Thoughts on Religious
Experience
Archibald Alexander, 1844
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.