Of Growth in Grace, Sermon 8
SERM. VIII.
IT is God's great mercy, that there are any in the World which have any Grace in them, and that God should make such a pleasant and precious plant to take root, and spring up in such a soyl as the soul is, so barren of all good, and so unapt to receive any good. Now, as it is God's mercy that any have Grace; so it is their duty that have it, for to grow in it: and this duty you have been over and over charged with. But I shall now come to what remains to be spoken concerning this Argument, which I shall give a brief account of; and then come to what follows in the Text.
2. The further encouragements unto the lively and vigorous prosecution of this matter; a strenuous endeavour to grow in Grace; the incouragements, they are very great; and I desire that you may know the force, and power, and vertue of them in your own hearts.
3. If so be that you do indeed make it your business, and do endeavour this, to grow in Grace, and shall do so, (as you are very like to do it, if you endeavour after it,) you will have this advantage, you will not be altogether so apt to be unsetled in your apprehensions concerning your state; you will not be so much upon the questioning point concerning the truth and reality of the Grace of God in you, as many are: when you come to be of some considerable growth in Grace, when you come to have much Faith, and much Love, and much Holyness, much of the Fear of God, you will not be so apt to be questioning the point, and fluctuating in your souls concerning your Grace; but you will be able to bear up against temptations of that kind, and ready to make your confident avouchments, and say, if you be questioned about your Faith; Yea Lord, thou knowest I do believe.—Be questioned about your Love, as Peter was, Simon, lovest thou me? Yea Lord, th…u knowest I love thee. And truly, this is a great advantage that will come over to us by improvement in Grace; for the truth, and soundness of Grace, it doth appear by its growth: it is a clear demonstration that a plant lives, w…n it grows: it may live, and yet there be no discovery of its growth; but when there is a growth, there is a plain demonstration, that the plant is alive: and this benefit will come over, by growing in Grace. And, while poor weaklings in Grace, that are of low attainments, and are apt to please themselves in their lower measures, will be apt to be shaken by every wind of temptation, and be put upon the questioning point upon every occasion, whether there be any Grace in them, yea or no. They that have but a little Faith, a little Grace; they will be apt ever and anon, to be fluctuating in their spirits, and doubting within themselves, whether there be any thing of God, and Christ, and Grace in them. Wellgrown Christians, will be able to bear up with a holy confidence, that of a truth, the Grace of God is in them.
4. This incouragement we have to endeavour a growth in Grace; God will be the more glorified, Christ will be the more magnified, the Gospel will be the more credited; the more we have of Grace, we shall be able to quit our selves honourably in our way of duty, in our way of, suffering: Herein is our Father Glorified, that we have much fruit, and bring forth much fruit.
5. God will glory in such, and make his boast of them, as he did of Iob; Do'st thou not see my servant Iob, that there is not a man like him in the earth, an upright, and a perfect man, one that seareth God, and escheweth evil? The Lord doth make a holy boast of his eminent servant, that was so raised up in Grace, and Holyness: And you know what our Saviour speaks concerning the woman of Canaan; O woman, great is thy Faith! be it unto thee, even as thou will. Truly, there is very much in that to consider of: men and women of advanced Faith and Grace; O! how Christ doth Glory in them! and what is it that he can deny them Be it unto thee even as th…u wilt; draw thy requests, and I will under-write them, I will say amen to them: what, can God deny a soul that is improved in Grace? of all others, such are like to have the highest communications from God: for this we may well think, that God will order out his communications of mercy and comfort to his people, according to their capacities; the larger the vessel is, the more liquor it takes in, and accordingly, the more shall there be communicated unto it. Narrow hearts are like to have but little, because they can receive but little; they are little in capacity, and are like to be accordingly; but little in the communication that shall be made unto them.
6. This will be our encouragement to endeavour a growth in Grace; we shall by this means credit the Gospel, credit the Ordinances, encourage the Ministry, and strengthen the hands of those that are faithful in their work; whose ambition should be to see those that wait upon God in the way of Ministry, to be improving, and thriving, and growing Heaven-ward: O, how much is it to the honour of the Gospel, and to the credit of the Ministry, and encouragement of the servants of Christ; when they can see those that wait upon God in their way, to be upon an improvement. It's the comfort of a Nurse, to see the child thrive and prosper; it's the comfort of a Minister, to see the people that wait upon his Ministry, to be increased with the increase of God; better'd by every Sermon, better'd by every Ordinance that is dispenc'd unto them: Surely, if Paul were on earth, and had to deal with such kind of persons, that were good proficients, he would glory in them, and make his boast of them: so he doth of the Thessalonians, in the 2 Epist. 1 Chap. where having spoken of them, of their Faith, and Charity; we glory in you, (saith he) in the Churches of Christ.
7. Consider thus for incouragement, for an endeavouring after a growth in Grace; such persons are not so likely to be startled and affrighted, and unsetled upon occasion of amazing, terrifying, and astonishing providences: and when there are frowns in the face of providences, which others are not well able to behold; improved souls, such as are well underlaid with Grace, and are of a considerable growth, they are of all others, the most likely to bear up with courage and confidence, and holy resolution, and to out-face all difficulties and dangers; and to say, as the three Children, O King, we are not careful to answer thee in this matter. When poor weaklings are apt to flye before an enemy, and to shrink at the sight of a trouble, and to have their hearts desponding, and fall down within them; well improved souls, that are advanc'd in Grace, they are likely to bear up with courage and confidence, and to behave themselves as Caleb did: when others of the searchers were sent to see the Land, their hearts begin to fail them at the sons of Anack; Come, saith Ioshua, let not us fear them, they are bread for us, we shall feed upon them, they shall do us no hurt, their strength is departed from them, and the Lord is with us, to work out salvation for us. Such a man is one that God would glory in, that will not startel at troubles when they fasten on him, but bears up with resolution of spirit; and such are like to do so; that are well improved in Grace, as Caleb was.
8. Consider this, that if you do grow, and increase; you are likely, when you come to dye; to dye with the greatest comfort, and joy, and boldness towards God. Truly, we may well think, that those that have the greatest Faith, and the greatest Love, and the greatest measure of Holyness, they are like to dye with the greatest comfort and triumph. I do not say that it is alwaies so; God may, and doth, it's like, sometimes, for ends and purposes best known to himself, suffer some of his most eminent Saints for to dye, and pass away, not altogether with that splendor, and with those clear apprehensions of his Love; sometimes he is pleased so to order out for holy purposes. But we may well think, that in all probability, they that have gotten the most Grace, are like to have the greatest comfort in the day of death; and according to their sowing, so shall their reaping be: they having sown plentifully, when the Harvest comes; truly, they shall be sure to reap plentifully.
9. Consider this; That whereas it's said, that Christ, in the day of Judgement, will come to be admired in all them that do believe: Surely, he will be most of all admired in them that have been most in their beleeving of him;—he will be most admired in them that have done most in their advances and improvements in Faith and Godlyness. And truly, these things being duly considered, they may be well reckoned upon as so many incentives and provocations to this duty which we are charged withal in the Text; that we do endeavour, to grow in Grace. And, if there be any that are able to give any good account of their improvement, and increasing, through the blessing of God upon them; if any of you can find that you have been made to increase, and that there is a growth in Grace; you may know it, and your duty is, to make a thankful acknowledgement of it: As David doth, in Psal. 138. In the day when I cried, thou answered'st me, and strengthened'st me with strength in my soul. Truly, we should be willing and free to acknowledge the incomes of God, and the increases of God in us; and how the Lord is pleased for to bring us on from a lower measure to a higher, and to give us an advance in Faith and Godlyness. Truly, we should take knowledge of it, and be free to make acknowledgement of it, to the glory and praise of Him that is the giver of all. And for such of you as are above, that are of a higher stature than others of your Brethren, that are better grown Christians, more improved in Knowledge, in Faith, in Holyness, in Love, in Godlyness, and Grace; to such of you, I have only this to say:
First of all, consider, that all you have, is of free donation; your first Grace, and your second Grace; the first degrees, and the after-degrees; they are all of Grace; and therefore your duty is, to attribute nothing to your selves, but to give the Glory of all to God: By the Grace of God, I am that I am, saith Paul. If so be that I have more Faith than my Brother, more Grace, more Knowledge, more Holyness; I have no reason to boast of it; I have much reason to bless God for it, but not to boast; for what have I, that I have not received? I have received the first Grace: and my endeavours have been used, & put forth to such a purpose; yet it is not so much to be reckoned to my endeavour, as to the blessing of God upon my endeavours; and so God in all, is to be glorified; in all, and for all; for the first Grace, and for the after Grace; for the beginnings of Grace, and for the increases of Grace: O, the God of Grace is to be magnified, and we are to carry it very humbly; to take heed of any proud swellings of heart, because you may come to be above your Brethren, taller than they by head and shoulders: do not over-look weaker Brethren, but carry it humbly, and tenderly towards them; as the Apostle saith, We that are strong, ought to bear with the infirmities of the weak, this is a becoming thing for a well-grown Saint, to carry it with all meekness and tenderness, and in all lowlyness of mind towards those that are his inferiors, and short of him, in respect of his spiritual stature in Christ: Despise not, O, despise not the small things in others; if God have given you a larger measure of his Spirit and Grace; but rather improve your strength for them that have not come to your pitch: if so be that you be stronger than they, let them have the benefit of your strength, knowing that they have an interest in your Graces; and they should have the fruit and benefit of them together with you.
And then withal, such as may be improved in Grace, and of a good growth, let such yet for all that, not rest in that which they have attained; but still (as Paul professeth concerning himself) be forgetting what is behind, and reaching out to that which is before, pressing towards the mark; because whatsoever you have, yet you may have more; and till you be perfect in Christ, you must never cease your endeavours, but be still pressing on after larger measures, and that you may come to your perfection, and to the full stature that you are appointed to in Christ.
And then withal, reckon upon this as your duty; such as are well grown in Grace and Godlyness; do not reckon upon it, that you will now have freedom from temptations; nay, rather look for the greater temptations, because that God doth usually lay the greatest burthens upon the strongest shoulders, Weaker Christians, they shall have their temptations proportionable to their strength: men of greater strength and abilities in Grace, must reckon upon it to be put the harder to it, and to have the greater tryals, considering that they have received a greater measure of Grace than others have.
And now Beloved, I have done with this point, wherein I have been somewhat large, and have laid out the best of my endeavour, that I might be so discours'd of, as that you might come to be the more benefited by what I have had to speak.—
You have heard, that they that have Grace, it is required of them, and charged upon them, that they be upon their growth. Now remember, O remember, that this is the charge of God upon you; you, that are the sons and daughters of Grace, that are called of God to the participation of Grace, remember that this is your duty, and God doth require it of you. O now, shall all that hath been preached to you from one morning to another, pass away? Let me but put it to your Consciences now; truly, I am apt to think, that in the carrying on of this Discourse concerning growth in Grace; I am apt to think, that there are some of you, how many, I know not: But I am apt to think, that there are of you, that have had some convincement upon your Consciences; and that you may have cause to smite upon your hearts, and to say, O wretch that I am, that I should be no better in Grace, that my estate in Grace should be so low! I am apt to think, that you have had some touches upon your spirits, upon this account;—and that withal, you have been upon some resolves to set upon the business, and to endeavour a growth to a higher degree; and that you may be better Christians than you have been. I am apt to think, that you have had some movings upon your hearts; hath it been so, and will you let the cause fall again? will you please your selves? nay, dare you please your selves in your lower measure, having been convinc'd, and awakened, and made to apprehend what a blessed thing it is, to be upon increases with the increase of God? Hearing so much incouragement, what incouragement there is to endeavour a growth in Grace; dare you let this matter fall down again, and your hearts flag within, and not set to it with all your might; that you might come to be improved Christians? I beseech you, consider well of it, and know, that God, he takes notice of every message that he sends unto you, of every Sermon that he provides to be preached unto you: And, O that this were but well considered, that the Great God, and our Lord Jesus Christ, they have an eye upon us, and observe how we carry our selves after we have heard such a Sermon, such a duty; God takes notice whether we walk in any suitableness to what is urged, and charged upon us. I tell you Brethren, that God will not be Complemented withal; O, will we make it a matter of meer complement, to come early in a morning, and hear a Sermon, and when we have heard it, go away; and when we have had our task set us, never set about it. Truly, give me leave to say this to you; you that are Masters and Mistresses, you would not very well like a servant, if he should only give you the hearing; when you come, and lay him out his work, and say, my servant, this business I would have done, and that business I would have done, and your servant is present with you, and gives you very patient hearing, and doth privately attend to your charge; but when you have given your command, and laid your charge upon your servant, and said, I require this of you, that you do such a piece of service at such a time; this is the work of this day; and when they have given you the hearing, they go away, and never set about their business, nay, scarce ever, think of it after; I know you would not like well of such a servant, but think him more fit to be turned out of your service, for to go and slight all that you require of them, and charge upon them in way of duty and service. Why, can you think in your Consciences, that God will take content in such kind of servants that come to attend upon him, and to receive his charge, and have the signification made to them of their duty; as our Saviour saith, you call me Lord and Master, and you say well, for so I am. Now, you come here, and hear the will of your Lord; and among other things, he requires this of you, that you set upon this great work, of growth in Grace: Now, if you come to the Ordinances, and hear what his good will and pleasure is concerning Faith; and when you go away, never regard what your duty is, nor what your Master requires of you; but you let all alone, and rest in your hearing, and never go about the work and business that is required of you; do you think that God and Christ will be well pleased with this? O, is it likely that Christ will say to you, in the great day of account; Well done, good and Faithful servant, faithful servant, faithful servant? why, this was all, thou gavest me the hearing, but thou did'st not go about my business. I tell you Brethren, our Preaching will come in as a witness against you; and your hearing will be to your greater condemnation: And therefore I beseech you, that you would not receive the Grace of God in vain. And so I have given now a dispatch unto this part of the Text, which concerns Growth in Grace.
The next thing that follows to be considered of, is this;
Grow in Grace; And in the Knowledge of our Lord and Saviour Jesus Christ.
Here we have to consider of a further Inquiry, a further Command: Grow in Grace; Grow in the knowledge of our Lord and Saviour Jesus Christ. And truly, I am apt to conceive, that there is a dependance of one upon the other; and that in order unto growth in Grace. Christians and Beleevers are required to grow in the knowledge of our Lord and Saviour Jesus Christ. This I conceive is intended in this conjunction, and connexion of these two Requiries: As if the Apo…le should have said, Grow in Grace; and, that you may so do, Grow in the knowledge of our Lord and Saviour Jesus Christ. Now, before I come to the second observation, there is a question, which, I think, may be very properly moved, upon occasion of these two Requiries, thus ordered out in the Text. This Question (I say) I conceive, may be very fitly moved. When the Apostle requires that there be a growth in Grace; then he comes to require a growth in Knowledge.
It may be questioned from hence; Is not Knowledge Grace? and doth not the Apostle require a growth in Knowledge, when he requires a growth in Grace? why should he make this a distinct requiry from the former? May not we conceive that Knowledge is a Grace; and then requiring growth in Grace, he requires growth in Knowledge?
A little to answer this: First, I would say thus, That it's not to be questioned, but that Knowledge is a Gift, and a gift that is very highly to be accounted of: But every Gift is not a Grace. Indeed, every Grace is a Gift; but every Gift is not a Grace: understanding by Grace (as usually it is to be taken) that Grace, which is a fruit and effect of Election; a fruit and effect of special Love; understanding by Grace, sanctifying, and saving Grace: so every Gift is not a Grace: every Gift may be called a Grace in this sense, as it comes from Grace, from common Grace: it's a common Grace, that God doth bestow meat and drink upon us; it's a common Grace and favour of God, that gives us meat to eat, cloathing to put on; that he gives us the use of Reason, that he gives us common Understanding, that we may carry our selves like men, like rational creatures; this is a common Gift, a common Gràce: And so for knowledge, it is a Gift; I, and it is a Gift that comes from common Grace, and a common Grace it may be reckoned to be.
But, if we speak of special Grace, a distinguishing Grace, Grace that is to Salvation: Truly, so every Gift is not a Grace. And it's true concerning Knowledge; Knowledge is a Gift; and yet speaking of Grace strictly, Knowledge is not a Grace. But only we must distinguish of Knowledge.
There is a more common Knowledge; there is a notional Knowledge, a Knowledge of an inlightned understanding, eradi…ated by the common light of the spirit, by a common work of the spirit; I say, that this is not a Grace: this (as you shall hear) may be had, and yet persons may perish for all this, and damn eternally: they may go down well accomplish'd (as to their Knowledge) to hell.
But then, there is a Knowledge, that is not only a brain-Knowledge, but a heart-Knowledge; I will give them a heart to know me. Truly, there's Grace there: to be sure, if the Knowledge be not Grace, yet there's Grace in the Knowledge, and with the Knowledge: When God gives a man a heart to know him, that's a Covenant-blessing, and of Covenant-conveyance; and it's a conveyance to none but those that have a special favour: but otherwise, Knowledge in it self considered, though it be a Gift, yet not a Grace: For, mark you;
First of all, you have had many knowing persons (as I was saying) that were never partakers of the Grace of God, true, saving Grace. Balaam prophecies of himself, that he was the man whose eyes were opened, and he knew the visions of God; Balaam speaks it of himself, he was a man that had very much insight in the mysteries of God, and the things that concern the Church of God, and the enemies of the Church; and yet a wretch, a covetous wretch, that perished in his way of covetousness, and did discover a madness of spirit; the madness of his heart was eager in the pursuit of the waies of unrighteousness: Thus Balaam, and yet a knowing man, his eyes were opened, he saw the visions of God, he was acquainted with the counsels of God, and yet a very wretch, and fell at length under damnation. What was he the better for his Knowledge?
Persons may know much; I, they may have all Knowledge, and yet for all that, they may be without Charity, without Love: so the Apostle, in 1 Cor. 13. saith he, Though I speak with the tongues of Men and Angels; and, though I have all Knowledge, and have not Love, I am nothing, it profits me nothing. Now, by this it appears, that there is a Knowledge, that is another thing than Grace.
And then consider, that Knowledge is that which a man may have, and be swelled, and puffed up with it; so saith the Apostle, 1 Cor. 8. We know that we have all Knowledge; Knowledge (saith he) puffeth up; Charity edifies; now, Grace doth not do so, Grace doth not puff up.
And then again, persons may have Knowledge, and yet notwithstanding all their Knowledge, after that they have escaped the pollutions of the World, they may come to be intangled again in their former corruptions, be brought again into their former woful bondage, and the latter end of them may be worse than ever their beginning was; so the Apostle, in 2 Pet. 2. saith he, If after they have escaped the pollutions of the World, through the knowledge of the Lord and Saviour Iesus Christ, (the best knowledge in the World,) they had this knowledge, and escaped the pollutions of the World, and they are intangled again, and overcome; the latter end is worse with them than the beginning; for it had been better with them not to have known the way of righteousness, than after they have known it, to turn from the holy Commandement delivered unto them. Here's clearly now, (according to this account the Apostle gives) held forth, that persons may have the knowledge of the Lord and Saviour Jesus Christ: they may come to have such a Knowledge, whereby they escape the pollutions of the World, and yet they may come to be intangled, and overcome; so that it may be worse with them than ever it was before.
They may know the way of Righteousness, and yet for all that, turn from the holy Commandement delivered to them; and so become like the Dog, to his vomit; and like the Sow, to her wallowing again in the mire. By all this (I say) it appears, that there is a Knowledge, and knowledge of the best things; Knowledge of the Lord and Saviour; and yet notwithstanding, persons may perift, and perish the more dreadfully.
And I add that place in Heb. 10. where the Apostle speaks to this purpose; saith he, If we sin wilfully after we have received the knowledge of the truth; there remaineth no more sacrifice for sin, but a certain fearful looking for of Iudgement, and fiery Indignation, which shall devour the adversaries. There may be a receiving of the knowledge of the truth, and yet a wilful sinning, and so a fearful expectation, and nothing but that remaining for them; a fearful expectation of Judgement, and fiery Indignation. Now, all this considered,—Knowledg, I, and knowledge of the best things,—it may be had; and yet persons under the power of the Devil;—persons, that after their escape from worldly intanglements, may be brought again into sorer bondage; their latter end worse than their beginning; and they may fall under the deep and more dreadful damnation.
Now, the improvement that we are to make of this, is only thus; O, let us take heed of resting in our Knowledge, and bearing upon this, that we are knowing men, and knowing women, able to discourse of the things of God, and the mysteries of Religion: O, take heed of this, considering what hath been now spoken to you, that you may have a great measure of Knowledge, and yet be meer strangers unto saving Grace: far be it from me, to speak a tittle to the disparagement of Knowledge; but rather most vigorously to press your pursuance of it, and that you endeavour after it, (as I shall perform to that purpose afterwards) know, that it is not good that the mind be without knowledge, saith Solomon; nay, the heart cannot be good without Knowledge; you cannot believe without Knowledge, you cannot pray without Knowledge, you cannot live without Knowledge; you must have Knowledge, or else you will never be sav'd: O Ignorance! it is of it self a damning sin:—only thus,—rest not in your Knowledge; rest not in this, that you have a light in your head, but look to it, that you have Grace in your hearts—
Look to this that you know, and know to love;——and know so, as that you may believe,——and live: if you know these things (saith our SAVIOUR) happy are ye if you do them. If you know the truth, and know it in truth of heart, (as the Apostle speaks) Since ye know the Grace of God in truth, know it to be the truth, and know it in the truth of your hearts: O, this is that that we should mind.
Truly, that you may know for practice; and the truth is, you know no more to purpose, than you know to practice. And it is of sad consideration, that which I have now to speak unto you: it is of sad consideration, that that knowledge which men and women attain to of God, and Christ, and Gospel-mysteries, if so be that it be not reduc'd to practice; if there be not a due improvement of it; if there be a Science, and not Conseience: a Science, and not a Conscience to make use of the knowledge: it is of sad consideration, that that I have now to say.
The day will come, when all the Knowledge that you have gotten of Christ, and of the mysteries of the Gospel, of the Kingdom of God, that knowledge will turn upon you, and it will be to your everlasting torment: O, tremble at the thought of it! This is the torment, and will eternally be the torment of the damned in Hell, that they had knowledge, great measures of knowledge; and yet notwithstanding, did not improve their knowledge, did not reduce it to practice: they had light, but did not live up to their light: they knew the will of God, O, but they were not conscientiously careful to perform and do the will of God. O this, this will be the torment; the Conscience of a man will be an eternal fury to him, and it will everlastingly torment him; when it shall tell him, Did'st not thou know, that Christ was given to save sinners, and to save from sin? Did'st not thou know, that the Grace of God, that brings Salvation, it did teach to deny all ungodlyness, and worldly lusts? thou knowest this: thou knowest that it was thy duty to live thus and thus; to walk with God,—to deny thy self,—to cross thy corruptions: it was thy duty to study to approve thy self to God, and to keep a clear Conscience;—It was thy duty to own Christ in an hour of temptation; did'st not thou know this to be thy duty? Conscience will thus charge upon thee; and then you shall know it. O! how did this torment Iudas on this side Hell, before he came there? Oh! I know my Master was an innocent person; and yet notwithstanding, contrary to my knowledge, I went, and betrayed him into the hands of sinners.——O, how did this torment Esau on this side Hell? he knew that the Birth-right, and the Blessing, were things to be highly valued: the temptation comes upon him, he was a little pinch'd with hunger, and Iacob takes the advantage (there was a mysterie of Providence in it) of his exigence, and gets away his Birth-right from him: But when the time comes that the Blessing was gone; then Esau knows. O, this knowledge torments him, that he knew the Birth-right, what it was, and how it ought to be accounted of; and yet notwithstanding, he past it away for a trifle: O, Conscience will torment another day: when a man shall come to have his knowledge set a work; I know that Christ was a precious Christ;—that Grace, it was better than Gold; I had conviction upon my Conscience, and yet notwithstanding, I chose the World rather than Christ; I preferred my lusts and corruptions before the Lord Jesus: I knew this to be my duty, but I made no conscience of performing my duty. Well, the Lord set these things home upon every one of us, and that we may be wise for our souls, and take heed of resting in what we know; but look to it, that we have such a Knowledge as is accompanied with Grace; such a Knowledge as is sanctified to us by Grace. And this now I speak upon occasion of this Question.