GROWTH IN GRACE
by John Angell James
"But grow in the grace and knowledge of our
Lord and Savior Jesus Christ." 2 Peter 3:18
The word grace is one of the key terms of
Holy Scripture frequently occurring, and by the knowledge of which much of
the import of the whole volume is unfolded. It signifies favor, free
and unmerited. "By grace (favor) are you saved," Eph. 2:8. This is the
primitive, prevailing, generic sense of the word, and is its meaning in such
passages also as the following, and many others– Rom. 11:5, 6; Eph. 1:2, 6,
7; 2:7; Titus 2:11; 3:7. But as in the ordinary use of language we sometimes
call the effect by the name of the cause, the word grace is often applied in
Scripture to several things which are the consequences and operations of
Divine favor; thus the aids of the Holy Spirit are called grace, as in that
passage, "My grace is sufficient for you," 2 Cor. 12:9; also 1 Cor. 15:9,
10.
In the passage under consideration, it has a meaning
somewhat different from either of these, yet related to them, and signifies
holiness, as the fruit and effect of God's grace—and the
exhortation to grow in grace is a beautiful, comprehensive, and instructive
way of saying, grow in holiness; advance in piety. True, there
is a sense in which a believer may grow in the favor of God itself, as well
as in its effects. It is said of Christ in his youth, that "Jesus increased
in wisdom and stature, and in favor with God and man," Luke 2:52.
God, in his love, delights in his people on a twofold
account; first, because of the work of his Son, which is upon them
for justification—and secondly, because of their spiritual graces, inasmuch
as these are the work of his Holy Spirit; and therefore the more he sees of
this work in them, the more he must love them. On account of their relation
as children, he loves them all equally; but as regards their spiritual
condition, he loves them in proportion to their degrees of conformity to
himself. Hence they may grow in his favor continually, that is, one person
may have more in him, than another, that God loves, and that same person may
have more in himself, at one time than another, that God approves. But since
this supposes, as its ground, a growth in holiness, which is the object of
Divine delight, it brings us to that view of growth in grace, which is the
meaning of the passage, and the design of this address—I mean, advance in
piety.
The explanation of the text is very instructive with
regard to several general principles.
1. True religion in the soul is the work of God—it is the
operation of God himself as the efficient agent, whoever and whatever may be
the instrumentality. It is the grace of God in us.
2. All God's dealings with men, in regard to salvation
and its benefits, are the result of pure favor. Man, as a sinner, merits
nothing, and can merit nothing—it is grace that reigns throughout his
whole salvation.
3. In sanctification, God's favor shines as brightly as
in justification. God's grace is as rich and free in delivering us from the
power of sin—as from its punishment. God as effectually blesses us, and as
truly loves us in the work of his Spirit, as in the work of his Son.
4. Sanctification is a progressive work. Growth
necessarily implies progress. We cannot be more justified at one time
than another, for justification admits of no degrees; but we can be more
sanctified at one time than another, for sanctification admits of all
degrees.
5. Inasmuch as every operation of God's grace is designed
to bless us, sanctification is as much a Christian's happiness as
justification, since it is no less an effect of Divine grace. Consequently,
to grow in holiness is to grow in happiness.
I now come to the exhortation, and admonish you to
grow in grace. This implies, of course, that you have grace, for
without this you cannot grow. Regeneration is incipient sanctification,
sanctification is the progress of regeneration. The former is the birth of
the child of God, the latter is his growth. Without life there can be no
growth. Stones do not grow, for they have no vitality; and the heart of man
before regeneration is compared to a stone. Are you convinced you are
born again of the Spirit? That the heart of stone is changed into warm,
vital flesh? It is to be feared that the reason why so many professors never
grow, is because they have no principle of vitality. If you do not
grow, you may question if you are born again, whether you are anything more
than the picture or statue of a child.
Perhaps some will ask what are the signs of growth. Here
I would remark that growth may be considered either as general, in reference
to the whole work of grace in the soul, or to some particular part of
it. If we consider the former, I reply, that it is evinced by a general
improvement of the whole religious character; an increasing, obvious, and
conscious development of the principle and power of spiritual vitality in
all its appropriate functions and operations; an increase in the vigor
and purity of religious affections, so that the heart is really more
intensely engaged in piety; the inward life is more concentrated, sprightly,
and energetic—so that the Christian has more of youthful vivaciousness in
the service of God, and is actuated by a more intense and practical ardor.
In this state of
GENERAL growth in grace,
FAITH becomes more simple, unhesitating, and confiding; less staggered by
difficulties, less beclouded by doubts and fears, and more able to
disentangle itself on its way to the cross—from self-righteousness, and
dependence on frames and feelings.
LOVE to God, though it may contain less of glowing
emotion, has more of fixed principle; and is more prompt, resolute, and
self-denying in obedience.
JOY in believing, if it has not so much occasional
rapture, has more of habitual, calm, and tranquil repose.
RESIGNATION to the will of God is more absolute, and
we can bear with less perturbation, agitation, and chafing of mind—the
crossing of our will, and the disappointment of our hopes.
PATIENCE and meekness towards our fellow creatures
and fellow Christians become more conspicuous and controlled. At first, the
believer can scarcely ford a shallow of troubles—but now he can swim in a
sea of them; formerly he was oppressed by the lightest injury—now he can
bear a heavy load; once he could scarcely endure the unintentional offences
of his friends—now he can forgive and pray for his enemies.
An increase of HUMILITY is a sure and necessary
sign of spiritual growth. At first we were ready to think many worse than
ourselves—now we are as ready to think all better than ourselves. Then we
saw some of our defects, and they appeared small—now we see many, and they
are affectingly magnified. Then we knew little but the sins of the
'conduct'—but now the corruptions of the 'heart' are continually abasing us.
He who is growing in humility is growing indeed; for the growth of grace is
as much downward at the root, as upwards in the spreading and towering
branches. "Other virtues aspire upwards—but humility looks downwards. We say
of the others, the higher they grow the better—but humility is best at the
lowest. Faith and hope have a holy ambition, they look not lower than
heaven, nothing can content them but an immortal crown; but humility pleases
herself with abasement, and you shall find her with Job in the dust, in that
school of morality. Yet even there she grows, and that in the favor of
God—the deeper she roots, the higher she sprouts."
ZEAL increases with everything else, and he who grows
in grace, advances in love to God's service, being more constant in
attendance upon God's house, advancing from pleasure on sabbath-day
ordinances—to delight in weekday ones; and from regular private prayer—to
habitual ejaculatory prayer.
The beauty and purity of external HOLINESS advance in
proportion to internal spirituality and heavenly-mindedness; and the
profession becomes more and more free from the spots of even God's children.
CONSCIENCE, instead of becoming more dim in its
vision, acquires greater power of perception to discern the criminality of
even little sins—and a greater delicacy of taste to loathe them.
LIBERALITY becomes more diffusive, and covetousness
is mortified by a longer acquaintance with the grace of our Lord Jesus
Christ.
LOVE, that heavenly virtue, without which the
greatest gifts are but as sounding brass and a tinkling cymbal, bears not
only a richer crop of blossoms—but of good ripe fruits. From loving a few,
and those of our own party, we go on to the spirit of the apostle, and say,
"Grace be with all those who love our Lord Jesus Christ in sincerity." Those
who are outgrowing the prejudices of party and of ignorance, and are rising
higher and higher in the strength and stature of love, give, perhaps, the
fullest proof of all, of growth in grace.
This is general growth in grace; for grace in one
word comprehends all others—it is the genus of which all Christian virtues
are the species. Faith is grace; penitence is grace; love is grace and so
are patience, humility, and zeal—so that when we are called to grow in
grace, we are not restricted to any particular disposition—but enjoined to
practice them all.
But there is also a
PARTICULAR growth in grace,
or a growth in some particular branch of a Christian duty, to which I would
now direct your attention, as of some consequence—and that is our advance
in those things wherein we are more than ordinarily deficient. Almost
all people have, in addition to their other sins, some one sin which may be
called their besetting sin, or some neglect which may be called their
prevailing deficiency. Now the mortification of these sins, and the
supply of these defects, should be considered as our especial aim, object,
and duty; and nothing can more decisively mark our improvement in religion
than the putting away of these habitual corruptions, and the taking up of
these neglected branches of Christian obligation. And as deceit lies in
generals, I am persuaded that many who use this phrase, not only in
conversation but even in prayer, and who suppose that they are sincere and
earnest in asking to grow in grace, are at the same time taking no pains to
mortify their besetting sin; and while holding some vague and indefinite
notions about spiritual advancement, forget that, in their case, to grow,
means to put away that one sin especially.
If a person is constitutionally covetous, or passionate,
or proud—to grow in grace is to become liberal, meek, and humble. If they
have neglected family prayer, or week-day services of religion, or the right
discharge of any social duty, or private prayer—to grow in grace means, in
their case, to supply this defect. And perhaps we can better ascertain
whether we are growing, by inquiring into the state of our souls with regard
to these besetting sins or defects, than by examining the wide range of the
whole Christian character. In going round the whole circle of duty we are
apt to become confused, and we arrive therefore at no definite
conclusion—but in concentrating our attention upon one point, we can better
determine whether or not we are making progress. If we are growing in this
one point, we are in all probability growing in others; and, on the other
hand, it is this general growth that aids us in the particular one, just as
the cure of one specific disease in the body is aided by the improvement of
the general health, and the cure of the specific disease reacts on the
general health.
I shall now point out
the MEANS of growth.
And here it is of importance that I should remove a too
prevailing MISTAKE, I mean the supposition that as growth is carried
on by the influence of the Holy Spirit, it is a matter of pure
sovereignty on God's part to grant it—and of privilege on ours to enjoy
it. God's Spirit, I admit, is necessary—but he has promised to grant the
Spirit in answer to believing prayer; and if we have him not, it is because
we do not ask, or else we ask amiss. It is, therefore, our duty to
grow, as well as our privilege. It is in fact a sinner's duty to live,
and of course it is a believer's duty to grow. The promise of the
Spirit does not constitute the ground of obligation—but only provides the
efficient means of discharging it.
There are some methods which God uses, besides
those which we ourselves are to employ, to which for a moment I would
advert. Sometimes he afflicts his people—severely and variously
afflicts them—and what for? To promote their growth in grace. "Every branch
in me," says the Savior, "which bears fruit, he prunes, that it may bring
forth more fruit," John 15:2. It is delightful assurance to the sorrowing
disciple, and withal instructive and directory, to be told that affliction
is only a pruning-knife to cause the vine to grow the better, and to be more
fruitful. Afflicted Christian, are you, then, growing in grace in your
sorrows? If not, you are losing the very end of them.
Having heard what God does, now hear
what you are to do for your
spiritual growth.
In speaking of the means which you are to employ, I will
illustrate the subject by a figurative, though, I hope, not too fanciful
representation. Taking up the very common simile by which a Christian is set
forth in the word of God, I mean a fruit-bearing tree, I will show
what is essential to the growth and fruitfulness of such a plant.
It must be PLANTED in a good and congenial soil.
This is your privilege, for you are planted in the courts of the Lord's
house, in the church of the living God, and this, like a rich and fruitful
soil, contains all advantages and helps for growth—here are public
ordinances, and returning sacraments, which we should constantly, devoutly,
and anxiously attend—here is the communion of saints, which the more we
cultivate, the more we shall be strengthened—here is doctrine to instruct,
pastoral oversight to guard, and discipline to correct. Value and improve
your church privileges, then, if you would advance in piety.
The growth and fruitfulness of a tree depend much upon
proper NUTRIMENT being supplied to the roots—and so does the
growth of the Christian; and that which nourishes the root of his piety is
the word of God, daily read, correctly understood, cordially believed,
spiritually meditated upon, and judiciously applied. The apostle, when
setting forth the growth of grace by another metaphor, says, "As newborn
babes, desire the sincere milk of the word, that you may grow thereby," 1
Pet. 2:2. Good books alone will not do; hearing sermons alone will not do;
we must have the pure word. The reason why the trees in the garden of the
Lord do not grow to greater height, stature, and fruitfulness, is because
the soul is not sufficiently fed by knowledge—these two are united in the
precept—"Grow in grace, and in the knowledge of our Lord and Savior Jesus
Christ;" we are to grow in grace and in knowledge, which means by
knowledge.
A tree requires PRUNING if it grow and flourish;
and so does our soul. We must mortify sin. Grace cannot grow in a heart
where corruptions are allowed to sprout profusely. Could a grape-vine
flourish and bear fruit, if all kinds of parasitic weeds were allowed to
spring up and entwine around its branches? Impossible! Just as impossible is
it for piety to advance, if the corruptions of the heart are permitted to
reign unmortified. It is of heart-sins I now more particularly speak;
sins of temper and disposition, pride, envy, jealousy, malice, revenge,
impurity; sins of distrust, rebellion, unbelief, discontent; too many of
which are often found in the hearts of professors. Vain and hypocritical are
all prayers and wishes for growth in grace, if we do not assiduously apply
ourselves to the crucifixion of the flesh, with the affections and lusts
thereof. And we must also clip the luxuriance of our earthly affections.
If a delicate and tender tree flourish, it must enjoy the
WATCHFUL CARE of the gardener. We must feel concerned for its
growth, often examine it, and remove from it whatever would hinder it from
thriving. It must be protected from injury by damage from man and beast;
devouring insects must be removed; and all noxious things must be kept off
and put away. Nothing is so delicate and tender as grace in the soul of
man. It is a heavenly exotic, and exposed to numberless injurious
influences, and requires therefore the most anxious and ceaseless vigilance
of its possessor. No duty is more frequently enjoined in Scripture than
watchfulness; none is more needed. The increase of piety must be
matter of deep and trembling solicitude.
The LIGHT and WARMTH of the SUN are essential to the
growth of vegetable life, and those trees flourish most which are placed
most fully in the solar beams. And is not Christ the orb of our spiritual
day, the Sun of righteousness, whose effulgence is necessary to our growth?
Place yourself, then, in the warm, bright splendor of his beams, by the
contemplation of his glory, and meditation upon his love. Grace grows
best near the cross. Let your religion be full of Christ. Dwell upon his
Divine glory as God; his perfect holiness as man, and as our example; his
mediatorial office and work as Prophet, Priest, and King. Daily come to him
by faith. Yield your heart to his constraining love. Feel him to be precious
as he is, to those who believe. Search for him in the Scriptures. Look for
him in ordinances. Make him the Alpha and Omega of your thoughts. The more
your minds are conversant with Christ, the more your piety will increase,
for he is the sun that ripens our graces.
Nor can vegetable life be preserved without MOISTURE.
Running streams, and fruitful showers, and the dew of heaven, are
essentially necessary. In allusion to which God has promised the dew of his
grace, the pouring out of his Spirit, as the early and the latter rain. It
is only as the Spirit of God helps us by his influence that we shall
grow—but this influence will be granted to any extent we desire and ask for
in believing prayer. The promise of the Spirit is not to make us
indolent—but diligent; give yourselves then to prayer, and let the burden of
your prayers be for more grace. "Prayer," says an old author, "is a key to
open the gate of heaven, and let grace out—and prayer is a lock to fasten
our hearts, and keep grace in." In vain do we expect those alms of grace for
which we do not beg.
And now, dear friends, examine yourselves. Are you
advancing in the Divine life? Is it your desire, your constant and earnest
desire to grow, or are you contented to be as you are? Do you feel it to be
more and more a matter of solicitude, and are you even afraid of being no
holier than you are? Do you hunger and thirst more than you did after
righteousness? Do you take more notice of God in everything than you did, in
providential dispensations, and in the means of grace? Is your religion more
vigorous at the root, and more abundant in its fruits? Do you grow, not only
more tenderly conscientious in little things—but more universally
conscientious in all things? Is piety, while more retiring for private
exercises, more diffusive in its public influence; does it come more abroad
with you out of your closets, into your houses, shops, and relationships?
Does it dwell with you more at home, and journey with you more
constantly from home? "Does it buy and sell for you, and has it the
casting vote in all you do?" Are you more punctual, lively, serious, and
happy in ordinances? Do you abound more than you did in the most
self-denying duties of religion? Are you more resolute in mortification,
more ready and patient in cross-bearing? Is your conscience more quick to
discern sin, and more easily wounded by it? Do you find your sorrows more to
arise from your sins, and less from your trials, than you did? Do you find
the spirit of love gradually supplanting the spirit of fear? Are you more
zealous, liberal, and public spirited than you were? Try yourself by these
things. Here are signs of growth, clear, decisive, unequivocal.
Do you need motives? How many are at hand. Since growth
is the law of life, what strong proof can you have of life without growth?
Growth is both your duty and your privilege. Think of the advantages you
possess for increase. Consider how long some of you have been planted.
Remember what God expects from all his culture. See how much others have
outgrown you. Recollect how soon growing time will be over; and how exactly
the degrees of glory in heaven will be proportioned to the degrees of grace
upon earth.
Professors, I beseech you be not satisfied with much talk
about religion, and little practice. "It is no good sign for a tree when all
the sap runs up into the leaves, and is spent that way; nor in a Christian,
when all his grace is thrown off in words. What are leaves to the fruit?
Rather give us fruit on a low shrub, than a tree that can reach the clouds,
with nothing but leaves. The cedarly tallness of some trees with a glorious
flourish of leaves is goodly to the eye; but the kindly fruit of the lower
plants is more acceptable to the taste. The eminence of some notoriously
zealous professors may make them much admired; but the good fruits of mercy
in men, silent, and less notable, makes them more beloved. The former may
grow in applause—but the latter grow in grace—and this growth, O
Lord, give me and my people.
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