Of Growth in Grace, Sermon 9
SERM. IX.
2 Pet. 3. 18.
And in the Knowledge of our Lord and Saviour, Jesus Christ.
THree things seem to lye in the Text. First, that it is God's will, and Saints duty; As to grow in Grace, so, to grow in Knowledge.
2. That it is the Knowledge of our Lord and Saviour Jesus Christ, which is the special Knowledge wherein Saints and Beleevers ought to grow.
3. They that mind growth in Grace, must in order thereunto, endeavour a growth in the Knowledge of our Lord and Saviour, Jesus Christ.
First of all, it is the good will of God, and a Saints duty, to grow in Knowledge. God would have his people to be a knowing people, a wellknowing people: God doth take no pleasure in a people that pretend to Him, and profess his Name, and are yet under a black vail of ignorance; they are not a people for His purpose.
Beleevers, they are said to be light; you were sometimes darkness, but now are ye light in the Lord. The light of a Beleever, it should be a growing light; he should be like the Sun, that shines out more and more unto the perfect day. It is not enough to know, but it is our duty to follow on to know: you have that expression in Hos. 6. Then shall we know, if we follow on to know the Lord. It's not enough to begin to know, to set foot upon the way of knowledge; but we must travel on in that way; follow on to know the Lord.
This was that which the Apostle Paul doth earnestly pray for in the behalf of the Church of Collos. Chap. 1. ver. 9. That they might be filled in the knowledge of his will, in all wisdom, and spiritual understanding; and that they might be fruitful, and walk in all well-pleasing, increasing in the knowledge of God. This is the will of God, and this is the duty of a Saint, and Beleever.
I speak of growth in Knowledge; you will understand it to be meant of Divine Knowledge, Religious Knowledge. There is a knowledge of humane things; a knowledge of Arts and Sciences; knowledge and skill in mysteries and trades; knowledge in civil affairs; a knowledge that concerns worldly negotiations, and transactions of affairs in Kingdoms and Nations here below. But this, though it be a useful knowledge in its kind; yet this is not the knowledge that we have now under consideration: but it is a Divine Knowledge, a Scripture Knowledge, a Knowledge of the things of God, and that concern Religion: and in such Knowledge, it is our duty to endeavour a growth.
And it may very well be required of those that do know, that they still know more and more; that they that have any Knowledge, should endeavour a growth in that Knowledge: in general, this reason may well pass for it. We do know but in part, when we know at the most: when we have the most of Knowledge, yet alas, how little is it that we know, in comparison of what is to be known? I remember there is an expression to such a purpose, in Iob, how little a matter is known of God? and of the things of God? Ah! Oh little, that truly gracious souls have been, and will be apt to be much in sad complaining, that they know so little as they do. I find the holy man, in Prov. 30. complaining there; O, saith he, I have not in me the understanding of man; I have not (saith he) attained the knowledge of the holy: So foolish was I, (saith another) and ignorant, I was even as a beast before thee. Such complaints holy men have powred out before the Lord: therefore, being we know but in part, and it is such an inconsiderable part that we have of knowledge; that truly, it may well be required of us, that we endeavour a growth.——But I shall offer to you, (and yet but briefly, because I drive at the next things most specially) some further considerations; which, if you do but well and seriously ponder, you will see strong reason to indear Knowledge, and to endeavour a growth in Knowledge.
First of all, (besides the general account that I have given you, that we know but in part: but now thus more particularly;) The more that we grow in Knowledge, the more shall we resemble God; for God is a God of Knowledge; that's the title that is given him, in 1 Sam. 2. The Lord is a God of Knowledge; and he then accounts his people to be in a due resemblance of him, when they come to be a knowing people: the Image of God, it is consistent in Knowledge, as well as in Righteousness, and Grace. The Apostle speaks concerning the renewing of the mind, which is renewed after God, in Knowledge; and we never come to resemble God as we ought, unless we come to be a people well furnished with the Knowledge of God, and the things of God.
2. I add this further; it may well be required, that there be a growth in Knowledge, because it is a part of the rich treasure which is laid up in Christ, for the inrichment of the souls of his redeemed ones. The Apostle tells us, that in Christ are hid all the treasures of Wisdom and Knowledge; so that Knowledge is one part of the rich treasure which is hid in Christ; and the more we grow in Knowledge, the larger share we have in that rich treasure that is in Christ. Reason then there is, that there should be an endeavouring of a growth in Knowledge.
3. And then add yet further, the more we grow in Knowledge, the more able shall be to discern of sin, and make a judgement upon that. How often are those things that are no sins, judged to be sins; and those things that are sins, judged to be none at all? And whence is it, but through a defectiveness in Knowledge? Sometimes, and often it comes to pass, that tender Consciences, for want of due light; tender and scrupulous Consciences, they are wonderful apt for to make those things to be sins, which God and his Law never makes. And so sometimes with hypocrites, as in our Saviours time; O, what a matter was it among the Pharises, to eat with unwashen hands, which was no sin? and to drink in unwashen cups; and this and that? Thus it is sometimes with hypocrites: and I might instance in sundry particulars.—And so in the case of scrupulous Consciences; how many are there that are apt to reckon those things to be sins, and startle at, which indeed are no sins? As now, many, through tenderness of Conscience, are fearful to take that liberty in meats and drinks, which Christ hath purchased for them. How many, out of a tenderness, and scrupulousness of Conscience, though necessity have required it, have been afraid to take any bodily refreshing, in the day wherein they were to partake of the supper of the Lord, before they have eaten at that table, afraid, lest they should sin against God, in taking something for necessary refreshing of the body: a sin in their account, which is no sin in it self at all? So I might instance in sundry particulars.—So, on the contrary; How many are there, that reckon those to be duties, which are very dreadful provocations of the Great Majesty of Heaven: Mark what our Saviour speaks, in Iob. 16. the begin. They shall cast you out of the Synagogues; they shall excommunicate you: I, the time will come, when they that kill you, will think they do God service; so far from looking upon it as a sin, to revile, reproach, excommunicate, imprison, and kill the Servants of Christ, and those that bear, and hold forth his name; so far from reckoning these things to be sin, that they look upon them as good service to God. Say we not well, that thou art a Samaritan, and hast a Devil? Why, they were so far from reckoning it to be a sin, that they look upon it as a duty. Now, whence is this, but through ignorance: Sometimes indeed it is through wilful ignorance, but mostly through gross ignorance▪ and our Saviour gives this reason; These things shall they do, because they know neither the Father nor me; they know us not, they do not know who are the people of God; they will reckon you to be the base spawn of Hell, the childern of the Devil; though themselves are so, yet they will reckon you to be so: they reckon upon you to be the scumm, and off-scowring of the World. Now, because they know not me, nor my Father, therefore they will do these things; and they reckon upon it, that they do God very good service. And this was the case of Paul; I verily thought, saith he, That I ought to do many things contrary to the Name of Jesus; saith he, I thought it was my duty to cry down the Name of Christ, and to cry down the Doctrine of Christ, and to cry down the Professors of the Gospel of Christ: I verily thought with my self, that I ought to do these things: I did not look upon these things to be sin; saith he, I was a Persecuter, and a Blasphemer, and Injurious; I, but I did not know that it was persecution, and blasphemy, and injury; I did these things ignorantly, saith he, it was for want of Knowledge, because I was not laid in with Knowledge as I should have been, that I did these things: So that we had need then, to grow in Knowledge; for the more we grow in Knowledge, the more able shall we be to make a judgement of sin.
And so on the contrary, a judgment of Graces: The more we grow in Knowledge, the better shall we be to make a judgment of Graces. Alas, how many are there, that through want of Knowledge; not being duly informed and improved in their knowledge, they do run upon most gross and dangerous mistakes; take that to be saving Grace, which indeed is nothing so; and that to be Holiness, which is nothing else but a very shew and resemblance of Holiness; that to be love of God and of Christ, and faith in God, which is nothing so. O the dangerous mistakes which poor souls do run upon; they do verily think that they do Believe, and that they have Repented, and that they trust in God, and bear a love to Christ, and that they bear a love to Godliness; they are strong in that perswasion, and yet they run upon dangerous mistakes, and all because there is a deficiency in their Knowledge: They are not so duly improved in knowledge, as that they be able to make a judgment of Sin and of Grace.
And so for Duties. We had need to indeavour a growth in Knowledge, that so we may be the better able to judge of Duties, when they are Duties, performed according to God. Alas, how many think they perform Duties in most acceptable manner to God, when they do no other than offer the Sacrifice of fools: They think they pray, and pray pleasing; and hear, and hear in a right manner; come to the Table of the Lord, and think they do excellent good service to Jesus Christ, and that which he will accept of, when in the mean while they do profane his Name, and offer indignity to him; they wound him again, they Crucifie him, they become guilty of his very Body and Blood, and yet all the while they think that they quit themselves in a very fair, commendable and comely manner, and all because of a want of Knowledge; they do not understand the mystery of the Gospel, and of Godliness, and of Gospel-worship; they do not understand the way of the Lord, therefore in that regard there is great reason that Christians should indeavour a growth in Knowledge.
4. I add yet further: Well it may be required of Believers that they grow in Knowledge, because by their growth in Knowledge they shall be the better able to manage their affections and passions. Alas, Brethren, we may know, and it may be do in sad experience, what unruly things affections and passions are, and how apt, like untamed Horses, to ride over Hedge and Ditch, and to be kept within no due bounds—and why this—For want of Knowledge, because there is not the bridle of Knowledge and Understanding to rein the affections and passions. As now to instance: Alas, how many are there that are inordinate in their Love? In their love to Creatures, to Children, Husbands, Wives, and all for Want of Knowledge, because they do not know the true state of these things, and how their love ought to be managed—And so for Fear: O, how apt is our Fear to go beyond its bounds—And our Desires; how apt are we, how irregular and inordinate in them—And so in our Zeal; Zeal like fire, that is very useful while it's kept in its place; but when it comes to break up to the top of the House, that threatens firing of all. Now all this is for want of the due knowledge of God and Christ, and of the state of things about which our affections are exercised and imployed; and therefore you shall find this, That God doth require in his Word, that our affections should be managed with knowledge, and judgement.—I tell you Brethren, the best love, is a judicious love; a love with knowledge: and therefore you shall find, in 1 Phil. the Apostle praies, and requires, that their love might ab…nd it all knowledge, and in all judgement. Why, it is nothing for a man to have an ignorant blind love, an injudicious love; God doth not value such a love: It is the knowing Love, the well created Love, the Love that a man can give a reason of, the judicious Love; that is the Love which God values: That your Love may abound in all Knowledge.
And so likewise Zeal; the Apostle speaks concerning his Brethren, They have a Zeal of God: O, they are mighty hot and zealous! But; saith he, Their Zeal is not according to Knowledge—And so for Desire. Truly, by having a well improved Knowledge, a Knowledge that is well grown, we shall be the better able to manage these affections of Love, Zeal, Delight, Desire, Fear and Joy; all the Affections, they will be the better ordered, in case that our Knowledge be well improved: And that's another Reason.
5. Again, Well may it be required of Christians that they grow in Knowledge, because by their growing in Knowledge they shall be the better able for to order their Words, Speeches and Discourses. O, what irregularities are there in the Tongue! The Tongue is an unruly evil, full of deadly poyson. I, but from hence it comes very much; it's for want of a well digested knowledge; apt we are to sin and offend in wanton speeches, lustful, lascivious speeches, and by language of swearing (and the like.) O, the manifold evils that break out from the Tongue! And truly much what upon that account, because there is not knowledge to regulate the Tongue, so as that we may come to understand what is fit Language for us to speak.
6. Well may it be required, that we indeavour a growth in Knowledge; for the more Christians grow in knowledge, the more fit will they be for to judge of Gods providential Dispensations. Alas, how often do we misinterpret God and his dealings, and pass very hard and sharp censures upon them? we are apt to do so, and to deal very dishonourably with God concerning his dealings and Dispensations—And why—It is for want of Knowledge; It is a people that do err in their heart; they were ever and anon quarrelling with God, according to that passage that you have in Psal. 45. Forty years long was I grieved with this Generation; they tempted me, proved me, and saw my works; and they were censuring me for this and that, because I brought them out of Egypt, and carried them into the Wilderness. And saith he, It is a people that do err in their heart: And the reason is this; They have not known my wayes. It is through ignorance, and for want of a due Information concerning me, that they run upon these dangerous wayes. And this was Job's case, though other wayes a knowing man, yet not altogether so compleated in his Knowledge as he should have been: But the Lord comes upon him, and expestulates the case with him; Who is that that darkneth counsel by words without knowledge? Words, I words, hard words, censorious passages drop from his mouth; I, but they are words without knowledge. That's another thing; we shall be better able to judge of Providences, though they be very mysterious, when we come to be well improved in our Knowledge concerning God, whose wayes are in the Sea, and whose paths are in the great deeps; and by knowing aright concerning God, we shall be the be… able to make a judgment of his Dispensations.
7. Well may it be required of Christians and Believers, that they grow in Knowledge, because that by growing in knowledge they shall be the better able for to manage all those Places, and Conditions, and Relations which they are planted under—As now; Those that are Fathers, Mothers, Masters, Servants, Husbands, Wives, there is very much lyes upon them to do, each in their place, station and relation, that they may beautifie them, and have the blessing of God upon them in those Relations under which they are planted. There is very much lyes upon us, and I beseech you consider well of it: I say, that much of the power of Godliness, it lyes in the well managing of our particular Places and Relations; when men are godly, as Husbands, as Wives, as Masters, as Servants, as Parents, as Children; much of Godliness doth lye in the well managing of these Relations: And when we are conscientiously careful to fill up these Relations, truly we then beautifie them, and we adorn our holy Profession—I, but how shall this come to pass, unless that we be a People of a well improved Knowledge? Alas, if we do not know our Duties in our Places, what belongs to me as a Husband, as a Wife, as a Father, as a Child, as a Master; if I have not a well improved Knowledge concerning my Duty in my Relation, I shall never be able to perform it. Truly thus it is, and therefore you shall find that the Apostle in 1 Pet. 3. he requires this on the Husbands part, That he should dwell with the Wife as a man of Knowledge, that he may know how to go in and out before his Yoke-fellow, and before his Family. And so a Wife, a Woman of Knowledge, that she may carry her self towards her Husband in a becoming manner, and towards her Family-A Master, a man of Knowledge, that he may understand w… is his Duty as a Master, and carry it accordingly—A Servant, a man of Knowledge, a woman of Knowledge—And so a Father, a Child; they should labour after the knowledge of their Duties in their Places and Relations, that accordingly they may carry themselves: So that now, lay all these several Particulars that I have propounded to you together, and truly you cannot but stand convinc'd surely of this, That it is God's will, and it is Saints Duty, and well may it be required of them as their Duty, that they endeavour to indear Knowledge, and endeavour a growth in their Knowledge: I Brethren, that is it which firstly I have been sent to communicate unto you, That your Duty is to grow in Knowledge upon all these accounts;—upon the account that you know but in part, and it's but a little part:—And then, the more you grow in Knowledge, the more you have of the Image of God.—The more you grow in Knowledge, the more will you have of that rich Treasure that's laid up in Jesus Christ.—And then, the more you grow in Knowledge, the more fit will you be to make a Judgment of sins; what are sins, and what are not sins:—The more able will you be to make a Judgment of Graces; what are such, and what are not:—The more able will you be to judge, of Duties; what are Duties, and when duly managed:—The more able will you be to manage your passions and affections, which for want of Knowledge are many times inordinate and exorbitant:—The more able will you be to rule your tongues and speeches:—The more able will you be to make a Judgment of the Providences of God, and to carry it becomingly under them:—The more able will you be to manage those Places and Relations under which you are planted. Now, do but weigh these things well, and you will see reason to seek out for Knowledge, that if you know, yet you had need to follow on to know more and more: But that's not all.
I propound 2ly. That as it is a Duty incumbent upon a Christian to endeavour a growth in Knowledge; so especially in the Knowledge of our Lord and Saviour Jesus Christ. Oh, this is the growth, this is the Knowledge which is especially to be endeared; and a growth wherein is in special manner to be endeavoured! Knowledge of our Lord and Saviour Jesus Christ, however it be in respect of other knowledge; yet that Knowledge you had need look to, that you may be Profi…ionts in.
Why, First of all (that I may convince you now of this;) If it be the good will of God, that you may come under the power of an effectual convincement as to this, That this Knowledge you are to endeavour a growth in, I may very fitly make use of that which I gave in the former Doctrine.—I told you, that we know but in part: O Brethren, we know Christ but in part; as we know little of God, as touching his infinite glorious Essence and Being. O, we know but little of Christ; O, 'tis a Mysterie. The Knowledge of Christ is a Mysterie; Oh, 'tis a hidden Mysterie, it was kept hid from Ages and Generations: Oh, it's a Mystery which God was pleased to keep secret in his own bosom for many thousands of years; some little whispering there was of it upon the fall of Man, The seed of the woman shall break the serpents head: And what a pittance was here? Though infinite mercy appeared in making this little appearance, The seed of the woman shall break the serpents head: Then afterwards a little more of this; but a Mysterie, and still a Mysterie, and an unsearchable Mysterie; a Mysterie which they that are most insighted in, will have cause to say, Alas, how little a thing is known of him? and what a depth is here? and how scant and short is our line, that we are not able to fathom the depth? O, it is such a Knowledge, the Knowledge of our Lord Jesus Christ, as that all those Dimensions are most properly reckoned to it; heights, and depths, and breadths, and lengths; and yet it is a Knowledge that passeth knowledge: Such is the Knowledge of our Lord Jesus Christ. We had need then to be endeavouring a growth in it, and to resolve thus; I have not attained, nor know nothing as I ought to know, I am not yet sufficiently skill'd in this Mysterie; If Paul that was such a knowing man were alive at this day, he would be still pursuing after this Knowledge, the Knowledge of our Lord and Saviour Jesus Christ.
I, but what account is to be given of this Knowledge, that we should be so set to endeavour a growth in it▪ Consider (besides) that that I have now spoken as touching the smallness of that measure attained. Consider yet further:
First of all, There is great reason that Christians and Believers should endeavour a growth in this Knowledge: First, It is the most excellent Knowledge that ever was discovered to the World; and you have the Apostles word for it, who was able to make a Judgment of Knowledge and Knowledge, Phil. 3. 8. O, saith he, I do here give my Judgment; and, saith he, This is my standing Judgment: I am an Hebrew of the Hebrews, of the seed of Abraham; I am an Israelite, of the Tribe of Benjamin; as touching the Law, a Pharisee:—And he was a man that could speak with Tongues more than all the Apostles:—And he was a man of profound Knowledge; Though I be rude in speech, yet not in knowledge. Why, he had a vast portion of Knowledge; yet when he comes to compare one thing with another, For my part, saith he, I account all things but loss and dung, for the excellency of the knowledge of Christ Iesus my Lord. All but l…ss and dung, such an excellency there is in the knowledge of Christ; and truly, all other knowledge may well be lookt upon as inconsiderable knowledge, and all other Injoyments in the World, but even accounted as loss and dung, compared with the Knowledge of Christ.
Consider the Subject of this Knowledge, Christ himself.
Consider him in his Person; The brightness of his Father's Glory, the express Image of his Person; one that was in the Form of God, thought it no robbery to be equal with God.
Consider him, yet, notwithstanding this account of him, as one that hath a transcendent love to his Father, love to the World, that he was most willing to comply with his Fathers pleasure, in taking upon him the nature of Man: The Lord, to become a Servant; the Prince of Life, to become subject to Death. O, the blessed and only Potentate, to be made a Curse;—he that knew no sin, becomes willing to be made sin;—he that was the Lord of all, to become a Servant of all. What shall I say? The consideration of the subject of this Knowledge, it commends it to us as the most excellent Knowledge that ever was communicated to the World.
And then consider but this Lord Jesus Christ, as in his Person, so in his Qualifications; in his Love, in his Meekness, in his Fatience, in his Humility, in his Gentleness, in his Holiness and Righteousness, in every respect.
Consider him in his Office; such a Priest, such a Prophet, such a King, as the World never had the like.
Consider him in his Actions and Performances; consider him in his miraculous Actions, in his moral Actions; consider him in his military Actions and Performances, such a Saviour, of such wonderful power: And of such A…chievements and Accomplishments, as the like was never heard of in the World; that he should rout Hell it self, all the Devils in Hell: It was a great matter in David to come into the Camp, and to get the Victory over a Gyant, a Goliah, that was yet but a man: But for this Captain, this noble Souldier, to come into the Camp, and to ingage against all the powers of Hell and Darkness, all the Devils in Hell, that were all of them in Arms against him, and yet he routs them, and makes a spoyl of them, and leads them, a company of base slaves, after him; he makes a shew of them openly, and triumphed over them in his Cross, he gets a Conquest. This is the most noble Captain, and the most worthy Souldier that ever the World had. Consider him (I say) in those military Performances,—moral Performances,—miraculous Performances; the wonderful cures that he wrought, such a Physitian that the World never had the like; could Cure with a look, with a word, with a touch; he could cure Bodies, Souls. There's never a Physitian in the World could purge a sin out of a mans Conscience; I, but Christ can purge the Soul from sin. Now Brethren, I can at present but name these things; and then to come to tell you what an excellent Knowledge the Knowledge of Jesus Christ is.
As in respect of the subject of it, so in respect of the benefit and usefulness of it; never any knowledge in the World will profit like unto this knowledge. Here I have many things to say; but I only at present give you but a little touch of them:——The Knowledge of our Lord Jesus Christ, O, it is the most profitable, and useful, and beneficial Knowledge. Mark, by the Law, comes the knowledge of sin: So the Apostle, in Rom. 7. I had not known sin, except the Law had said thus and thus: I, but when a man comes to know his plague, and disease, what is he the neerer, if he doth not know his remedy? If you should now be tryed; as indeed it is necessary you should, if you have not been brought to it. If you should be brought to know what vitious natures you have, what cursed corruptions, made to see what deep and dreadful guilt you have contracted upon you; if you should come to have the discovery made, as those that God hath a favour to: they have such dis…overies made to them, the spirit of God comes … as a convincing spirit: if you should come to have the knowledge of your sins; O, now I am made to see, and know, that I am a vile, damned wretch! I come to know my sin, and I know no more; I see I am a most plaguie creature. Now, if you should know no more, this is the way to become stark mad, and to fall under most dreadful despair, as Iudis did; and you know what course hetook. But now, the knowledge of our Lord and Saviour Jesus Christ, is the knnowledg that relieves us concerning the knowledg of sin: O, I know my plague; I, but by my knowledge of Christ, I come to know my plaister: I know my disease, but by the knowledge of Christ, I come to know my remedy.
The knowledge of our Lord and Saviour Jesus Christ, I will tell you what a knowledge it is: It is a heart-breaking knowledge;—a soul-humbling knowledge;—it is a sin-killing knowledge;—it is a Grace-quickening knowledge,—O, it is a love-flaming knowledge;—and it is such a knowledge, as will draw out the heart to Christ;—such a knowledge, as will make men willing to do any thing, to suffer any▪ thing for the name and sake of the Lord Jesus Christ. O, 'tis excellent knowledge, precious knowledge, useful knowledge, the most beneficial knowledge. The Apostle professeth, (as I said before,) that he accounted all things but loss and dung, for the excellency of this knowledge.
The inlargement of these things I cannot give you; nor come to Application; but only thus;—Will you but set your hearts to a due consideration of the things that have been spoken? Certainly, … …ou have but an ear to hear, and a heart to un…tand, and consider of these things; how rationally you are required to grow in knowledge, and especially in the knowledge of our Lord Jesus Christ: if you do but weigh these things, and the account given, why we should endeavour such a growth; you will be able to conclude what is for you to do:—not to slight this knowledge, but to endeavour after it; and that you may know Christ, know him in his Name, and Nature, and O…ices;—and know him, not only (for that's the thing that I would close up withal) with an historical and notional knowledge. Peradventure you may say as the Apostle speaks: We have all knowledge; I, it may be so; a great deal of knowledge there may be in the head, and yet nothing of true saving knowledge in the heart: but it is not a notional knowledge, but a heart-knowledge, an in-working knowledge; such a knowledge as is opperative to such purposes as I have hinted to you. This is the knowledge that we should pursue, and endeavour a growth in.