UPON LUKE II. 52.
And Jesus increased in wisdom and stature, and in favour with God and men. — Luke ii. 52.
These words are spoken of our Lord Jesus Christ. In them two things are observable — (1.) Christ's growth ; (2.) The consequent of it.
1. Christ's growth, both as to body and soul : He ' increased in wisdom and stature.'
2. The consequent of it : He attracted the love of ' God and men.' The point I am to speak of is this —
Doct. Jesus Christ himself, in respect of his human nature, which consisteth of body and soul, did grow and improve.
1. Let us state this growth of Christ.
2. Give you the reasons of it. For stating it —
[1.] Certain it is that there are two distinct natures in the person of Christ, divine and human ; the one infinite and uncreated ; the other created and finite ; for he is ' Emmanuel, God with us, ' Mat. i. 23 ; ' Of the seed of David, and yet declared to be the Son of God with power,' Kom. i. 3, 4 ; ' The Word was made flesh,' John i. 14 ; ' The man God's fellow,' Zech. xiii. 7 ; ' A child,' yet the ' everlasting Father,' Isa. ix. 6 ; born at Bethlehem, yet his goings forth were from everlasting, Micah V. 2 ; ' The bud of the Lord, and the fruit of the earth,' Isa. iv. 2. Now according to this double nature, so must his growth be determined : surely not of the divine nature ; for to the perfection of it nothing can be added ; an infinite thing cannot increase. So his knowledge is in- finite ; he knew God, and all things.
[2.] In his human nature there are two parts — his body and his soul. The text saith he grew in both. As to his body, and growing in stature, there is no difficulty. As to his soul, the doubt is whether he grew really, or in manifestation only. I think really his soul improved in wisdom, as his body in stature ; as others of his age are wont to ripen by degrees. In the same sense that he is said to increase in stature, he is said also to increase in wisdom, for both are coupled together ; and he increased in stature really, in deed and in truth ; so that he daily became a more eminent person in the eyes of all.
[3.] It is not said he grew in grace, but in wisdom. To want degrees of grace cannot be without sin. And ' our high priest was holy, harm- less, undefiled, separate from sinners,' Heb. vii. 26 ; yet his knowledge as man was perfected by degrees. We always grow in knowledge:
SERMON UPON LUKE II. 52. 117
' Follow on to know the Lord.' He was ignorant of some things, as the day of judgment ; for in Mark xiii. 32, it is said, ' But of that day and hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.' His divine nature was ignorant of nothing ; but as to his human, he was ignorant of it. Some say he knew it not to reveal it ; so the Father may be said not to know it as well as the Son. This simple nescience was no sin.
[4.] This knowledge or wisdom wherein Christ grew may be under- stood thus —
(1.) There is the habitual knowledge, and the actual apprehension of things. Christ had the foundation and root of all knowledge when conceived by the Spirit, from his very conception ; but the actual know- ledge came afterwards. He had the spirit of wisdom and promptness of understanding, but the act of knowing is as occasion is offered.
(2.) There is a knowledge of generals, when singulars are not actually known. So Christ was deceived in the fig-tree. Mat. xxi. 19 ; and he inquireth for Lazarus' grave : John xi. 34, ' And he- said, Where have ye laid him ? '
(3.) There is a knowledge intensive and extensive. Intensive, a clear knowledge ; extensive, to more objects, Christ grew in both. He grew as to clearness of apprehension, and as he knew more objects.
(4.) There is a knowledge infused and experimental ; so Christ knew more by experience: 2 Cor. v. 21, 'Who knew no sin;' that is, by experience in himself ; and Heb v. 8, ' He learned obedience by the things which he suffered.'
2. For confirmation — (1.) By scripture ; (2.) By reason.
[1.] By scripture. Next the text take that, Isa. vii. 14-16, ' Behold, a virgin shall conceive, and bear a son, and shall call his name Imraanuel : butter and honey shall he eat, that he may know to refuse tlie evil and choose the good : for before the child shall know to refuse the evil and choose the good, the land that thou abhorrest shall be for- saken of both her kings.' The child spoken of should not be any fantastical appearance, or mere imaginary matter, but a very man-child, fed and brought up with such food as other children were, that by growing up he may come to years of discretion. He should have such notice of good and evil as children usually have when the use of reason and understanding begins first to put out and exercise itself ; as Dent, i. 39, ' Your children which in that day had no knowledge between good and evil ; ' that is, had no ability tO' discern the one from the other. So that Christ was as other infants, bating only his nearness to the godhead. The sun is the sun still, at morning or at high noon ; yet at first rising it is more glorious than any other creature. Well, then, the gift of the Holy Ghost showed himself in him, and was acted and discovered according to the progress of his age, and the increase of bodily strength. At twelve years old he disputed with the doctors.