Post by Admin on Feb 5, 2024 16:25:49 GMT -5
Growth in Grace
—Signs of it—Practical directions how to grow in grace—
Hindrances to it
"But grow in the grace and knowledge of our Lord and Savior Jesus
Christ. To him be glory both now and forever! Amen." 2 Peter 3:18
(NIV)
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 vigor 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" (Rev 3:1)
—they have "a form of godliness, while they deny the power thereof"
(2 Tim 3:5). 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." (1 John 2:19) 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
Savior Jesus Christ." (2 Pet 3:18) 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 Savior Jesus Christ.
Just so far as any soul increases in spiritual knowledge, in the same
degree it grows in grace. People 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". (1 Cor 8:1) 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, "I am growing worse every day! I see innumerable evils springing
up within me which I never saw before!" This person may be
compared to one shut up in a dark room where he is surrounded by
many loathsome objects. If a single ray of light is 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 people; and not that any
should believe that corruption abounds within them.
Growth in grace is evidenced 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 an over-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 vigor in grace.
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 vigor 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 be sickly. If we would enjoy spiritual comfort, we must be 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 eternal change, we must endeavor 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", (1 Pet 4:12) but rejoice, because "the trial
of your faith, being much more precious than of gold that perishes,
though it be tried with fire, shall be found unto praise, and honor,
and glory". (1 Pet 1:7)
We shall here present some practical directions how to grow in
grace and make progress in piety.
1. 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.
2. 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 be effected in this work without the aid of
the Divine Spirit. "Paul may plant and Apollos water—but it is
God who gives the increase." (1 Cor 3:6-7) The direction of the old
divines is good: "use the means as vigorously as if you were to be
saved by your own efforts, and yet trust as entirely to the grace of
God as if you made use of no means whatever".
3. 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 unfavorable, 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.
4. 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 people cannot grow in grace.
5. Take more time for praying to "the Father who sees in secret",
(Matt 6:6,18) and for looking into the state of your soul. Redeem an
hour daily from sleep if you cannot obtain it otherwise. 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 corrupting 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 festering 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". (Zech 13:1) Bring your
case to the great Physician.
6. 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 fellowship
between the followers of Christ. In former days, "those who feared
the Lord spoke often one to another, and the Lord hearkened and
heard it, and a book of remembrance was written for those who
feared the Lord and thought upon his name." (Mal 3:16)
7. 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, labor 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." (Philem 19) Cast your
bread on the waters, and after many days you will find it again. Send
the Bible—send missionaries—send tracts to the perishing heathen.
8. Practice 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 suretyships. Live peaceably with all
men as much as in you lies. Be much in spontaneous prayer. Keep
your heart with all diligence. Try to turn to spiritual profit every
event which occurs, and be fervently thankful for all mercies.
9. 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 eternal 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 worldly objects—
attendance on an unbelieving or unfaithful ministry—languid and
formal observance of pious duties—shunning the society and pious
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 people are truly converted they always are
sincerely desirous to make rapid progress in piety; and there are not
lacking 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 endeavor to specify some of them.
1. 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
greatest 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 spiritual 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 Christian 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 be
more clearly and repeatedly expounded in all its rich plenitude of
mercy, and in all its absolute freeness.
2. Another thing which prevents growth in grace is that Christians do
not make their obedience to Christ include 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; in like
manner, the secular employments and pursuits of the godly should
all be consecrated to God, and become a part of their piety. 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 labors
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
3. 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 Spirit who 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 vigor while the constituent parts
are feeble and in a state of decay.
4. 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 growth in grace, 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 skillful 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. And 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.
5. 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." (Col 1:10) "Grow in grace," says Peter, "and in
the knowledge of our Lord Jesus Christ." (2 Pet 3:18) 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.
—Signs of it—Practical directions how to grow in grace—
Hindrances to it
"But grow in the grace and knowledge of our Lord and Savior Jesus
Christ. To him be glory both now and forever! Amen." 2 Peter 3:18
(NIV)
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 vigor 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" (Rev 3:1)
—they have "a form of godliness, while they deny the power thereof"
(2 Tim 3:5). 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." (1 John 2:19) 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
Savior Jesus Christ." (2 Pet 3:18) 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 Savior Jesus Christ.
Just so far as any soul increases in spiritual knowledge, in the same
degree it grows in grace. People 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". (1 Cor 8:1) 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, "I am growing worse every day! I see innumerable evils springing
up within me which I never saw before!" This person may be
compared to one shut up in a dark room where he is surrounded by
many loathsome objects. If a single ray of light is 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 people; and not that any
should believe that corruption abounds within them.
Growth in grace is evidenced 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 an over-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 vigor in grace.
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 vigor 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 be sickly. If we would enjoy spiritual comfort, we must be 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 eternal change, we must endeavor 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", (1 Pet 4:12) but rejoice, because "the trial
of your faith, being much more precious than of gold that perishes,
though it be tried with fire, shall be found unto praise, and honor,
and glory". (1 Pet 1:7)
We shall here present some practical directions how to grow in
grace and make progress in piety.
1. 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.
2. 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 be effected in this work without the aid of
the Divine Spirit. "Paul may plant and Apollos water—but it is
God who gives the increase." (1 Cor 3:6-7) The direction of the old
divines is good: "use the means as vigorously as if you were to be
saved by your own efforts, and yet trust as entirely to the grace of
God as if you made use of no means whatever".
3. 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 unfavorable, 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.
4. 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 people cannot grow in grace.
5. Take more time for praying to "the Father who sees in secret",
(Matt 6:6,18) and for looking into the state of your soul. Redeem an
hour daily from sleep if you cannot obtain it otherwise. 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 corrupting 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 festering 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". (Zech 13:1) Bring your
case to the great Physician.
6. 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 fellowship
between the followers of Christ. In former days, "those who feared
the Lord spoke often one to another, and the Lord hearkened and
heard it, and a book of remembrance was written for those who
feared the Lord and thought upon his name." (Mal 3:16)
7. 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, labor 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." (Philem 19) Cast your
bread on the waters, and after many days you will find it again. Send
the Bible—send missionaries—send tracts to the perishing heathen.
8. Practice 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 suretyships. Live peaceably with all
men as much as in you lies. Be much in spontaneous prayer. Keep
your heart with all diligence. Try to turn to spiritual profit every
event which occurs, and be fervently thankful for all mercies.
9. 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 eternal 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 worldly objects—
attendance on an unbelieving or unfaithful ministry—languid and
formal observance of pious duties—shunning the society and pious
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 people are truly converted they always are
sincerely desirous to make rapid progress in piety; and there are not
lacking 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 endeavor to specify some of them.
1. 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
greatest 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 spiritual 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 Christian 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 be
more clearly and repeatedly expounded in all its rich plenitude of
mercy, and in all its absolute freeness.
2. Another thing which prevents growth in grace is that Christians do
not make their obedience to Christ include 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; in like
manner, the secular employments and pursuits of the godly should
all be consecrated to God, and become a part of their piety. 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 labors
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
3. 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 Spirit who 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 vigor while the constituent parts
are feeble and in a state of decay.
4. 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 growth in grace, 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 skillful 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. And 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.
5. 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." (Col 1:10) "Grow in grace," says Peter, "and in
the knowledge of our Lord Jesus Christ." (2 Pet 3:18) 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.