Of Growth in Grace, Sermon 7
SERM. VII.
IT is our duty, as you have heard, to grow in Grace; and so to grow, that our profiting may appear unto all: And it is that which concerns both Preachers and Hearers, and all sorts of Professors of Godlyness; that they endeavour this, that their profiting may appear, appear to themselves, appear one to another.
And if you will ask me how we shall make it to appear that we do profit, that there is an improvement, that we do grow in Grace; how shall we make it appear?—supposing that there is a willingness, and the heart is brought to this, that it may be made to appear, you may, without any great difficulty, attain to a resolution this way.
Do not you know how men make it appear, that they have more strength of body than others? they make it appear by greater activities, and by doing more, and greater services.
You know how men make it appear, that they are richer than they were; that they are increased in their estates; why, they will, (if they be ingenious, and be not base, and sordid, and slaves to their injoyments,) make it appear in a suitableness in their deportment, and carriages, and expences, and layings out: they will fare better, and they will go better apparelled, and they will be more ready to give, and they will drive greater trades: you know this as well as I, and better to; you know how men make it appear that they are richer men, of more able estates:—why, and do not you know how you may make it appear that you are better men in Christ? that you are better in Godlyness? that you have more Grace than you had? Surely, you cannot but reach this apprehension, and know how you may make it appear that you are so, that you are better in Faith and Godlyness. Wicked men, they do make it clearly to appear, that they are worse than once they were; they will act more vigorously for the Devil, and in opposition to God, and to the waies of Godlyness: Wicked men, they make it clearly to appear, that they do grow worse and worse; they are more prophane, more proud; they discover themselves so to be, by rising higher and higher in their impieties, and insolencies against God; and discovering themselves without shame, and any check, without any startling at it, discovering themselves that they are resolv'd upon it, for to go on with a high hand in their evil way.—Why now, cannot you tell, you that are the sons and daughters of Grace, that have the Grace of God in you, the Truth in you, and whose duty it is to grow in Grace? Cannot you tell how you may make it appear that you do grow in Grace? you should shew your growth, manifest it to others, and to your selves, by being more active for God, and for Godlyness;—speak more for God,—plead more for the cause of God,—be more spiritual in your discourses when you meet one with another, that others may find, that certainly there is a good stock of Grace within, because there is such large expence without. When you shall come to be more in holy discourses one with another, and labouring to help one another heaven-ward; and be communicating one with another, in order to the furtherance of one another in the waies of Godlyness; strengthen the hands one of another in God. When you shall come to make it appear, that you have more courage, and boldness, and resolution for waies of Holyness; when you are more fruitful in the duties of Godlyness, and frequent in them. Thus you should endeavour to make it appear, that you are persons, that of a truth do grow in Grace; that you may give occasion, one to another, to say, with rejoycing hearts; now, blessed be God, that such a one comes on a-pace, shoots up a-main, grows up to a goodly stature: this is that that we should set our hearts unto.
What can I speak that is more proper for to be spoken to those that are called to the participation of the Grace of the Gospel? O, let not these words which I have spoken to this purpose, let them not pass away, as if so be that we were discoursing of a very fable. Ah consider! that I am speaking about growth in Grace; and about the making of this growth visibly to appear; that it may appear to God,—appear to others,—appear to our selves; that our Consciences may be able for to witness with us, that of a truth there is a growth: This is your duty; and this is my business this morning, in part, thus to press upon you; not doubting, but that I speak to such as have received the Grace of God in truth. Consider, that this Text doth charge it upon you, that you look to your growth. And thus you have, according to the Apostles Counsel, and Expression, you have (and no more than needs) precept upon precept, and line upon line, here a little, and there a little; and I have done thus; I am dropping, and di stilling in you, and working as I can; but the Lord work, and transmit it from your ears to your hearts, this word which doth speak to you, that you grow in Grace, and that you manifest a growth.
If so be that you ask me now; I but what course shall we take? what may we do in order to this?
I would you were well ripened by virtue of that which hath been already performed in managing of this argument: I would to God that your hearts and minds were well ripened for the giving in of some directions to such a purpose: And I wish with all my heart, that you and I had but our hearts brought to this, to make a conscientious improvement of what we do already know: for I cannot but think, concerning many of you, that have been long hearers of Sermons, and professors of the Gospel of Gods Grace; that you, having heard often concerning growth in Grace, that you are able to say, why, such an expedient hath been over and over, time after time propounded to me; I have had such a direction, and such a direction. I cannot but be perswaded, that you are able to suggest to your selves what course is to be taken in order to spiritual growth; but all the matter is this, to make improvement of what we know, and to look to it, that we do not suffer our knowledge to lye dead upon our hands: but that which is the mischief of all, and doth us the greatest spoyl in Religion, is this; That when we hear Sermons, and have Gods directions given, and Wisdoms Counsels concerning a course to be taken for our souls good; when we come to hear these things, we let them lye dead upon our hands, and never set our selves to make a business of it, but resolve our Religion and Godlyness into a meer formality, or mostly do; and do not set our selves in good earnest about the business that God calls for at our hands. Let me ask you now these Questions, being that I am to give you some directions how you may come to grow in Grace.
Did you never hear that this hath been an expedient that hath been propounded, a means prescribed, that you should take heed of worldly intanglements, of setting your hearts upon the World, of loving the World, and the things of the World? Did you never hear that this hath been a means propounded to you? I am perswaded that you have been taught to know, that if you would grow in Grace, you must take heed of setting your heart upon the World, of loving the World, and the things of the World.
I, but consider now, what will your Consciences answer? Have I been careful to walk according to this direction? have I set my heart upon this, in order to growth in Grace, for to keep as loose as I can? use it, but not set my heart upon it? Truly, this is a proper thing for to look to. Alas, Brethren, if you have not known it to purpose, labour to know it, that the World is a great enemy both to the plantation, (the World I mean, when the heart comes to close with it, and with the things of it,) it is a very great enemy both to the plantation, and likewise to the augmentation of Grace: It hinders Grace from taking root, and it hinders Grace after 'tis rooted, from springing up: 'Tis a very great enemy to increase, and growth in Grace.
And this know, It is a very hard matter to find a man that grows very rich in the World, that the same man doth grow very rich in Grace: It is possible so to be; but I profess, I do think it is a very rare thing to find, that a man that grows exceeding rich in the World, and is very eagerly set to advance in his worldly state; that that man, though he may have Grace in truth; yet, it's rare to find such a man to grow up to any considerable pitch of Grace and Godlyness. Therefore, let that be considered.—
And then secondly, Will you but do this? If there be but a desire to grow in Grace, (as I am sure there is cause for it,) will you but set your hearts to this; take heed there be not any secret corresponding with, and favouring of any thing that is sensual and naught. Take heed of any lust, not only of a willing allowance, but of any favour, any friendly respect unto it; for truly, this is a great enemy to growth in Grace. Take heed of favouring your self in any corruption, whether it be Pride, or Covetousness, or Self-love, or Uncleanness, or a passionate spirit; take heed of bearing the least favour to these; but be as severe against them as you can; use as strict discipline upon your lusts and corruptions as you can. O, 'tis this that doth do us a great deal of mischief, and doth very much prejudice the soul; that there is not a more through repenting, and breaking off our corruptions and lusts. Amnon's lustful love to his Sister Thamar, it made him look lean from day to day: (I allude to it,) O, saith he to him, why do'st thou, being the Kings Son, look lean from day to day? O, saith he, I love my Sister Thamar. Why are Christians, that are the Kings Sons and Daughters, lean from day to day? O! there's something amiss! something lyes within! some lust and corruption, that is not fully subdued! This is that that causeth leanness in their faces.
And then thirdly, have not you been directed to this? That you would take heed of entertaining conceits of your own perfection; that you would take heed of swelling thoughts, of what you have already attained, so as to fancy to your selves a perfection. Keep your hearts in this apprehension, as Paul doth; I have not yet attained, I am not yet perfect, I am not so good as I should be; and I am not so good as I am resolved to be; and thereupon you will, by Grace, come to this resolve as Paul did. I have not yet attain'd, I am not yet perfect; why then, I will forget what is behind, and I will reach to that which is before. Your duty is, to take knowledge of whatsoever Grace you have already received: I, but so take notice of it, to be thankful, as that you do not rest in it, and say, it is enough, and I will look after no more: But so bless God for what is already bestowed upon you, that you still be pressing on for a larger supply, and that you may come to be more and more improved in the Grace that is begun.
Fourthly, I would add this, in order to your growth, that you may do according to your duty; you and I, that we may grow in Grace: Will you but seriously propound this to your selves, make it your business, and resolve upon it, that you will do your utmost to grow in Grace, and to be every day better and better? Natural growth, that comes on, whether we mind it or no. The child that's conceived in the womb, it minds not its growth;—when its born, and in its infancy, it minds not its growth; I, but yet there is a growth, and nature carries it on: I, but it is not so in Grace. Growth in Grace must be minded, and it must be attained, and we must propound it to our selves, that we may grow. And truly, I am perswaded, if so be that Christians would but go to work like rational creatures, like men that understood themselves in a religiously rational way; if so be that they would but go to work as those that do with religious reason weigh and consider, that this is their duty to grow; and propound it, and make it their design, and resolve upon it, to make a business of it, that they may grow in Grace; I am very consident of it, that there would be better growth: You know whether this be propounded by you, that you may be better in your Faith, and Love, and Holyness; that you may have more of God, and of Christ, more of the Kingdom of God, more of the power of the Gospel, be more in expressing these things: Your Consciences can tell you whether you propound these things to your selves, whether you can say; Truly, I am not so good as I would be; I would be better, and, by the Grace of God, I will be better; I will endeavour to better my condition, and to express more of the in-dwelling of Christ in me. Undoubtedly, if you would but resolve to make it a business, it would be better with you than it is.
5. If you desire to grow in Grace, do but study what Grace is, and if you have it, what it is in you; why, is it not a lovely thing? Do you know what Grace is? a dramn of it is worth a 10000 Worlds! O, a little Faith, a little Love, a little of the Grace of God, it is more precious than all the p…arls and jewels in the whole World; there's nothing comparable to it. Now, if you have a little of this precious commodity, why should not your hearts be set to this, that you may have more of it? And truly, this would be a good conducement to the raising up of your hearts to an endeavour this way: why, this Grace is a precious thing; a little I have gotten of it, and it is so precious, that I will not be contented with this little, but I will labour to have as much of it as I can: more love, O, more love! never, never, never too much of that.
Sixthly, If you would grow in Grace, look to your union with Christ; He is the head, and you are the members, if you are Beleevers: Now, the body grows by influence from the head. Truly, our growth, it springs up from union with Christ; If you abide in me, and my words abide in you, then it shall be well, if so be that you hold the head: 'Tis an excellent expression you have in 2 Collos. the Apostle useth that expression, of holding the head; by vertue of which holding the head, there comes to be an increasing with all the increase of God: When thou art well skilled in this mysterie of holding the head, in a dependance upon Christ, drawing every day from the Lord Jesus, not contenting himself with what he hath received, but is still drawing and sucking from Christ, the breasts of Christ. He is in the proper way of proficiency, and improvement in Grace. These are not empty notions; no, they are the things of the spirit of God; the spirit of Wisdom doth suggest them to you, and therefore let them be accordingly regarded and heeded by you.
Seventhly, your duty is, to grow, and to grow in Grace: In order to that, I will tell you what will be a a good conducement; labour to make it sure that you have Grace in the truth of it, and be very much in that inquiry into your selves; so, as that you may be clear in this, that you have the true Grace of God in you; that it is the true Grace of God wherein you stand. This is a good conducement to proficiency, and growth in Grace, when you come to know that there is a work begun: For mark you, if so be that a man be about a building, and do question whether the foundation be well laid yea or no; truly, he can never go on so clearly, and so dexterously in the carrying on of the building. But if so be that he be well perswaded, sufficiently satisfied concerning this, that the foundation is well laid; this will strengthen his hands for to go on in the work.—If so be that a man be upon a journey, and question whether he be in the right way or no; he hath begun the journey, and he is doubting whether he be in the right way yea or no; this will put him to a puzzel, and make him to be fluctuating, and hesitating; had I best go on, I doubt whether I be in the right way yea or no? this will cause slackness of his motion; but if he be sure that he is in the way, this will be much to the incouraging of him to make a further progress. So if I find, and am sure that this be the right way, that I have Grace in the truth of it; this will cause us to labour after the growth in Grace.
Eighthly, You are to be upon the Faithful and diligent exercise of what you have: The reason why we have no more Faith is, because we are not more upon the exercise of that Faith which we have: We speak of trusting in God; Alas, how few are there of us, that do any thing to purpose in the exercise of our trust, and beleeving? exercising Faith upon Christ, and upon the Covenant of God in Christ, concerning pardon of sin, sanctification: why, for want of exercising what Grace we have already received; w… improve no more;—the promise is a faithful promise, and God will be true to it; He that hath, to him shall be given: He that hath,—what's that? he that hath, and useth; for we must needs understand it in that sense: He speaks of the man that had the Talent, and had imployed it, had gain'd five talents; he had imployed his talent, saith Christ, give him the other talent; for to him that hath, that is, that hath, and doth use, and imploy what he hath, to him shall be given. If we would now but set our selves seriously, and consideringly upon this business, and exercise, and imploy what Grace God hath given, we may be confident of it, that God will come in with the inlargeings of his spirit.
Ninthly, Our duty is, in order to growth in Grace; to be constant in our attendance upon such means which God hath appointed for such a purpose; Word, and Ministry, and other Gospel-ordinances, as we lye fair for the injoyment of them. Truly, these means are provided for this very purpose, that Christians may grow: God hath set up a ministry in the World, not only to bring persons, that were strangers to Grace, to the participation of it; but that, being brought to partake of Grace, they may come to be increased in Grace: Christ ascended up on high, and gave gifts unto men, for the perfecting of the Saints, as well as for the planting of the Saints: and this is our duty, when we have sound the power of the Gospel upon our hearts, to bring us from darkness to light, and from the power of Satan to God; When we have found the efficacy of the ordinances to begin Grace, our duty is to attend them still; that that Grace being begun, may by the same means, be increased unto the day of perfection. This is the will of God, and we may be confident of this, that when Christians come to Gods means, propounding Gods ends, (mark what I say) and accordingly, wisely, judiciously, and conscientiously applying to the means, to such ends and purposes; they may be confident of it, that God will come in with a blessing: for God doth delight to crown his own means, to prosper his own prescriptions; he loves to see his meat that he gives his children, to prove their nourishment, their physick to promote their health; God loves to see his means that he provides for the good of souls, to see them succesful. Consider, can you think so dishonourably of God, of the most blessed God; that he should provide a Ministry, continue it in the World, continue his people in their attendance upon it? what, meerly that they might keep on in a formalizing course, and be never the better. Or, can we think so dishonourably of God, as, that he would go and tye us to hear, and attend the Ministry of his Gospel, and Grace, and withhold his blessing, while we do conscienciously and judiciously apply our selves to such means?—Can we think so dishonourably of God, as that he will suspend his working? Ah Brethren! the Lord delights to meet them with his blessing, that remember him in his waies: Do but think of that passage in Isa. 64. and look that Text full in the face, and hear what it speaks to you; Thou meetest him that rejoyceth, and worketh righteousness; those that remember thee in thy waies: mark it, Thou meetest them;—to what purpose?—why, to prosper them, to command thy blessing upon them. I, undoubtedly, if we did but propound this to our selves, when we come to attend the Ordinances; think thus with our selves, why God hath set up this Ministry in the World, that his peoples souls might prosper, that they might thrive, that they might grow rich, that they might improve in Knowledge, and Faith, and Holyness, and Love, (and the like;) God hath given this, that there might be the perfecting of the Saints, the perfecting of my Soul. I go to this means, I attend this Ministry, and I will attend in expectation of a blessing of God upon it; I will wait upon God, and I will expect his blessing, and reckon upon it, that I shall be the better for these means; 'tis God's means, and he loves to be found in his own way, and to bless and prosper his own appointments. Oh, this is that would conduce exceeding much to proficiency in Faith and Godlyness, if we would but go this way to work. But I tell you, Friends, our formality spoyls us; it's a most lamentable thing to consider, what formalizing spirits many of us have: Will you but mind this that I say? I would I might not have that occasion that sometimes we have in the way of our preaching, to speak to such a purpose; people come together, and profess to pray, (as that's one part of our publick ministry;) yet, how many are there of you, that scarce ever close with one petition in a whole prayer; your eyes are wandering, and thoughts are roving. Do not your consciences tell you, that of a truth, you make nothing of this duty? but you can gaze, and wander, and look this way, and that way, and discover to others an unfixed heart, and that you mind not the business that you are transacting. What's this, but formalizing? as if we came to set out a prayer, and not to bear a part in prayer.——And so for hearing; with what a formalizing spirit are we many times? we can hear, as if we were not at all concerned in any thing that's spoken; never considering of the ordinances in reference to God, as that that hath the stamp of his Authority upon it: O this, if the Lord be not the more merciful, it will be the ruine of our souls, This Plague Formality. We have got a course of going to Church, (as you use to say) and keep on a course, and go in account for prosessors; but in the mean time, the heart little with God, if any thing at all, not raised up to God, not set to injoyment of God, and of holding communion with the Lord Jesus, never come to settle upon this thought; why, this is Gods means, that he hath provided for my improving in Faith and Godliness. I do profess, for my own part, I do not know, in all the World, what to speak more to the purpose, as touching this Agument, which is an Argument, that doth most neerly concern all that are partakers of the Grace of the Lord Jesus, for to look after.
10. Your duty is, to grow in Grace: Now, that you may do so, I would offer this to your consideration; (Do but rationally weigh these things that I now offer to you;) You that have Grace, your duty is, to grow in Grace; That you may do so, study Heaven, and the Glory that is to be revealed: I tell you, I look upon it, as that that is beyond all controversie, that well raised apprehensions of Heaven, the Glorious estate there, will make us to put spurs to it, and set on with diligence and care. If we did but know the interpretation of Heaven, what Heaven is; we get a notion of Heaven, but know not what it is; what it is to be in Heaven, what it is to injoy God in Glory, what it is to be with Christ and Angels, what it is to be in the possession of those blessed mansions above! If we did but study Heaven more, certainly, it would make us put on with more diligence, look about us, and set us upon a vigorous performance of Grace, and that we may increase in it. Consider a little,—you that have Grace; you are entituled to Heaven, 'tis your inheritance, the portion which your Father hath set out for you: I, but what is this Inheritance?—It is an inheritance incorruptible, undefiled, that fadeth not away.—There is in Heaven the vision of God, the most Glorious God;—There is a Communion, an everlasting Communion with God, and with the Lamb, a following of the Lamb for evermore.—There is the injoyment of sweetest communion with Christ, and with Angels, and glorified Saints:—There is such Glory, as eye hath not seen, ear hath not heard, it cannot enter into the heart of man to conceive: It is an amazing thing, what the state of Heaven is! what the Glory that is there to be injoyed!—There is fulness of joy, and pleasures for evermore! If so be that a man would but think of this; O! is Heaven such a place! such a holy, pure place! is there so much of the Glory of God appearing there! This will make a man to argue thus with himself; Good Lord, what manner of person should I be, that I may be fit for to come there, that I may be fit to set …y foot upon that holy Ground! O, what manner of person ought I to be! how shall I endeavour to be purged, and cleansed, according to that which the Apostle speaks in the 1 Epist. Joh. 3. saith he, He that hath this hope in him, he purifies himself, as God is pure. Such and such a thing is Heaven, there is such glory and beauty there, such glorious objects to behold, and such delights and pleasures to be injoyed! what manner of person ought I to be, that I may be meet to be partaker of the inheritance of the Saints in light? Certainly, the thoughts of Heaven being well digested, will make us to set on, and be a conducement to an advance in Grace and Holiness.
11. Lastly, your duty is, to grow in Grace: Suppose you have it in the beginnings of it; O, bless God for what you have; but withal, pray that you may have more: Prayer doth net obtain the first Grace: You do not …et the first Grace by prayer; for a man cannot pray, to speak of prayer according to the proper use of it; there's no man can pray till he have Grace. There may be something done in the strength of a common conviction; a person, that's convinc'd of his cursed estate, and terrified upon the conviction and apprehension; he may come to send out some kind of desires; O, I would it were better with me for all that; I see my condition is very bad, and sad, and naught: But a true desire after Grace, cannot be, till there be something of Grace in truth, The first Grace, it comes not upon our prayer; but to be sure, the after Grace is to be fetch'd in in the way, and by the means of prayer; and therefore we are to ply the Throne of Grace, as the Apostle exhorts, Let us …me boldly to the Throne of Grace; Throne of Grace, to the God of Grace, that we may obtain mercy, and find Grace; that we may find more Grace, Heb. 4. O Lord, thou hast stil'd thy self a God of Grace; and thou hast made a Covenant of Grace; and thou hast ordered out thy Son, as a Fountain full of Grace; and thou hast made promises of Grace: O Lord, bestow more Grace; O Lord, hold not thy hand: the Disciples, they cry out, O Lord, increase our Faith: the poor man in the Gospel, breaks out with tears, Lord, I believe, O Lord, help my unbelief. Lord, I have a little love to thee, O, let my love increase; Lord, let my Faith increase; Lord, let my Holiness be more and more increased; Lord, let there be more and more: You have a promise, Open thy mouth wide, I will fill it. These things now I have suggested to you, and have endeavoured to commend them in as pressing a way as I can, that so you may perform your duty, as touching growth in Grace.
I would now have spoken something by way of encouraging Arguments; only thus at present.
I would have you to consider what a mercy it is, that God will make this the matter of your duty; you, that are gracious persons, upon whom he hath bestowed any Grace: what a mercy of God it is, that he should make this one of your duties, and require this of you as a point of duty, that you should grow in Grace: as if a great man should say to a poor, one that he hath set his love upon, Friend, I have freely given thee 100 l. as a stock to begin the World, now, go thy waies, and imploy this 100 l. and see what improvement thou canst make of it: and I require this of thee, that thou do advance in thy estate; and if thou needest 100 l. more, or three or four hundred pound more, come to me, and I will supply thee still; for I would have thee to grow rich: you would think this were a high act of courtesie and kindness, if a man should do so: Friend, I charge you, see that you grow rich; you have so much in stock, and I will supply you still with more and more: but only do you look to this, that you grow rich. Thus God doth in respect of Grace. Indeed, he doth not deal thus with us, as to the World: there are many, they will be rich in the World, and they decree, and resolve upon it, that they will be rich; I, sometimes, whether God will or no. They carry the matter, as if they would be rich whether God will or no. They would be rich, rich in the World, and they have no warrant, for God hath not required this of any man, that they should grow rich in the World: He requires they should do their duty; and if he will come in with a blessing, so; they ought to be thankful: but he doth not command them to be rich in the World; but there are, that will be rich, and resolve to be rich, and so they run themselves into snares and temptations, and many hurtful and noysome lusts, that drown mens souls in destruction. I, but here's the Grace of God to his poor servants; His will is, that they should be rich in Grace, and he doth encourage thereunto, by promising that he will prosper you in your way: He hath given you such a stock, he will give you more, provided that you do but your duty; and it is his mercy, that he hath made it the matter of your duty, to grow in Grace.
2. And then reckon upon this for your encouragement, and the quickening of you in your endeavours this way: To be sure, grow as much as you can, you will never grow too good for God; you can never have too much Grace, you can never have too much Faith, nor Love, nor Holiness; Godliness knows no bounds: You can never have too much of God, and Christ, and Holiness. When the foolish Virgins saw themselves at a loss, as touching their oyle, and come to the wise, to buy of them; nay, say they, spare us there, we have none to part withal, we will keep what we have gotten, lest we should not have enough for us and you. And so make account of this, that when you have grown as high in Grace as you can, you will have no over-pluss, you will have none to spare.