to be known concerning Christ that this Word and Mystery which is given of the Father to Christ his ear hath been opened to listen to it most attent upon it according to that expression in Psal. 40. Sacrifice and Offerings thou would'st not Christ's ear was not much attent upon that Sacrifice and offerings thou would'st not But mine ear hast thou opened Thou hast opened mine ear to another Doctrine to another Word which concerns the salvation of souls by a sacrifice that must be offered up by me this mine ear is open to And so you have it in Isa. 50. The Prophet there speaks in the person of Christ he wakeneth morning by morning and saith he he makeneth mine ear to hear as the Learned The Lord God hath opened mine ear and I was not rebellious The Father gives the word delivers it him and the ear of the Son our Mediator is open to him 3. You are to know concerning Christ that this Word and Doctrine which is the subject matter of our Preaching and your Hearing as it is given to Christ by the Father and as his ear is open to it so it comes with all delight and complacency into his heart as you shall find in Psal. 40. First he saith Thou hast opened mine ear and not only so Thou hast bored mine ear and not only so but O Father thy Law is in mine heart and I delight to do thy will O this word that thou hast given me it 's the joy of my heart it 's the rejoycing of my soul that there should be the contrivance of such a word given to me and intrusted with me mine ear hears it as a most melodious sound my heart entertains it O my God thy Law is in my heart O it s the joy and rejoycing of my heart to think that ever thou should'st trust me with such a Doctrine as this 4. Consider that this word the Word and Doctrine of the Father thus given to Christ unto which his ear was opened and to which his heart gave such joyful entertainment to This Word and Doctrine Christ he comes to be commissioned from the Father to Preach and to make it known He hath not only an ear to hear it and a heart to imbrace it but he must have likewise a mouth opened to publish and proclaim it and this he is commissioned to This is to be known concerning our Lord Jesus that he is commissioned of God to make a solomn publication and promulgation of this Word that it may be made known to the World And therefore you have it in Isa. 50. The Lord hath given me not only to hear as the Learned but to speak as the Learned First he hath the ear of the Learned to hearken to it and then it 's exprest that he hath the tongue of the Learned that he may be able to speak a word in season to a weary soul. This is the commission that God hath given him that he should Preach and make this everlasting Gospel this word that comes out of the Father that he should make it known to the World and the truth is Brethren this that I say is of a truth to be known and acknowledged of us That Preaching work the Preaching of the everlasting Gospel and word of Reconciliation it is more Christs work than the work of any man in the World True it is the base beggerly World and the imbased spirits of the people in the World they look upon Preaching-work as a poor low mean service and look upon those that are imployed about it as persons that are little to be regarded And this is the good entertainment that the Ministers of Christ and of the Gospel have ever had in the World Generally they look upon a Preacher and upon a Preachers work as a poor low piece of service the person mean and his imployment little to be regarded I but if matters were well known this would be apprehended that the preaching of the Word is most properly the work of Christ himself He that is the great Mediator He that was in the form of God thought it no robbery to be equal with God took upon him the form of a servant and he was pleased to accept of a commission from his Father to be a Preacher and to preach the everlasting Gospel As soon as he had suffered and was risen again he came and preached to the World as he did to his Disciples before his Resurrection and so likewise before his sufferings He came with commission from the Father to preach the Word which was given him out of the bosome of the Father That Word which is the subject matter of our Preaching and your Hearing it is the word which Jesus Christ is ingaged to preach and publish and make known to the World and I say again it is more Christ's work than it is the work of any man in the World and those that are called out to this service they are called out to the work of our Lord Jesus Christ. 5. And then add this further that this Lord Jesus Christ he hath that interest in the Father which none in all the World hath besides to the purpose of fetching out whatsoever there is of further Mystery and of discovery to be made concerning the Counsel of God the Word the Doctrine the Eternal Counsel which lay hid in the breast and bosome of God from all Eternity that Counsel that Word and Doctrine which hath so much of lustre in it Christ hath this priviledge above all creatures in Heaven and Earth above Angels Saints glorified in Heaven militant on Earth Christ hath this priviledge above them all to fetch out out of the Fathers treasury that which no Angel nor Saint in Heaven or Earth hath the priviledge to meddle withal Christ hath obtained this of the Father he hath this interest in the heart of the Father that he may with boldness come and take out whatsoever there is of secret Counsel in the Fathers bosome that concerns the Church of God to the end of the World He may be bold to come and challenge this as his priviledge Father if there be any secret yet undiscovered to the World I claim the priviledge to be acquainted with it and to have the discovery of it and to make it known unto the World This is the priviledge belongs to Christ. As now to give an Instance in Rev. 5. where you find there mention made of a Book in the right hand of him that sate on the Throne a Book written within and without and on the back-side sealed with seven seals a book full of Mysterie but a closed book nay a sealed book nay sealed with seven seals Hereupon the Proclamation is made with a loud voice by an Angel Who is worthy to open the book and to loose the seals thereof Here 's a book full of Mysterie and matters of high concernment to the Church of God to the end of the World Who is worthy
their care and diligence for to keep themselves It is the priviledg of a Believer a Covenant priviledg that he shall not depart from God I will put my fear into their hearts that they shall not depart from me But it is also the duty of a child of God to do his utmost indeavour and to use his greatest diligence and care that he never do depart from God And by that care of his not to depart from God God doth bring over to him the comfort and benefit of the Covenant-priviledg that he shall not depart from him And truly we cannot reckon upon the comfort and benefit of â—…e priviledg any further than we are careful to answer to our duty God will be true to his promise and he discovers his faithfulness in performing his promise of working up the hearts of his people to a care of doing their duty So far this particular It is the priviledg of a Saint that he shall grow Shall he I but it s his duty to grow God hath made it both a priviledg and a duty and if so be that we shall have the comfort of the priviledg we must make Conscience of performing the duty and make it our business from day to day to be growing in Grace Grow in Grace Truly it is a strange kind of Riddle and I do profess I would be seriously minded in what I speak now speaking to a point that doth very nearly concern all that do pretend to Grace and holiness I say that I am speaking to a point which I think is as misterious one of them as moâ—… that concern practical godliness And I am apt to think there is as little of judiciousness discovered in the part of Godly persons of those that are truly godly as little of judicial observance discovering it self about this thing as about any one thing that concerns practical Godliness Growth in Grace our Consciences are able to witness with us or against us whether we study this matter whether we bestow any serious thoughts about it yea or no whether we understand it and know what belongs to this growth in Grace and are able to give any good account of it I doubt there are many who are right in the main that are at a very great loss concâ—…rning the right understanding of this matter and are not able to give any comfortable account a judicious account concerning themselves and how far they are responsible to God concerning this thing Judg in your selves whether this be not the heighth of your godliness and your utmost reach in your profession You have solicitous thoughts about Grace about the in-being indwelling implantation of Grace in you You may have and must have if you be gracious such solicitous thoughts Exercise your selves with serious considerations to such a purpose My soul is there any grace of God in thee or art thou a stranger to it Is there any saving work upon thee yea or no I know this that every one that hath a saving impress upon his Spirit will be exercising himself to this purpose and labour to understand himself concerning this matter whether he have Grace yea or no. But as to this duty in the Text concerning growth in Grace alas how few are there that busie their heads about it or are able judiciously to manage and perform a search into themselves concerning it or to give a good account about this matâ—…er I shall speak more to that afterwards God assisting Now I give a hint of it and do speak this the rather because it being given us in Commission to preach this Doctrine and to press this duty I speak the rather in this sort that you may come to have more serious thoughts concerning that which I have to assert from this Text and to press upon you as a duty that we are to grow in Grace And to settle this upon your apprehensions That it is as much a duty for persons to increase in Faith as it is for to have Faith 't is as much a duty for to grow in Grace as for to press after Grace though it may be we do not so reckon upon it But I can tell you the same God that hath commanded the one hath commanded the other We are under as strong an obligation that we may grow in Grace as to use our diligence that we may come to be made partakers of Grace It is a duty for those that have Grace to grow in it What 's the meaning of that It s true there is a metaphor in the phrase it s taken from living things that having life so there is a growth Dead things cannot grow straws sticks and stubble these things they are dead things and they cannot grow But there must be a supposition of life where there is a growth Now to grow what is it Why plainly thus when you hear this is a duty that is incumbent upon you to grow in Grace you must not only be good but very good be better and better and endeavour to exceed your selves Good to day better to morrow Gracious this year far more gracious the next year Acquainted with God now more than acquaintance with God in process of time Grow in Grace that you may excell your selves Not only be better than others better than others that have no Grace nay better than others that have Grace that you may go beyond them and know your duty is that you may go beyond your selves that you may be more in Faith more in Repentance more in Love more in holiness more in the fear of God that you may go from strength to strength that you may Mutare vires as the phrase is in the 40. Isai. They that wait upon the Lord they shall renew their strength they shall change their strength they shall go from strength to strength from one strength to another this is to grow in Grace To be as good for God as good for heaven as possibly we can reckoning upon this we can never be too fit for heaven we can never be too holy for the enjoyment of the inheritance that is incorruptible undefiled and that fadeth not away this is your duty you that are the subjects of grace Such of you as God hath bestowed any grace upon this is your duty to grow in grace And that it is a duty it appears all along in Scripture How often are we called upon to increase with the increase of God to increase more and more to abound and be upon our advancements This is that which the Scripture doth press upon us very much And it 's a duty with respect to Grace Not only with respect to Gifts It 's true indeed such as have the gifts of the Spirit they should endeavour to grow in them as the Apostle speaks that they should abound in knowledg and in utterance and the like Not only in gifts for that 's a duty to grow in gifts in knowledg and in utterance but especially to grow in grace
And it is a duty that is incumbent upon all that are gracious They that are Babes they must grow that so they may come to be strong men They that are strong men they must grow still that they may come to be stronger and stronger that the feeble according to that expression in the 12th of Zechariah may be as David and that David may be as the Angel of God this is that that is required of us Weak Believers they must grow grow strong Believers Strong Believers must labour to grow still grow stronger and stronger in their believing Christians Professors duty is to grow strong in grace and not only so but Ministers the dispensers of the Mysteries of God it s as much their duty as the duty of the Professors to be upon their growth in grace Give diligence saith the Apostle to Timothy 1 Ep. 1. 4. Give attendance to Reading to Exhortation to Doctrine that thy profiting may appear to all But what are the requisites of this growth That I shall speak to in a few words what a growth it must be 1. It must be a perceivable growth It should be so The growth of a Saint in grace it should be a perceivable growth a visible growth a growth that may be perceived and apprehended a Judgment may be made upon it Such a growth the Apostle speaks of in that place I mentioned Give attendance to these and these courses that thy profiting may appear to all Why truly the growth or a Believer in grace we should endeavour that it may be a perceivable growth As a man by observation can say I set such a plant in my Garden or Orchard and I do perceive that within such a time it is grown so much higher and stronger And so for children there is a perceivable growth in them you may observe how they grow in process of time Such a growth we should endeavour after that it may be perceived by others by our selves that we may be able to give an account of it and say as David speaks In the day whereon I did call uprn thee thou didst answer me and thou didst strengthen me with strength in my soul. 2. As a perceivable growth so it should be a proportionable growth If we will approve our selves in this matter our growth in grace it must be a proportionable growth proportionable to time which God affords us What! so long under the Ministry of the Gospel and in the profession of godliness so long standing proportionable to the time of our standing should be our increases Why then we should be of a greater growth than others that are but of a later Plantation The Apostle speaks to that purpose in Heb. 5. For the time saith he you might have been teachers of others you might have come to this to have been fit to feed upon stronger meat But saith he you had need to be taught the very first principles and to be fed nith milk And this he speaks to their shame and in a way of blame And then secondly A proportionable growth there must be in grace proportionable to the means that God hath been pleased to afford Such and such large allowances and not answer them Why it will turn to the shame and reproach of a Professor let him be what he will 〈◊〉 if his improvements do not hold some proportion to his enjoyments If he do not in some measure answer his growth to the time and the means it turns to his dishonour And Thirdly If it be right it must be a fructifying growth a growth with fruit so as still we must grow more and more fruitful fruitful in all the duties of godliness that as we get more in saith more in love increase more in holiness and in spiritual strength so we are the more in spiritual fruitfulness do more for God Would it be to the satisfaction of an Orchard Planter to have a tree that when it was young and of lesser growth bring forth it may be twenty Apples in a year and when it comes to be of seven years growth more to bring forth no more Apples this-will not be to his satisfaction So for a Christian that is but of a younger Plantation to bring forth such and such fruit and then when he hath been seven and seven years longer in the profession of Christianity to viâ—…ld as little nay it may be less fruit to God then he did in his beginning Truly this is not well there must be fruitfulness and a growth in fruitfulness And then it must be a lasting and continuing growth I tell you Brethren think of it how we will the truth is if it be well with us we must grow as long as we are on this side Heaven but that indeed is no place of growth Mark that when once a Saint comes to Heaven he comes to his perfection he comes to have a consistency then he shall be as good as God would have him to be and as good as his heart can desire to be But while we are on this side Heaven there must be growing or else it is not right with us You see I have endeavoured with as much plainness as possibly I can to settle this upon your hearts concerning growth in grace That it is a duty Of what interpretation it is And what a growth it is that God requires Now for the Reasons of it Grow in Grace Why it must needs be so Why Brethren how else will God be glorified by us how can persons that have grace think that they can glorifie God if they do not grow in it I tell you Believers and Saints they are Gods children they are children of Gods begetting they are begotten of an immortal seed through the Word as the Apostle speaks 1 Pet. 1. Why now consider is it for the honour of a Father to have a child begotten by him that proves a very dwarf abides and continues in the same proportion and stature that he was born in there 's no increase either in understanding or in stature or in strength but a poor creature a very Babe so born and so continues Is it for the honour of God to have such kind of children To beget children to himself by Grace and to have them stand at a stay and to have no growth Believers are the planting of the Lord Observe that place in the 61. of Isai. ver 3. The Spirit of the Lord God is upon me c. And he hath anointed me To appoint unto them that mourn in Zion to give unto them beauty for ashes the Oyl of Joy for mourning the garment of praise for the spirit of heaviness that they might be called Trees of Righteousness The Planting of the Lord that he might be Glorified Mark here they are the planting of the Lord and plants being planted there is such a course taken with them that they may come to grow to bulky-trees That they may be Trees of Righteousness that God may he glorified
appointment you reckon upon it and come to it with such a perswasion O this is Gods appointing and in this way hath he ordered that I should wait upon him and I know his appointments are not in vain therefore I rest not in the Ordinance but look to the God of the Ordinance and I follow after the injoyment of God in his Ordinances 't is nothing to me to have the word preached other Ordinances dispenced they are nothing to me without the injoyment of God I look upon God in them and I expect a blessing from God by them truly this is an argument of a well-grown Faith Alass poor weaklings that we are we come in a formal manner too commonly so and with too much of a carnal frame of spirit too much in a complemental way look upon an Ordinance as if there were no more to be reckoned to it than what of strength and duty and benefit of man can put upon it look to the instrument have not an eye to God O without question Beloved our preaching would be to better purpose and our hearing and praying and our eating and drinking at the Lords Table would be to better purpose and with more fruit and benefit If we could look more to God in an Ordinance and come with such a thought as this O Lord this is the way that thou hast laid out for me to wait upon thee in these are the means that thou hast appointed to do my soul good by and upon this account because they are thy appointments I apply to them and expect benefit and profit by them Now I say when we manage our attendance in such a manner we are then in the fairest way to have the fruit and benefit of them and how will this be but by a well-improved Faith the truth on 't is the strength of Faith and the growth and increase of Faith will very much discover it self this way When we come to appear before God in Ordinances we have such a Faith as carries us to God Why I have been with God this day I have been in the presence of God I look upon these Ordinances as the blessed Symboles of his presence and uppon that account it is that I attend them and expect from them And then again I press you that you would grow in Grace and grow in the Grace of Faith why what growth would you require such a growth as this that your Faith may come to be of such a growth that you may not be staggered concerning the promises of God how cross soever that providences seem to run to them O this is a proof of a well-grown Faith You know that its an ordinary thing with God in the course of his dealings and dispensations when he hath made a promise and put his people upon the hopes and expectation of having it performed to order out so in the course of his providence as if he would quite null his promise the providences seem to speak flat contradiction to the promise It was Abrahams case a promise he had of a son but the providence of God ordered it out that he runs out till he be 100 years old and Sarah was old to so that there was an impossibility as to nature that ever there should be such a thing brought to pass and here was now the temptation Now if Abraham had been but of a weak Faith how apt had he been to be staggering and sorely shaken as touching the promise surely this will never be I bat being of a well-grown Faith as the Apostle testifies of him he considered not his own body nor the deadness of Sarahs womb he staggered not at the promise through unbelief but being strong in Faith he gave Glory to God So the Lord dealt with Joseph but the word of the Lord tries him and while it tries him he trusts upon it the irons enter into his soul and by that providence O what a seening contradiction was there to the promise he that was designed to wear a chain of Gold about his neck must go with chains of Irons about his legs and those irons must enter into his soul. What doth this speak but the vanity of the promise and that it was a thing not to be reckoned upon no account to be made of it and yet notwithstanding he being of a well-improved Faith under all these cross providences that spake contradiction to the promise yet he keeps in a humble dependance upon God And while the word of the Lord tried him he trusts the word he did not try the word but he trusted the word and so being of a well-grown Faith he bears up with a holy confidence towards God as touching the things that he had promised And so likewise promises concerning the Church of God and a more blessed injoyment that Saints shall have in the World God hath ingaged himself by promise very much to such a purpose and providence do seem to give the lye to the promise 〈◊〉 things are ordered out as if such things â—…uld never be brought to pass Now a poor â—…ak Beleever he will be apt to give all for naught and to conclude as David did I said in my haste all men are lyars these are but vain words we speak of this and that of a new Ierusalem coming down from Heaven as a Bride made ready for her husband and of the Churchâ—… Glory and beauty and of Babilons downfal and yet Babilon sits as a Queen and saith I shall never see sorrow nor widowhood Now a poor weak Beleever will be ready to give up the account and to say We must never look for these things I but a strong Beleever it bears up the soul in a holy confidence towards God well let God take what course he will I am sure that the womb of the promise shall never be sound to be a miscarrying womb that 's another thing Yet further I press you to growth in Grace particularly to a growth in Faith that you may not upon every occasion be cast into a discomposure of spirit upon every occasion of trouble that you meet withal when there are such providences ordered out as are startling and amazing and astonishing such a Faith you are to press to that when sinners in Zion are afraid and fearfulness surpriseth the hypocrites and likewise when poor weak Beleevers are apt to tremble and quake and at a loss and know not what to do that you may come to say my heart is fixed I trust in God these things move me not this is an argument of a well-grown Faith when we are not upon every occasion of any sudden fears in a discomposure of spirit yet well-grown Faith will bring a fixedness I it 's an argument of a Faith not well improved and not of so good a growth as it should be when we are upon every occasion surprised with fear and horror and astonishment and ready to scatter this way and that way and know not
what to do I refer to that passage in the 107 Psal. his heart is fixed trusting in the Lord he shall not be moved for any evil tidings when a man can say as the Prophet in the Psalm which is reckoned to Luther because of his making so much use of it God is our refuge and strength a present help in the time of trouble we will not fear though the mountains be troubled and though all things be in a confusion the Lord of Hosts is with us and the God of Jacob is our refuge this is the Faith we should endeavour to and Faith of such a growth we should press after Again such a Faith as in a day of affliction and tribulation we may live I and live cheerly and comfortably I and in a full condition The just shall live by Faith and the just shall live in fulness if so be that Faith be but of a due growth I am come that ye might have life and that you might have it more abundantly and the more we improve in Faith the more abundantly we shall live and at a higher rate Be full in emptiness be rich in poverty be strong in weakness be free under restraint and let the condition be what it will by having a well-grown Faith we shall but seem to be afflicted when others reckon upon it that we are most really afflicted O 't is a notable passage that of the Apostle in 2 Cor. 6. saith he we are as unknown and yet well known as dying and behold we live as chastened and not kill'd as sorrowful yet alwaies rejoycing as poor yet making many rich as having nothing and yet possessing all things I confess it is a most wonderful thing and yet this is that that a well-groâ—… Faith will inable to That when a child of 〈◊〉 in the lowest condition and according to the judgement of others the most really miserable man mark what I say that can be in the World Yet notwithstanding he can give this account I am but as it were thus and thus this is the noble act of Faith Sorrowful O you are a company of sorrowful poor creatures nay saith the Apostle we are but as sorrowful O you are miserably poor and beggerly nay saith he mistake not we are but as poor indeed we are rich you take us to be the most sorrowful and poor miserable creatures in the World we are indeed as such we seem to be so and you take us to be so you take us to be such as have nothing as having nothing and yet saith he we possess all things Why what a wonderful thing is this that the Faith of a Beleever should carry to this and yet this a well-improved Faith will inable to and by this we are to discover that it is a well-grown Faith Saith the Apostle I have learned in every estate therewith to be content I can be full and be hungry I can abound and suffer want Suffer want I saith he I can reckon of a fulness in my want I have all and abound what a blessed thing was this And O how much preciousness is there in the Grace of Faith and such a Faith should we endeavour to attain to and of such a growth that we may bear up with rejoycing hearts in tribulation in all tribulations and in the want of all things make our boast and say with the Prophet in Hab. 3. Though the Figg-tree shall not blossome and the labour of the Olive shall fail no Calves in the stall no Grass in the field nor Corn in the ground no Money in the purse no Bread in the cubbord every Brook is dry and every Prop and Pillar is pluck'd away yet saith he notwithstanding all this I will rejoyee in the Lord I will joy in the God of my Salvation SERM. V. SAints and Beleevers are called Trees of Righteousness The Planting of the Lord that he may be glorified I wish that this word may not only sound in our ears but sink into our hearts are they the planting of the Lord that he may be glorified How is it ever like that God should be glorified by such a plantation if so be that his planted ones stand at a stay and do not make some considerable growth answerable to time and means and opportunities to such a purpose We are therefore to know that it is as much our duty for to grow in Grace as it is to be made partakers of it I have been speaking to you concerning growth in Faith but what was delivered I shall less pass having some further addition to make something yet further this morning to offer out unto your consideration which if the Lord be pleased to accompany with his Grace and the working of his mighty spirit will be beneficial to us to the promoting of this cause that I now am ingaged in You that are Beleevers that have the Faith of Gods Elect your duty is to grow in Faith Now do bat weigh and consider and take heed that a deceived heart do not turn us aside It will appear that there is a growing in Faith when we come to have a large capacity for the entertaining of the Gospel-mysteries when the mysterie of the Gospel and of Godliness comes to stand in its proportion in our hearts and understandings when we have our hearts widened and inlarged to take in the mysterie of the Gospel so as that we have not only some weak low apprehensions of it which a smaller measure of Faith will inable to but when we come to have a comprehensiveness of heart so as that we can expasiate and inlarge our selves in our meditations of the glorious mysterie which by the Gospel is made known unto us When we come to walk as it were in the length and in the breadth of this mysterie we can come to view and surveigh all that glorious workmanship of God which he hath wrought in order to the salvation of poor souls we cannot only darkly apprehend but clearly behold the infinite wisdom and love and Grace that hath appeared to us in the contrivance of this great design concerning the salvation of sinners Truly this will be a clear proof and demonstration of a growth in Faith when our Faith takes in much of God much of Christ much of the mistery that we can discourse of it judiciously and affectionately and solace our selves in the contemplation of it we can with open face behold the glory of God as it shines in the face of Christ we can walk up and down in the length and breadth of the mysterie of the Gospel O this is a blossed proof and will be found to be so of a souls improvement and growth in Faith and in Grace Will you but consider of this when the Gospel and the mysterie of it the mysterie of Election Redemption Justification Reconciliation of a sinner to God the mysterie of Grace as it stands in opposition to the works of the Lâ—… the mysterie of the
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 Apoâ—…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 Grà ce 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 eradiâ—…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
more labouring under the apprehension and the representation of their former sins they would have been made perfect and would have had no more Conscience of sin But saith he every time they come to offer these Sacrifices there is a remembrance of sins Why Why because the knowledge of all this the performance of all this would not answer the exigency of the Conscience and lay a foundation for the Conscience to bottom upon But saith he Christ He comes in and He by one offering of Himself by the shedding of his own blood once He hath perfected for ever them that are sanctified and now the Conscience comes to be quiet O this is the knowledge will quiet the Conscience Therefore now judge with your selves whether there be not infinite cause that professors that mind their souls and the peace of their hearts and the comfort of their Consciences whether it doth not infinitely concern them to endeavour an increase and growth in the Knowledge of the Lord Jesus That so when Conscience would be upon stirring and startling and stumbling the soul being well versed in the mysterie and understanding to good purpose what the knowledge of our Lord Jesus Christ is the soul may be able to relieve it self Well be it what it will let Devils charge and let men charge let them charge to the full I bless God I have the knowledge of Jesus Christ. I understand the mysterie concerning my Lord Jesus I have endeavoured to make a good progression in this knowledge and to accommodate it to my purpose I know who Christ was what a Priest he was and what blood he shed and what a sacrifice he offered and I know that the Infinite Justice of God is not able to make any exception against this sacrifice and blood God hath rescued me well may my Conscience rescue me God is satisfied well may my Conscience be satisfied Well now for my part I know not what in all the World to preach to you that is more material and momentous than these things And these two things that I have laboured about this morning as touching a Christians accomplishment for being wise and judicious and that is by a due improvement in the knowledge of our Lord and Saviour Jesus Christ. And likewise concerning the Conscience and how that comes to be rectified and set to rights and to stand a mans Friend in every time of need and that he may sweetly injoy himself and come to have a Rock to repose upon in a storm and tempest how a soul may come to find a rest for it self in all the tossings and turmoylings in the World and that it is the knowledge or improving in the knowledge of our Lord and Saviour Jesus Christ. I say these are momentous things and we should well consider of it that of all knowledge there is none that we should endeavour a growth and increase in as the knowledge of our Lord and Saviour Jesus Christ. SERM. XII I Shall now proceed unto some other things which will yet more fully evidence it to us that it doth very much concern beleeving souls to endeavour a growth in the knowledge of our Lord and Saviour Jesus Christ. The third thing according to this order which I propound is That by growth in the knowledge of our Lord and Saviour Jesus Christ we shall be advantaged for a growth in Grace It seems and to me it more than seems to be implyed in the Conjunction of these two Requiries Grow in Grace grow in the Knowledge of our Lord and Saviour Jesus Christ. It seems to imply thus much as if so be the Apostle should have said Grow in Grace and that you may do so see that you grow in the Knowledge of our Lord and Saviour Jesus Christ. They are never like to come to any eminency in Grace and to make any considerable advance 〈◊〉 Grace that make little or no progress in the Knowledge of our Lord and Saviour Jesus Christ. And they that in uprightness of soul do make it their business to incease and grow in the Knowledge of our Lord and Saviour Jesus Christ they are the most likely persons for to make the most considerable advantage in the Graces of the Spirit of God There is something in it that the Spirit of God by the ministry of his Apostle Peter should propound these two requiries in this Conjunction one with another Require a growth in Grace and in order thereunto a growth in the Knowledge of our Lord and Saviour Jesus Christ. Now here first of all I shall speak a little more generally and that but in a touch And then shall endeavour to evince this by giving an account of this in a more particular way You are to know that the first plantation of Grace in the soul it is made in the way and by the means of the Knowledge of our Lord Jesus Christ communicated to the soul through the Spirit there can be no Grace in the heart where there is no Knowledge of our Lord and Saviour Jesus Christ. It is the Knowledge of Christ and of the Gospel and of the Gospel-mysteries concerning Christ by the means whereof Grace comes to be planted in the soul. The Prophet in Psal. 19. gives us this account of the Law of the Lord that it is a perfect Law converting the soul. What Law is this understand it of the Law of Grace and Faith Not of the Law of Works and there by Law you are to understand the Doctrine of God concerning Christ held forth in the Gospel in the Scriptures of Prophets and Apostles And he saith that it is the Law of God this Law of Faith this Gospel-Law which is the blessed Instrument of converting the soul. Before Conversion there 's no Grace when Conversion is wrought then Grace takes place in the heart an unconverted person is a graceless person let him be what he will for his moralities and plausible conversation when once Conversion is wrought then Grace comes to be in the soul and this Conversion is not brought about but by the Gospel which holds forth unto us the Knowledge of our Lord and Saviour Jesus Christ. Let a man preach moral Duties never so clearly and plainly moral Duties all the Duties of the moral Law considered as it holds forth a Covenant of Works as it holds forth a Duty to God Duty to Man I say let a man preach never so clearly and plainly man's Duty he will never be able to convert the soul that is not the converting Ministry no it is not 't is not the quickning Ministry I remember how the Apostle argues to the Galatians Received ye the Spirit saith he which Spirit is a Spirit of Grace by the works of the Law or by the hearing of Faith That is the Doctrine of Faith Why saith he you did never receive the Spirit which is a Spirit of Grace by the works of the Law and by the hearing of the Law but you received the Spirit by
of the earth serve the Lord with fear rejoyce ye with trembling Kiss the Son Kings and Princes and great Men are very apt to forget themselves as if so be that there were none above them as if so be there were none to check and controul them You know how Pharaoh carryed himself Who is the Lord Ah! but there is a Lord above all Lords there is a King above all Kings even the Lord Jesus Christ whom God hath set to be King upon his holy hill of Sion And the right Knowledge of Christ the well improved and advanced Knowledge of Christ it will promote a holy fear and awe and reverence of him and of the great God who hath constituted and appointed him Lord and King I might speak largely to this Particular but I 'll pass it by Thus I have endeavoured to make it appear to you in these Particulars How the Knowledge of our Lord Jesus well improved how it doth contribute to a growth in Grace I would now tell you this further That the Knowledge of our Lord Jesus Christ it is such a Knowledge as is most beneficial to us in respect of Gospel-Duties and Services and doth contribute very much to the lively management of them And therefore it may well be required of Christians and Believers that they grow in the Knowledge of our Lord Jesus Christ and that upon this very account Because I say that the more we know of our Lord Jesus Christ the more shall we advance in the lively performance of Gospel-worships and Duties and Services which the Lord requires of us Alas Brethren it is that which may well be matter of shame and mourning to think how low we are as in Graces so in gracious Performances and in holy Services What 's the account that is to be given of our daily Services that we perform Sabbath-worships and Duties Alas what kind of Sabbaths do we keep and what kind of Prayers do we perform and offer up to God what kind of Worships are they that we present before the Lord O! if we would but take an account of our selves we might see cause enough to fall a weeping over every Dâ—… we perform When we come to attend the Ministry of the Word and to do our Service to God it appears by mens carriages what a loosness of spirit there is an unfixedness of spirit on God and there is not the breathing after the enjoyments of God in the way of his Ordinances And so for Prayer and other Services What may be the reason of this We may well reckon upon this It is because we are not more advanc'd in the Knowledge of our Lord and Saviour Jesus Christ we have not heart-Knowledge so duly improved as it should be concerning our Lord Jesus For Brethren this is 〈◊〉 that we should know concerning Christ That his heart was upon his Work and business and when he prayed he prayed as one that was in Heaven And O what wrestlings of spirit was there on his part with God! He prayed most earnestly and O how intent upon the Duty of Prayer when he had to do that and when he was to Preach O with what intention of soul was that Service performed And when he had the last 〈◊〉 to keep O with desire have I desired to keep this Passâ—… O Father it is meat and drink to 〈◊〉 to do thy Wâ—… Thus it was with Christ Now if we had but a well-digested Knowledge of this it would make us ashamed of our selves and make us put on with more activity and vigour of spirit thinking with our selves what a pattern we have in Christ. And then if we did but consider That Christ is the great High-priest of our holy 〈◊〉 and that he hath ingaged himself on the behalf of his People both to procure their acceptance and to vouâ—…hsafe them assistance Now consider but this And these things we ought to know concerning Jesus our Lord That it is his undertaking to procure acceptance and to give assistance for now he hath all power in his hands The power of the Spirit to give strength to his People to inable them to make their prayers and supplications and to perform their Worships and Services I will strengthen thee I will help thee I will uphold thee with the right hand of my righteousness my Grace is sufficient for thee Thus Christ hath signified concerning himself for the comfort and incouragement of his People And then withal this is to be known concerning our Lord Jesus That he appears in Heaven before his Father to promote their acceptance and to plead their Cause and as the High-priest to present their Services and to sprinkle them with his own blood and to desire the Fathers acceptance of them Now if this were but duly known concerning Christ and we had but a well improved and digested Knowledge concerning this that now I give you an account of O how much would it conduce to the quickning up our hearts to a lively performance of our Services when we shall consider what an example we have in Christ of Duty and Service to God And then that he hath undertaken to afford assistance and to procure acceptance this would make us go on with more life and vigour in the wayes of Godliness And then I would have told you farther That there is all the reason in the world Christians should endeavour a growth in the Knowledge of our Lord Jesus Christ Because as this Knowledge well improved conduces to a judiciousness and to a well ordering of the Conscience and to the increase of all the Graces and to the promoting of our Duty so by a well improved Knowledge of our Lord Jesus we shall come to have the more kindly relish of Gospel-priviledges and suck the sweet of them and come to know what there is of comfort and soul-rejoycing to be found in these Priviledges And then this Knowledge well improved O how will it conduce to bear afflictions to the incountering temptations and inable the Soul to the well ordering of a Gospel-conversation to the glory of God SERM. XIV I Shall pass by what was the last Day hinted to you only now suggest some few Particulars more which if we were but acquainted with the Knowledge of we should quit our selves better than we do in this Gospel-worship and service of Prayer As now Did we but know and seriously ponder upon this That Christ himself was very much in this Service that he was a constant practiser to his very Death of this Duty of Prayer If this were but well considered that Christ was very much given to prayer and if he could not have opportunities in the day time he would fetch it out in the night and be in the night season pouring out his soul before his Father Thus it was with Christ he was given to Prayer and his last breathings were breathings in a way of prayer into his Father's bosom And then consider this this is that that
in heaven or earth to take this book out of the right hand of him that sits upon the Throne The Proclamation is made and the account is given Thus no man in heaven or earth nor under the earth was able to open the book nor look thereon not so much as to look upon it This goes to the heart of Iohn a great Favourite of Christ a dear Servant of God he for his part is astonisht at it and falls a weeping bitterly That there should be none found worthy to open the book Mark what follows One of the Elders said unto me weep not behold the Lion of the tribe of Judah the root of David hath prevailed to open the book and to loose the seven seals thereof and he came and took the book out of the right hand of him that sate upon the Throne He came and took the book Here was the priviledge of Christ above Angels and glorified Saints or any in heaven and earth there was such a part of the counsel of God which was hid in his breast bosom that none durst venture upon for to make a search into The Lion of the tribe of Iudah the Lord Jesus the Lamb that was slain he was worthy and so they come with their acclamations afterwards they fall down before the Lamb having Harps and golden Vials and they sing a new song worthy worthy is the Lamb that was slain thou art worthy to take the book and to open the seals thereof And then they break out into magnifying and praising of God Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honour and glory and blessing and the four beasts said Amen and the four and twenty Elders fell down and worshipped him that liveth for ever and ever Why now this is to be known concerning our Lord Jesus Christ he hath this priviledge to take the book out of the hand to go into the bosom of the Father to open the cabinet of the Fathers most secret counsel he hath this priviledge above all creatures in heaven or in earth This is to be known concerning Christ. 6. Yet further This Word and Doctrine which is the subject matter of our preaching and your hearing it is such a Doctrine as Christ is marvellously pleased with the wise judicious publication and preaching of it and with the humble attention upon it and therefore Christ is perfect and he hath promised to be present to the end of the World in his Churches and in his Congregations and with his Ministry and with his under Preachers For as I said before preaching work is principally his Christ is the great Preacher and all that are imployed in the work they are but under him and they do his work principally he is present with them observant of them he hath promised to give his assistance to them and to take knowledge of all discouragements that they meet with as we see in the case of Paul When Paul was upon his preaching vvork he meets vvith very hard usage the Lord appears to him and doth as it were clap him upon the shoulder and saith Be of good cheer Paul Thou hast testified of me here at Ierusalem and in such and such a place I will stand by thee and none shall hurt thee O Christ is present with his servants and he delights to see his work graciously and judiciously managed and to see his People that attend upon him to give heed to his Doctrine The Lord Jesus he takes Knowledge how his work is entertained how it s preached and heard and how people behave themselves under the dispensations of it Why now good now beloved consider this These things are the things that we are to know concerning our Lord Jesus Christ. Now if this were well considered wold it not contribute exceedinly to the promoting of preaching and of hearing work Those that are called out to this ministration O if they had but the well digested Knowledge of our Lord Jesus Christ would not this spirit them and make them to look to the cause they manage how they manage this trust that is committed to them from Christ and how they deal with this blessed Doctrine that came out of the bosom of the Father and if you did but consider that you come to hear the Word that is given of the Father to Christ which is in the heart of Christ and which he ingages himself to give new life unto and how he takes notice what entertainment his Word hath c. If you did but know this certainly there would be other manner of hearing than ordinarily there is Thus now I have spoken concerning that I shall now go on and let you know That by growing in the Knowledge of our Lord and Saviour Jesus Christ Believers they come to be exceedingly advanced As for the other Services that I have been speaking of as Gospel-Duties in Prayer and Praising God in Preaching and Hearing the everlasting Word that came out of the bosom of the Father So by the knowledge of our Lord and Saviour Jesus Christ we come to be exceedingly advantaged for that great work of mortification and of self-denial To joyn these two together Self-mortifying work Self-denying work Alas Brethren how hardly are we brought to these Services And when we set upon them alas how aukward and how untowardly do we apply to the management of it And why Alas because we are so deficient in the Knowledge of our Lord Jesus Christ were there a well improved Knowledge of our Lord and Saviour Jesus Christ. Did you but know what a self-denying person he was and how justly be may require self-denying at the hands of his People If we did but consider that this Jesus Christ he was from Eternity God with God he might have lain warm in the bosom of his Father in the dear and blessed bosom of his Father he might have lain there and delitiated himself and kept out of all the storms and tempests of the World and might have enjoyed himself with sweetest delight in his Fathers bosom O what a self-denying Christ was here That he should come and leave his Father's bosom and be content to expose himself to the difficulties and hardships of the World to undergo storms and tempests Mark what the Apostle speaks in Rom. 15. Let every one of us please his neighbour c. For saith he even Christ pleased not himself He did not set his heart upon pleasing himself but that he might please his God and profit his People here below even Christ saith he pleased not himself O a self-denying Christ and if this were well known it would promote self-denying work in us And then sin-mortifying work O we are hardly brought to it to wound and slay our corruptions and to be ever and non digging down our Walls and ever and anon to be boring in the sides of this or that corruption This is his hard work to us but had we
of God the Lamb that was slain it s a name that he delights to be known by the Lamb upon Mount Sion worthy is the Lamb that was slain And because a Lamb slain because he was pleased to become an Offering and a Sacrifice of a sweet smelling savour and would undertake to redeem a People unto God by his Blood worthy therefore to have this acknowledgment made to him O worthy worthy is the Lamb that was slain Here now I have a large field to walk in but that I would contract my self and dispatch the Point The Lord Jesus Christ worthy Consider first of all who he is for his Person why he is the brightness of his Father's glory the express image of his person worthy therefore to have Glory given to him 2. What is he for his Name Wonderful Counsellor the mighty God everlasting Father Prince of Peace the Lord our righteousness King of Kings Lord of Lords the blessed and only Potentate the Prince of the Kings of the earth his Name is as an oyntment poured forth Well may it be said To him be glory now and for ever 3. Consider his Qualifications The only begotten of the Father full of Grace Then if full of Grace worthy to be full of Glory Grace leads in Glory and Glory doth most properly follow Grace Who should have Glory but they that have Grace Why none have so much Grace as Christ he was as full of Grace as ever he could hold Now where should Glory rest but upon him that is full of Grace Therefore worthily is it said To him be Glory 4. Then again Consider this Jesus this Lord Jesus Why he suffer'd he suffer'd for sin The just for the unjust that he might bring us to God He suffered and by suffering made satisfaction to infinite Justice he hath expiated the sins of his People provided for the purging of their Consciences he hath made way by his own Blood for an entrance into the Holiest Now is there not reason to say To him be glory both now and for ever Mark what our Saviour speaks after his Resurrection saith he Thus it is written and thus it behoved Christ to suffer And what then And afterwards to enter into his glory It behoved him first to suffer and then to enter into Glory and he hath entred into Glory and it is our duty for to follow him with loudest acclamations and to say yea yea To him be glory now and for ever Amen 5. And then again Christ is most worthy to have these acclamations and such Doxologies a voting up and applecation of Glory to him Why Because all the Glory that ever any Saint on earth shall have or Saint in heaven doth possess all that Glory comes over to thereby the Lord Jesus Christ. Whatsoever Glory any soul here shall be partaker of or hereafter in the Kingdom of Glory they are to reckon themselves beholding to Christ for it it comes over to them by his means Worthy then is this apprecation to be made to him and that every soul that hath any hopes of Glory should say Now unto him be glory both now and for ever Amen So that these things being duly weighed which indeed are of proper cognizance for men and women professing godliness and professing to be acted by a Gospel spirit What is there that should more properly sound in an Assembly of People that attend to the Gospel What can more properly sound than this That unto the King of Sion the Lamb that was slain to him that is the King of the Princes of the earth to him that is set upon the Throne with his Father to him that hath overcome Principalities and Powers hath made a shew of them openly to him that hath vanquished Devils and enemies and hath brought Life and Immortality to light to him that is now entred into the Holiest once for all and appears in the heavens before God to plead the Cause of his Peoples souls What is there more proper in a Congregation of Saints to sound out than this To him be glory now and for ever Amen Now in a word for Application Are they acted by a Gospel spirit that design nothing less than the Glory of Christ that instead of making apprecations and voting up Glory to our Lord and Saviour Jesus Christ do what in them lyes to cast all the shame and dishonour and contempt upon him they can Is this the spirit of the Gospel It 's the spirit of the Devil That man be he who he will let them be never so high in the World let them be Kings and Princes and Potentatesâ—… whatsoever names and titles they are known by whatsoever dignities and honours they are advanc'd unto whatsoever breadth they carry in the World whatsoever they are for worldly respects that are set to cast contempt upon Christ and to turn reproach and dishonour upon him are so far from being acted by the spirit of the Gospel that they do walk in the very spirit of the Devil and it will appear so But are there any such are there such as walk in such a spirit There were so of old O people be apt to think that they were worthy to be spit in the face Why what did they that cryed out Not this man but Barrabas Let this Jesus be crucified let him be hanged let him be hanged for a Malefactor do him all the shame they can They did so they buffetted him they spit upon him they smote him with their fists they knock'd him upon the head they put him into a fools coat they would make him their laughing-stock Thus they did What was this spirit Why is this spirit quite worn out of the World Nay the Lord be merciful to us there is a desperate spirit of opposition to Christ among whom among the Antichristian party O that it were not to be found among persons that would be accounted godly and stand for the honour of Christ and make apprecations to him And they can patter it over in forms of words O Glory to Jesus Glory be to the Father and to the Son and to the holy Ghost they can patter over such words in their mouths and in the mean time they carry swords in their hearts against Christ and their Conversations speak nothing but dishonour to Christ shame him in his Name shame him in holding out that shame him in making Profession of him And why because they live thus unchristian-like walk most unsutably to the Gospel walk most unworthy of their holy Profession are these men and women acted by a Gospel spirit that pretend to the Name of Christ that express nothing but that which is quite contrary to Christ they would be accounted Christian People and to have been baptized into Christ's Name and in the mean time they make it their business every day to cast dishonour upon Christ walking cross to him and quite contrary to the glorious Gospel of our Lord Jesus Christ. For men and women to