the sweetness he hath in her company, could find it in his heart to stay all day at home to look on her , yet it pleaseth her more for him to go to school all
day, and at night to come home and be with her, and play with her; and she then kisseth him, and makes much of him. Children when they are
young, they eat often, and do little, and we allow them to do so ; afterwards you set them to work, and to school, and reduce them to two good meals, and they thrive as well with it.
470 THE TRIAL OF A CHRISTIAN S GROWTH. [PART I