Of Growth in Grace, Sermon 2
SERM. II.
I Shall now proceed further in this Argument concerning growth in Grace: And before I come to make use of this point, I think it very requisite to give you some account of the Reasons which this Chapter (besides what might be drawn up from the whole Epistle) which I have spent so much time upon. The Reasons that it holds forth unto you, and with respect unto which, the Apostle doth give this in charge, and thus require of Professors, that they grow in Grace. And if the things be but well weighed, truly we shall find that there are very pressing Reasons and Arguments to be drawn from this very Chapter, to promote this cause, and to quicken Professors to diligence and care, that they may answer this, though that is laid upon them. And be pleased now to take a brief account of some of the particulars which lye before us in the Chapter.
1. First of all, The Apostle speaks of the last dayes, ver. 4. He intimates to us, that there are dayes which shall be the terminating dayes of time. Dayes which shall put an end (by their expiration) to time. And so it shall come to pass, that time shall be no more; there are the last dayes. And forasmuch as this charge that is given here, To grow in Grace, doth in a special manner refer to such times and dayes, which shall be the last dayes, the concluding dayes: Truly there is very great reason that Professors that are reserved for these last dayes, should look well to their growth. Alass, if so be that the Corn be not of a considerable growth, if the Harvest is near at hand, when the growing time comes to beat an end, what hope is there to be had concerning it. If so be that Professors that have the last dayes coming upon them, shall not be found to be in a growing condition, and be careful to answer their duty this way, how will they be able to comport with these last dayes.
2. The Apostle intimates to us, That in these last dayes there shall come scoffers. (You must understand that these things refer to these latter ages, and this latter time of the world that we are fallen into). There shall come scoffers, that shall do what they can to scoff others out of their Religion, and make a very mock of Godliness, and upbraid the Servants of God with their hopes and expectations. Now upon this account it is most rational, that the Apostle should thus give in charge, That Professors look to their growth in Grace, that they may be able, being well improved in the Grace that is bestowed upon them, they may be enabled to bear up against all the scorns, and scoffs, and derisions that they may meet withal from men of prophane spirits; lest otherwise, through want, or weakness in Grace, they bedasht out of countenance, and so either desert their cause, or act unworthily in the management of it: thats a second thing. Truly its a great tryal, the tryal of mocking and scoffing; When men shall meet with such kind of dealing at the hands of prophane wretches; when they shall flout and jeer at them for their profession, and for the hopes that they bear upon; truly its a great tryal, and it requires a considerable strength of Grace to be able to bear up under such a tryal. Well may the Apostle therefore charge this upon Christians and Believers, that they look to their growth in Grace, because there are last times, and because there will come scoffers in those last times.
3. Consider this withall, That these scoffers, they are such as shall walk after their own lusts: And Lusts they are violent, where they have their predominancy, and carry on in a very sharp impetuous manner; and if so be there be not a considerable improvement in Grace, an advance in Grace, Professors, if they be but weaklings, will not be well able to stand before the violence of ungodly men, that are under the power of their own lusts.
4. Consider, That in these last dayes there shall be scoffers, walking after their own Lusts, that shall ingage to a dispute against that great Promise of the coming of the Lord Jesus; That Promise which is one of the main foundations whereupon Believers have to bottome, and found their hope and confidence towards God. Ho: disputes there are against the promise of the coming of the Lord Jesus; and there will be an endeavouring to invalidate the promise, and to shake the hope, and the faith, and confidence of Believers concerning this promise of his coming. Now, upon this account, (in the next place,) It is most rational that the Apostle should press upon Believers, a care of growth in Grace, that so they may be able in the strength of that Grace which they have received, and which is well improved in them, to hear up against all the shakings, and that they may be able for to break the force of whatsoever Argument may be urged against this blessed promise.
5. The Apostle gives us an account concerning most stupendious providences, stupendious and amazing providences that should be ordered out: For, saith he; The Heavens shall pass away with a noise, the Elements shall melt with fervent heat; and the Earth, with the works therein, shall be burn'd up. Now, upon this account, it is most properly chargeable upon Believers, that they look to their Grace, and to their growth in Grace; that being corroborated and well strengthened in the Grace which they have received, they may be inabled to bear up under the most astonishing and stupendious providences: that when others shall say, (as Balaam speaks) Alas, who shall live when God doth this? who shall live! why, a Believer, a Saint of God, being well grown, having his Grace well improved, may be able to say, I doubt it not, but by the help of the Grace of God in Christ, I shall be able to bear up, and lift up my head with joy, and stand with boldness before God, when others may fall under deepest despondences, and be under the power of astonishment, upon the account of such stupendious providences.
6. I add, That the Apostle gives an account concerning a promise, which shall be assuredly performed in due time; of having new heavens, and a new earth, wherein dwelleth righteousness: And forasmuch as there is such a promise, which is of surest accomplishment; truly it is very requisite, that Believers that were planted under the hope and expectation of having such a promise performed, that they should look unto their growth in Grace, that they come to be so improved in their Faith, and Godliness, that they may carry a suitableness unto such a time, and such a state as that: That they may be able for to bear up under the contemplation of the Glory that shall shine forth from these new heavens, and this new earth, wherein dwelleth Righteousnes. You must think, that a little, small, inconsiderable portion of Grace, will not be so answerable unto such a time, and such a state, as God hath by promise ingaged himself for to advance his people to; so that, in that respect, the Apostle doth most fitly press this growth in Grace.
7. God, though he have made promises of his coming, and his coming to make a new heaven, and a new earth, wherein Righteousness shall dwell; yet notwithstanding he hath put a long date upon these promises, and it will be long before such time as these promises shall have their accomplishment: Why, God is not slack concerning his promise, but yet for all that, he takes a long date, and so it appears; for it is now about 1600 years since this Epistle was written, and these things communicated to the Churches and Saints, for the benefit of their souls. Now, in this regard, well might the Apostle require, on the part of Believers and Saints, a growth in Grace, that they may be inabled patiently to wait upon God, and to run through all the varieties of providences which should be ordered out upon them, and undergo all the difficulties and hardships which they were or are to be put upon, in order to the injoyment of the promises which God hath made; which will not well be done without a considerable growth in Grace: so that, let that be considered of; that this growth in Grace, it is most properly chargeable upon Believers, upon this account, that God is pleased for to take a long day, and to hold his people long in expectation of the accomplishment of the promises that he hath made. And then,
8. I add this; That, as in all times, there have been, so there will be in these latter times, such as shall have their errors, dangerous errors, errors that are proper for wicked men, Errors of the wicked: by means of which errors, the Saints may be brought into great danger of falling from their own steadfastness, according to what the Apostle doth also express, towards the latter end of this Chapter, and as I have discours'd largely upon. There will be errors of the wicked, which will indanger the Saints, as to their steadfastness; and upon this account, the Apostle doth most fitly injoyn this duty of growth in Grace. So that now, these 8 things being duly weighed and considered of, we may clearly see how properly the Apostle doth in the close of this Epistle, give this in charge unto the Saints and Believers, that they look to their growth in Grace. These things I do subjoyn to the Discourse I maintained the last day.
Applic. And now I shall come to the Application of all. Truly, there is a great latitude wherein I might proceed. I might have proceeded in the Doctrinal part, and so might in the Application, and Use making of this point: but I shall contract my self as much as I can.
First of all, we may gather from hence; That, forasmuch as it is a duty charged upon those that have Grace, that they do grow in Grace: We may infer from the premises, that Christians and Believers are not perfect at once; they have not their perfection in a moment. The womb of Gods decrees, and of the promises, do not bring forth perfect births, that are perfect at once. A Nation may be born in a day, a Saint may be born in a moment; but he is not born a perfect Saint in a moment: Believers have not their perfection at once. It is otherwise in the second Creation than it was in the first; Adam was created a perfect man, perfect in righteousness and holiness at the first: 'tis not so in the second Creation, 'tis not so in the Regeneration. In the first Generation it was thus; God makes the womb to travel and bring forth, and the births were perfect births; 'tis not so in the Regeneration: Perfect births there are, though they are such as shall be brought in due time to their perfection. It's a saying of one, No man is perfectly wicked at first; so, no man is exactly and perfectly godly at once: Grace, it comes into the soul by Gradatem, by degrees: now a little, and then a little: the light of a Saint, it's like the light of the day, that breaks out more and more, untill it comes unto the perfect day; thus it is in Grace. But take this withal, we speak of Grace as it is inherent, Grace, as it is a quality implanted in the soul. There is this difference to be put between Justification and Sanctification, and so between Adoption and Sanctification. Justification, perfect in a moment; it doth not admit of degrees; a man is not more justified at one time than another: It's true, a Believer may be more clear in the apprehension of his Justification, he may come to have more comfortable assurance of his Justification at one time than another. But Justification, it is once, and together, and it is perfect: A justified man is as much justified upon the first act of believing and closing with Christ, as ever he shall be all his daies, though his justification is not so fully manifested.—And so Adoption, a child of God, that is to be made partaker of the Adoption; he is as truly a child of God at first, as in process of time. But it is not so as touching Sanctification, Sanctification it comes in in a gradual way: sanctified a Believer …s, and is more and more sanctified; he is made more holy, he is brought to Faith, and comes to have his improvement in Faith: And so it's true of all other the inherent Graces, they are brought on by degrees.
2. I infer thus, That if it be the duty of Christians and Believers to grow in Grace; this is a duty, and according to the will of God. Then certainly, 'tis no duty to grow in sin, but rather the contrary; we have Gods allowance, and his command for it, that there be a growth in Grace: Why, it's contrary then unto the will and command of God, that any person should grow in sin: you have no command for that: nay, there's no allowance for men to be any thing in sin: it is the will of God that we be not sinful; it is the express command of God that we do not sin: then certainly, we must reckon upon it, that it is altogether contrary to the will and command of God, that persons should grow in sin: and yet, alas, how much is there of such a monstrous, hellish growth in the World? We may observe how men grow from bad to worse; they grow bigger and bigger, and more bulky in their wickednesses and prophanenesses from day to day, according to what the Apostle fore-tells in the last daies, 2. Tim. 3. Evil men and deceivers shall wax worse and worse: They are bad enough, when they are at the lowest; and yet, as if it were not sufficient, they must be upon their advancings and improvements in wickedness; thus it is with many. A woful growth, to see men shooting up a-pace in wickedness, increasing in their ungodliness, growing up in pride and prophaneness, and coming up to a height in impiety. Thus it is, but woe be to them who are found to be persons of such a growth, that grow in sin, that grow most strong to act their impieties, and to carry on their mischievous designs, and bear up in waies of ungodliness. As touching such, I say this, That they will know in time, that their growth is stinted, and their measure is determined. Grant it, that they do fill up the ephah, they shall do no more than so … and when the ephah is once full, the talent of lead shall be surely laid upon it, to sink it down into everlasting destruction. But,
3. Consider this, It is a duty charged upon us, and especially such as are partakers of the Grace of Christ, that they grow in Grace: Let us now reflect upon our selves; especially such of us, concerning whom it may be presumed, and hoped, that the Grace of God is in them. Truly it is a great duty, and 'tis that that God expects the performance of from us; and 'tis that which I am sent this morning for to deal with you about: you that are the sons and daughters of Grace, you that are partakers of the Calling of God according to his purpose: it is that which lies upon you, to bethink your selves concerning this matter; 'tis a duty clearly lying before you in the Text, 'tis requir'd of you; God hath given it in charge, that you grow in Grace: You are as much bound to grow in Grace, as you are bound to have Grace: it is as much requir'd of you, that you increase in Faith, as that you be in the Faith: it is as much requir'd of you, that you endeavour perfecting of holiness, as that you be partakers of holiness; this is your duty, and this is that which the Lord doth in his word up and down, require at your hands. Then consider, you that are, and may be presumed and hoped for, to be the sons and daughters of Grace; (as I was saying,) Let me beseech you, in the name of the Lord Jesus, that you would but bethink your selves, and consider; Do you perswade your selves in your consciences, and have you some good ground to be so perswaded, that the Grace of God is in you, in the truth of it; that God hath kindled a spark, that God hath made a plantation, that he hath made some impress upon your spirits; are you so perswaded? Will you then consider with your selves, that this duty lies upon your hand; it is incumbent upon you, you are charged with it, that you grow, that you do not rest in this, that you have a spark, but that you improve it to a flame; that it be not only a plantation, but that it be an augmentation: this is the will of God, this is that that is required of you. The Father that hath begotten you by Grace, and begotten you to Grace, hath begotten you, not that you should alwaies be babes in Grace, no, he hath not; he would have you to be upon your growth, and increase, and that you may increase with all the increase of God; this is your duty, and you cannot deny it, you must acknowledge it, the text doth charge it upon you, (besides many other Scriptures) that you grow in Grace.
I, but is it so? can you give a good account of it? Nay, consider whether your consciences have not this to blame you for, and to use very sharp discipline upon you, in regard, in that of a truth, you do not much intend this matter, you do not much mind growth in Grace: Truly, I am very apt to think, that there are many professors of the Gospel; who, it may be, and we may comfortably hope they are sound in the main, have the root of the matter in them, and yet entertain very little thoughts of the matter concerning their growth. The great business that they ingage themselves unto is this, that they may labour to make as sure work as they can, that there be the truth of Grace in their hearts, that there be the root of the matter; that there be a spark from Heaven struck into them, and that is all. Consider now whether that be not justly chargeable upon us; if we can but make it out that there is a change wrought, that there is something of the Grace of God in us, that there is a quickening power that hath been put forth upon us, that we are passed from death to life, that we are not wholly under the power of darkness; but that we have got an escape from under that black regiment under which we were held before, and which we belong'd unto: if we can but make this out, we are apt to think that all is well enough: if so be that we can but find that we have a Faith, though it be but as a grain of mustard-seed; if we have but a Faith of adherence, that we can but hang upon Christ for life and salvation, we are apt to please our selves in that condition, and not driving on for increasing and▪ improvements in the Grace that we have. Truly Brethren, this is a matter that would be seriously weighed; and I speak now of a growth in Grace: many may be found that are studious of a growth in gifts, very much set to this, to make advances in their knowledge, in their parts, and abilities; that they may be accomplished for such and such services, and for discourses; and maintain controversies, and disputes, according as immergent occasions may ingage them: But, as for this growth in Grace, O consider whether this be not chargeable upon us, that we do not so much mind that, nor do not commune with our own hearts, and enter into a serious search with our selves; O my soul, how is it with thee? Thou pretendest to be brought over to Christ, and to have a plantation into Christ, and thou reckon'st upon so long standing in Christianity; thou hast been so long in Faith, and brought over to Holiness: O but my soul, what progress hast thou made? what advances are there? what increases are there? what account canst thou give this way? O, do we thus commune with our own hearts? What am I better this year than I was the last? I have lived so long under such and such precious, powerful, and plentiful means; God gives me the showers and dews from Heaven, from Sabbath to Sabbath, distilling and dropping down upon me: I have precept upon precept, and line upon line; but where's my growth? what am I the better? how do I credit the means and ordinances that I do attend upon, by my prosiciency? Truly, Brethren, consider well of it, it is a serious matter, and that that we should be very solicitous about, and so as persons that may be able to give a good account of our selves: I tell you, that it is an argument of a low spirit, a spirit not so well becoming a Saint in Christ, one of the called of God according to his purpose; for to be contented (as I have had occasion sometimes to speak) with Ruben's blessing: I allude to that passage of Moses concerning Reuben, in the 33 Deut. Let Reuben live, and not dye; as if he should say, It was a judgement indeed upon him, that he should not excell, because he had gone up to his Fathers couch; he should have been the excellency of dignity, and the excellency of power; but he miscarried, and prejudiced himself with respect to his advancement: but yet that blessing he hath, That he shall live, and not die: And so many, (it may be) They can be content to set down with Reuben's blessing, so they can but live, and may not dye, and damn: If they can but make it out that they have so much Grace as will secure them from eternal perishing, that they shall not go down to hell, that they are passed from death to life, and shall never come into condemnation. If they can but make it out, that there is something of the Grace of God in them, though it be never so small, so as that they shall not be put upon the left hand in the great day; this is all they look after. A low spirit, unbecoming a Saint of God, unbecoming the Gospel of Grace, which we are called unto the fellowship of, which doth so strictly and solemnly charge upon us, that we be upon our improvement: O, Brethren, as if so be that this were a spirit becoming a Saint of God! To look no further than this, that there be a securing from hell, and from eternal perishing; whereas we should set our hearts upon this, that we may not only have so much Grace as may distinguish us from the World, and by which we may make it appear that we are not of the World; but we should labour according to the spirit of the Gospel, to be so advanced in Grace, that we may be the honour of God, and that we may carry on the cause of Godliness in an honourable, and in a crediting way. We should labour after so much Faith, and so much Love, and so much Holiness, and so much of the Fear of God, that we may go on strenuously, and that we may be found to praise and honour, and credit the cause of the Gospel, and may not shame the ordinances that we attend upon, and are admitted to the participation of: O Brethren, this is a thing altogether unbecoming the spirit of a Saint. When men are at this point, if they have but enough to keep life and soul together; if they have but bread to eat, and clothes to put on, though the fare be mean, and the clothing be course; yet, if they have but enough of that, but so much, I say, as will keep life and soul together, they can be content. Indeed, such a spirit, in respect of the World, is to be approved on: When we can be contented with a lower portion here in the World, this is commendable in respect of a worldly state here: But, as to a state of Grace and Holiness, it is that which is no way to be approved of; that persons that have something of the Grace of God in them, should rest contented in their lower measures: Truly, this is that which we have cause to be deeply humbled for: O! how many (to their shame may it be spoken) are indeed the shame of the Gospel, and of the Ordinances, that it should be said of them quite contrary to that which our Saviour speaks concerning the Woman of Canaan, O Woman, great is thy Faith. Truly Brethren, it may be said of many of us, O man, O woman, Great is thy unbelief. Great is thy faith; nay, Great is thy unbelief. Great is thy holiness; nay truly, thy holiness is very little; thy love its very low. This is that we have cause to be deeply humbled for, that we are not more in our improvements and advances of Faith and Godliness, sutable to the command that is here given, that we grow in Grace.
And yet further, this is that which I would say, It were not altogether so much to be lamented if this were all, though there is cause enough of being humbled and abased before God upon this account, that we are not more upon our advancement. But alass, how much sadder is it, when we shall find persons upon their declining and decaying, instead of growing in Grace; truly it may be feared concerning such, that they are rather upon their decayings in Grace; not the men and women that once they were, for love to God, for zeal for God, delight in Ordinances, breathings after Christ, delighting in Communion of Saints, close walking with God. O these retrograde motions! these backward motions! (thats the meaning of the word) these drawings back and declinings; O these are to be deeply laid to heart! When this shall be said concerning one that seem'd to be full of light, and love, and zeal, and resolution for God, that he shall come to be upon his abatements, and not look like the person that he seemed once to be. When the account rises up concerning a Soul, according to that in the Parable of the unjust Steward; He takes an account, How much owest thou? fourscore; put down fifty. When there comes to be such a falling in the account; when we cannot make out such a state as once we could; when there is (Ephesus-like) a falling off, a decaying in our first Love, a cooling in our zeal for God; O Brethren, this is not to answer the duty of the Text: The Text requires growing in Grace. O how shall we be able to stand before this charge? when Conscience shall witness to us that we are rather upon our declining? Truly these things would be seriously thought of, especially in such a day, wherein we had never more need to look to our condition and state God-ward; not knowing what times we may fall into, what tryals we may be put to. O we had need to look to it, and according to the charge that was given to Ephesus, to Repent; do our first works to recover our selves, and labour not only to hold our own, but to be upon our improvements. And therefore thats the main thing I would drive at, and which I would conclude this Discourse withal. I would deal with you in a way of perswasion and exhortation, and press it with as much earnestness as. I could, that as many of you that are the sons and daughters of Grace, that can give any good account of the truth of the Grace of God that is in you; that there is the true Grace of God in you, and that it is the true Grace of God wherein you stand; that you would conscientiously apply to your duty, and remember that this is the charge that God hath laid upon you, that you grow in Grace; and that you be still endeavouring this, that you be better and better, thats the interpretation that I gave of the Text, and of the duty: That you be still upon your advancings; if you have Faith, and Love, and Holiness, and the fear of God, and Meekness; and if you have any thing of Godliness, that you would labour to have more of it, that you may not be alwaies weaklings in Grace: Oh, this is that that we should set our hearts upon.
And doth not the very thing it self invite you to it? Why, Brethren; can you have too much of God? can you have too much of Christ? can you have too much of Faith and Holiness? you may have too much of the World, but you can never have too much of God and Grace, till you come to such a pitch of godliness, that you need not make any further advances: It was otherwise with Paul, and he gives another account of himself; though, alas, how far short are we of him, and of that Faith and Grace that was attained by him? Yet he professes, though he was not behind the chiefest Apostles, yet he saith this concerning himself; that he did not account himself to have attained; but he forgets what is behind, and he reaches to that which is before, and presses towards the mark, for the prize of the high calling of God in Christ Jesus.—I said before, I say again, you can never be too good for God, you can never be too good for Christ, you can never be too ripe for Heaven: when you come to the issue and close of all, you will find that you have no more than needs must: the wise Virgins, they found that they had nothing of their oyle to spare; when the foolish Virgins came to them, O, let us buy of you, and be supplied by you: no, say they, lest we be at a loss for our selves. When you have gotten as much Faith and Grace, and spiritual strength and holiness, by the means and ordinances that you do attend, you will find all little enough: And therefore, O, this is that should make us set on with diligence and care, that we may answer the duty of the Text, and be upon our Increasings, and Growth in Grace.