|
Growth in grace - Signs of it - Practical directions how to
grow in grace - Hindrances to it
WHEN there is no growth, there is no life. We have taken it
for granted that among the regenerate, at the moment of their
conversion, there is a difference in the vigour of the principle
of spiritual life, analogous to what we observe in the natural
world; and no doubt the analogy holds as it relates to growth.
As some children who were weak and sickly in the first days
of their existence become healthy and strong, and greatly
outgrow others who commenced life with far greater advantages,
so it is with the 'new man'. Some who enter on the spiritual
life with a weak and wavering faith, by the blessing of God
on a diligent use of means, far outstrip others who in the
beginning were greatly before them.
It is often observed that there are professors who never appear
to grow, but rather decline perpetually, until they become
in spirit and conduct entirely conformed to the world, from
whence they professed to come out. The result in regard to
them is one of two things; they either retain their standing
in the Church and become dead formalists, 'having a name to
live while they are dead'-'a form of godliness, while they
deny the power thereof'-or they renounce their profession
and abandon. their connection with the Church, and openly
take their stand with the enemies of Christ, and not infrequently
go beyond them all in daring impiety. Of all such we may confidently
say, 'They were not of us, or undoubtedly they would have
continued with us.' But of such I mean not now to speak further,
as the case of backsliders will be considered hereafter.
That growth in grace is gradual and progressive is very evident
from Scripture; as in all those passages where believers are
exhorted to mortify sin and crucify the flesh, and to increase
and abound in all the exercises of piety and good works. One
text on this subject will be sufficient: 'Grow in grace and
in the knowledge of our Lord and Saviour Jesus Christ.' And
this passage furnishes us with information as to the origin
and nature of this growth. It is knowledge, even the knowledge
of our Lord and Saviour Jesus Christ. Just so far as any soul
increases in spiritual knowledge, in the same degree it grows
in grace. Persons may advance rapidly in other kinds of knowledge,
and yet make no advances in piety, but the contrary. They
may even have their minds filled with correct theoretical
knowledge of divine truth, and yet its effect may not be to
humble, but to 'puff up'. Many an accurate and profound theologian
has lived and died without a ray of saving light. The natural
man, however gifted with talent or enriched with speculative
knowledge, has no spiritual discernment. After all his acquisitions,
he is destitute of the knowledge of Jesus Christ. But it should
not be forgotten that divine illumination is not independent
of the Word, but accompanies it. Those Christians, therefore,
who are most diligent in attending upon the Word in public
and private, will be most likely to make progress in piety.
Young converts are prone to depend too much on joyful frames,
and love high excitement in their devotional exercises; but
their heavenly Father cures them of this folly, by leaving
them for a season to walk in darkness and struggle with their
own corruptions. When most sorely pressed and discouraged,
however, He strengthens them with might in the inner man.
He enables them to stand firmly against temptation; or, if
they slide, he quickly restores them, and by such exercises
they become much more sensible of their entire dependence
than they were at first. They learn to be in the fear of the
Lord all the day long, and to distrust entirely their own
wisdom and strength, and to rely for all needed aid on the
grace of Jesus Christ. Such a soul will not readily believe
that it is growing in grace. But to be emptied of self-dependence,
and to know that we need aid for every duty, and even for
every good thought, is an important step in our progress in
piety. The flowers may have disappeared from the plant of
grace, and even the leaves may have fallen off, and wintry
blasts may have shaken it, but now it is striking its roots
deeper, and becoming every day stronger to endure the rugged
storm.
One circumstance attends the growth in grace of a real Christian
which renders it exceedingly difficult for him to know the
fact, upon a superficial view of his case, and that is, the
clearer and deeper insight which he obtains into the evils
of his own heart. Now this is one of the best evidences of
growth; but the first conclusion is apt to be, '1 am growing
worse every day; I see innumerable evils springing up within
me which I never saw before.' This person may he compared
to one shut up in a dark room where he is surrounded by many
loathsome objects. If a single ray of light be let into the
room, he sees the more prominent objects; but if the light
gradually increases, he sees more and more of the filth by
which he has been surrounded. It was there before, but he
did not perceive it. His increased knowledge of the fact is
a sure evidence of increasing light. Hypocrites often learn
to talk by rote of the wickedness of their hearts; but go
to them and seriously accuse them of indulging secret pride
or envy or covetousness or any other heart sins, and they
will be offended. Their confessions of sin are only intended
to raise them in the opinion of others, as truly humble persons;
and not that any should believe that corruption abounds within
them.
Growth in grace is evinced by a more habitual vigilance against
besetting sins and temptations, and by greater self-denial
in regard to personal indulgence. A growing conscientiousness
in regard to what may be called minor duties is also a good
sign. The counterfeit of this is a scrupulous conscience,
which sometimes haggles at the most innocent gratifications,
and has led some to hesitate about taking their daily food.
Increasing spiritual mindedness is a sure evidence of progress
in piety; and this will always be accompanied by deadness
to the world. Continued aspirations to God, in the house and
by the way, in lying down and rising up, in company and in
solitude, indicate the indwelling of the Holy Spirit, by whose
agency all progress in sanctification is made. A victory over
besetting, sins by which the person was frequently led away,
shows an increased vigour in the renewed principle. Increasing
solicitude for the salvation of men, sorrow on account of
their sinful and miserable condition, and a disposition tenderly
to warn sinners of their danger, evince a growing state of
piety. It is also a strong evidence of growth in grace when
you can bear injuries and provocations with meekness, and
when you can from the heart desire the temporal and eternal
welfare of your bitterest enemies. An entire and confident
reliance on the promises and providence of God, however dark
may be your horizon, or however many difficulties environ
you, is a sign that you have learned to live by faith; and
humble contentment with your condition, though it be one of
poverty and obscurity, shows that you have profited by sitting
at the feet of Jesus.
Diligence in the duties of our calling, with a view to the
glory of God, is an evidence not to be despised. Indeed there
is no surer standard of spiritual growth than a habit of aiming
at the glory of God in everything. That mind which is steady
to the main end gives as good evidence of being touched by
divine grace as the tendency of the needle to the pole proves
that it has been touched by the magnet. Increasing love to
the brethren is a sure sign of growth; for as brotherly love
is a proof of the existence of grace, so is the exercise of
such love a proof of vigour in the divine life. This love,
when pure, is not confined within those limits which party
spirit circumscribes, but overleaping all the barriers of
sects and denominations, it embraces the disciples of Christ
wherever it finds them. A healthy state of piety is always
a growing state; that child which grows not at all must he
sickly. If we would enjoy spiritual comfort, we must he in
a thriving condition. None enjoy the pleasures of bodily health,
but they who are in health. If we would be useful to the Church
and the world we must be growing Christians. If we would.
live in daily preparation for our change, we must endeavour
to grow in grace daily.
The aged saint, laden with the fruits of righteousness, is
like a shock of corn fully ripe, which is ready for the garner;
or like a mature fruit which gradually loosens its hold of
the tree until at last it gently falls off. Thus the aged,
mature Christian departs in peace.
As growth in grace is gradual, and the progress from day to
day imperceptible, we should aim to do something in this work
every day. We should die daily unto sin and live unto righteousness.
Sometimes the children of God grow faster when in the fiery
furnace than elsewhere. As metals are purified by being cast
into the fire, so saints have their dross consumed and their
evidences brightened, by being cast into the furnace of affliction.
'Beloved, think it not strange concerning the fiery trial
which shall try you, as though some strange thing happened
unto you', but rejoice, because 'the trial of your faith,
being much more precious than of gold that perisheth, though
it be tried with fire, shall he found unto praise, and .honour,
and glory'.
- Set it down as a certainty that this
object will never be attained without vigorous continued
effort; and it must not only be desired and sought, but
must be considered more important than all other pursuits,
and be pursued in preference to everything else which claims
your attention.
- While you determine to be assiduous in the use of the
appointed means of sanctification, you must have it deeply
fixed in your mind that nothing can he effected in this
work without the aid of the Divine .Spirit. 'Paul may plant
and Apollos water, but it is God that giveth the increase.'
The direction of the old divines is good: 'use the means
as vigorously as if you were to he saved by your own efforts,
and yet trust as entirely to the grace of God as if you
made use of no means whatsoever'.
- Be much in the perusal of the Holy Scriptures, and strive
to obtain clear and consistent views of the plan of redemption.
Learn to contemplate the truth in its true nature, simply,
devoutly, and long at a time, that you may receive on your
soul the impression, which it is calculated to make. Avoid
curious and abstruse speculations respecting things unrevealed,
and do not indulge a spirit of controversy. Many lose the
benefit of the good impression which the truth is calculated
to make, because they do not view it simply in its own nature
but as related to some dispute, or as bearing on some other
point. As when a man would receive the genuine impression
which a beautiful landscape is adapted to make, he must
not be turned aside by minute inquiries respecting the botanical
character of the plants, the value of the timber, or the
fertility of the soil; but he must place his mind in the
attitude of receiving the impression which the combined
view of the objects before him will naturally produce on
the taste. In such cases the effect is not produced by any
exertion of the intellect; all such active striving is unfavourable,
except in bringing the mind to its proper state. When the
impression is most perfect, we feel as if we were mere passive
recipients of the effect. To this there is a striking analogy
in the way in which the mind is impressed with divine truth.
It is not the critic, the speculative or polemic theologian,
who is most likely to receive the right impression, but
the humble, simple-hearted, contemplative Christian. It
is necessary to study the Scriptures critically, and to
defend the truth against opposers; but the most learned
critic and the most profound theologian must learn to sit
at the feet of Jesus in the spirit of a child, or they are
not likely to be edified by their studies.
- Pray constantly and fervently for the influences of the
Holy Spirit. No blessing is so particularly and emphatically
promised in answer to prayer as this; and if you would receive
this divine gift, to be in you as a well of water springing
up to everlasting life, you must not only pray, but you
must watch against everything in your heart or life which
has a tendency to grieve the Spirit of God. Of what use
is it to pray, if you indulge evil thoughts and imaginations
almost without control? or if you give way to the evil passions
of anger, pride and avarice, or bridle not your tongue from
evil speaking? Learn to be conscientious; that is, obey
the dictates of your conscience uniformly. Many are conscientious
in some things and not in others; they listen to the monitor
within when it directs to important duties; but in smaller
matters they often disregard the voice of conscience, and
follow present inclination. Such cannot grow in grace.
- Take more time for praying to 'the Father which is in
secret', and for 1ooking into the state of your soul. Redeem
an hour daily from sleep if you cannot obtain it otherwise;
and as the soul's concerns are apt to get out of order,
and more time is needed for thorough self-examination than
an hour a day, set apart, not periodically but as your necessities
require, days of fasting and humiliation before God. On
these occasions, deal faithfully with yourself. Be in earnest
to search out all your secret sins and to repent of them.
Renew your covenant with God, and form holy resolutions
of amendment in the strength of divine grace. If you find,
upon examination, that you have been living in any sinful
indulgence, probe the festering wound to the core; confess
your fault before God, and do not rest until you have had
an application of the blood of sprinkling. You need not
ask why you do not grow, while there is such an ulcer within
you. Here, it is to be feared, is the root of the evil.
Sins indulged are not thoroughly repented of and forsaken;
or the conscience has not been purged effectually, and the
wound still festers. Come to 'the fountain opened for the
washing away of sin and uncleanness'. Bring your case to
the great Physician.
- Cultivate and exercise brotherly love more than you have
been accustomed to do. Christ is displeased with many of
His professed followers, because they are so cold and indifferent
to His members on earth, and because they do so little to
comfort and encourage them; and with some, because they
are a stumbling block to the weak of the flock, their conversation
and conduct not being edifying, but the contrary. Perhaps
these disciples are poor and in the lower walks of life,
and therefore you overlook them as beneath. you. And thus
would you have treated Christ Himself, had you lived in
His time; for He took His station among the poor and afflicted;
and he will resent a neglect of His poor saints with more
displeasure than He would of the rich. Perhaps they do not
belong to your party or sect, and you are only concerned
to build up your own denomination. Remember how Christ condescended
to treat the sinful woman of Samaria, and the poor woman
of Canaan, and remember what account He has given of the
last judgment, when he will assume to Himself all that has
been done, or neglected to be done, to His humble followers.
There should be more Christian conversation and-friendly
intercourse between. the followers of Christ. In former
days, 'They that feared the Lord spake often one to another,
and the Lord hearkened and heard it, and a book of remembrance
was written for them that feared the Lord and thought upon
his name.
- If you are in good earnest to make greater progress in
piety, you must do more than you have done for the promotion
of God's glory and of Christ's kingdom on earth. You must
enter with livelier, deeper feeling into all the plans which
the Church has adopted to advance these objects. You must
give more than you have done. It is a shame to think how
small a portion of their gains some professors devote to
the Lord. Instead of being a tithe, it is hardly equal to
the single sheaf of first-fruits. If you have nothing to
give, labour to get something. Sit up at night and try to
make something, for Christ has need of it. Sell a corner
of your land and throw the money into the treasury of the
Lord. In primitive times many sold houses and lands and
laid the whole at the apostles' feet. Do not be afraid of
making yourself poor by giving to the Lord or to His poor.
His word is better than any bond, and He says, 'I will repay
it.' Cast your bread on the waters, and after many days
you will find it again. Send the Bibles- send missionaries-send
tracts to the perishing heathen.
- Practise self-denial every day. Lay a wholesome restraint
upon your appetites. Be not conformed to this world. Let
your dress, your house, your furniture, be plain and simple,
as becomes a Christian. Avoid vain parade and show in everything.
Govern your family with discretion. Forgive and pray for
your enemies. Have little to do with party politics. Carry
on your business on sober, judicious principles. Keep clear
of speculation and surety-ships. Live peaceably with all
men as much as in you lies. Be much in ejaculatory prayer.
Keep your heart with all diligence. Try to turn to spiritual
profit every event which occurs, and be fervently thankful
for all mercies.
- For your more rapid growth in grace, some of you will
be cast into the furnace of affliction. Sickness, bereavement,
bad conduct of children and relatives, loss of property
or of reputation, may come upon you unexpectedly and press
heavily on you. In these trying circumstances, exercise
patience and fortitude. Be more solicitous to have the affliction
sanctified than removed. Glorify God while in the fire of
adversity. That faith which is most tried, is commonly most
pure and precious. Learn from Christ how you ought to suffer.
Let perfect submission to the will of God be aimed at. Never
indulge a murmuring or discontented spirit. Repose with
confidence on the promises. Commit all your cares to God.
Make known your requests to Him by prayer and supplication.
Let go your too eager grasp of the world. Become familiar
with death and the grave. Wait patiently until your change
comes; but desire not to live a day longer than may be for
the glory of God.
If we are on the watch we may often find
good things when they were least expected. It is seldom that
I consult an almanac for any purpose, but wishing the other
day to see when the moon would change, I opened the calendar
at the current month, and the first thing which struck my eye
was the heading of a paragraph in the very words which I had
selected as the subject of this essay-'Hindrances to Growth
in Grace'. Of course I perused the short paragraph, and I was
so well pleased with what I read that I resolved to take it
for my text-and here it is, word for word: 'The influence of
worldly relatives and companions-embarking too deeply in business-approximations
to fraud for the sake of gain-devoting too much time to amusements-immoderate
attachment to a worldly object-attendance on an unbelieving
or unfaithful ministry-languid and formal observance of religious
duties-shunning the society and religions converse of Christian
friends-relapse into known sin-non-improvement of graces already
attained.
Now all this is very good and very true. The only objection
is that several of the particulars mentioned should rather be
considered as the effects of a real declension in religion than
merely as hindrances to growth; although it is true that nothing
so effectually hinders our progress as an actual state of backsliding.
It seems desirable to ascertain, as precisely as we can, the
reasons why Christians commonly are of so diminutive a stature
and of such feeble strength in their religion. When persons
are truly converted they always are sincerely desirous to make
rapid progress in piety; and there are not wanting exceeding
great and gracious promises of aid to encourage them to go forward
with alacrity. Why then is so little advancement made? Are there
not some practical mistakes very commonly entertained, which
are the cause of this slowness of growth? I think there are,
and will endeavour to specify some of them.
First, there is a defect in our belief in the freeness of divine
grace. To exercise unshaken confidence in the doctrine of gratuitous
pardon is one of the most difficult things in the world; and
to preach this doctrine fully without verging towards antinomianism
is no easy task, and is therefore seldom done. But Christians
cannot but be lean and feeble when deprived of their proper
nutriment. It is by faith that the spiritual life is made to
grow; and the doctrine of free grace, without any mixture of
human merit, is the only true object of faith. Christians are
too much inclined to depend on themselves, and not to derive
their life entirely from Christ. There is a spurious legal religion,
which may flourish without the practical belief in the absolute
freeness of divine grace, but it possesses none of the characteristics
of the Christian's life. It is found to exist in the rankest
growth, in systems of religion which are utterly false. But
even when the true doctrine is acknowledged in theory, often
it is not practically felt and acted on. The new convert lives
upon his frames rather than on Christ, while the older Christian
is still found struggling in his own strength and, failing in
his expectations of success, he becomes discouraged first, and
then he sinks into a gloomy despondency, or becomes in a measure
careless. At that point the spirit of the world comes in with
resistless force. Here, I am persuaded, is the root of the evil;
and until religious teachers inculcate clearly, fully, and practically,
the grace of God as manifested in the Gospel, we shall have
no vigorous growth of piety among professing Christians. We
must be, as it were, identified with Christ-crucified with Him,
and living by Him, and in Him by faith, or rather, have Christ
living in us. The covenant of grace must he more clearly and
repeatedly expounded in all its rich plenitude of mercy, and
in all its absolute freeness.
Another thing which prevents growth in grace is that Christians
do not make their obedience to Christ comprehend every other
object of pursuit. Their religion is too much a separate thing,
and they pursue their worldly business in another spirit. They
try to unite the service of God and Mammon. Their minds are
divided, and often distracted with earthly cares and desires
which interfere with the service of God; whereas they should
have but one object of pursuit, and all that they do and seek
should be in subordination to this. Everything should be done
for God and to God. Whether they eat or drink they should do-all
to His glory. As the ploughing and sowing of the wicked is sin,
because done without regard to God and His glory, so the secular
employments and pursuits of the pious should all he consecrated,
and become a part of their religion. Thus they would serve God
in the field and in the shop, in buying and selling and getting
gain-all would be for God. Thus their earthly labours would
prove no hindrance to their progress in piety; and possessing
an undivided mind, having a single object of pursuit, they could
not but grow in grace daily. He whose eye is single shall have
his whole body full of light.
Another powerful cause of hindrance in the growth of the life
of God in the soul is that we make general resolutions of improvement,
but neglect to extend our efforts to particulars. We promise
ourselves that in the indefinite future we will do much in the
way of reformation, but are found doing nothing each day in
cultivating piety. We begin and end a day without aiming or
expecting to make any particular advance on that day. Thus our
best resolutions evaporate without effect. We merely run the
round of prescribed duty, satisfied if we do nothing amiss and
neglect no external service which we feel to be obligatory.
We resemble the man who purposes to go to a certain place, and
often resolves with earnestness that he will some day perform
the journey, but never takes a step towards the place. Is it
at all strange that that person who on no day makes it his distinct
object to advance in the divine life, at the end of months and
years is found stationary? The natural body will grow without
our thinking about it, even when we are asleep, but not the
life of piety, which only increases by and through the exercises
of the mind, aiming at higher measures of grace. And as every
day we should do something in this good work, so we should direct
our attention to the growth of particular graces, especially
of those in which we know ourselves to be defective. Are we
weak in faith? let us give attention to the proper means of
strengthening our faith and, above all, apply to the Lord to
increase our faith. Is our love to God cold and hardly perceptible,
and greatly interrupted by long intervals in which God and Christ
are not in all our thoughts? let us have this for a daily lamentation
at the throne of grace-let us resolve to meditate more on the
excellency of the divine attributes, and especially on the love
of God to us-let us be much in reading the account of Christ's
sufferings and death, and be importunate in prayer, until we
receive more copious effusions of the Holy Spirit; for the fruit
of the Spirit is love, and the love of God is shed abroad in
our hearts by the Holy Ghost which is given unto us. And so
we should directly aim at cultivating and increasing every grace;
for the divine life, or 'new man', consists of these graces,
and the whole cannot be in health and vigour while the constituent
parts are feeble and in a state of decay.
The same remarks are applicable to the mortification of sin.
We are prone to view our depravity too much in the general,
and under this view to repent of it, and humble ourselves on
account of it; whereas, in order to make any considerable progress
in this part of sanctification, we must deal with our sins in
detail. We must have it as a special object to eradicate pride
and vain glory, covetousness, indolence, envy, discontent, anger,
etc. There should be appropriate means used, suited to the extirpation
of each particular vice of the mind. It is true, indeed, that
if we water the root we may expect the branches to flourish;
if we invigorate the principle of piety, the several Christian
virtues will flourish. But a skilful gardener will pay due attention
both to the root and the branches; and, in fact, these graces
of the heart are parts of the root, and it is by strengthening
these that we invigorate the root. The same is true as it relates
to the remaining principle of sin. We must strike our blows
chiefly at the root of the evil tree; but those inherent vices
which were mentioned, and others, should be considered as belonging
to the root, and when we aim at their destruction particularly
and in detail, our strokes will be most effectual.
I shall mention at present but one other cause of the slow growth
of believers in piety, and that is the neglect of improving
in the knowledge of divine things. As spiritual knowledge is
the foundation of all genuine exercises of religion, so growth
in religion is intimately connected with divine knowledge. Men
may possess unsanctified knowledge and be nothing the better
for it; but they cannot grow in grace without increasing in
the knowledge of our Lord Jesus Christ. 'Being,' says Paul,
'fruitful in every good work, and increasing in the knowledge
of God.' 'Grow in grace,' says Peter, 'and in the knowledge
of our Lord Jesus Christ.' Jonathan Edwards remarks that the
more faithful he was in studying the Bible, the more he prospered
in spiritual things. The reason is plain, and other Christians
will find the same to be true.
|
