A TREATISE ON GROWTH IN GRACE. INTRODUCTION. THE apostle Paul was evidently a man of strong passions, and peculiar sensibility; and being by Divine grace exceedingly filled with love to the Lord Jesus, and to the souls of men, his mind was affected with the most lively emotions of joy or sorrow, hope or fear, according to the tidings he received from the several churches of Christ. At one time he complains, that "he has no rest in his flesh," "is filled with heaviness," and " can no longer forbear;" and that he "writes out of much affliction and anguish of heart, with many tears:" at another, he declares, that "he is filled with comfort, and is exceedingly joyful in all his tribulation, being comforted by the faith of his beloved children; for now," says he, "we live, if ye stand fast in the Lord." He seems indeed to intimate, that these were things which concerned his infirmities:" and doubtless this sanguine disposition requires much correction and regulation by Divine grace; but, when it is thus tempered, and counterbalanced by proportionable humility, wisdom, patience, and disinterestedness, it may be considered as the main-spring of a minister's activity. And as these united qualifications certainly conduced very much to the apostle's extraordinary usefulness, so they render his epistles peculiarly interesting to us, in all our inquiries concerning the best methods of promoting the enlargement and prosperity of the church, and the edification of all the true disciples of the Lord Jesus. Among other peculiarities of his manner, it especially suits our present purpose to notice the animated glow of joy and affection, with which he addresses his Christian brethren. Thus, when writing to the Philippians, he abruptly breaks forth, "I thank my God upon every remembrance of you; always in every prayer of mine for you all, making request with joy." From the same fulness of heart he afterwards adds, “Many walk, of whom I have told you often, and now tell you, even weeping, that they are enemies to the cross of Christ; whose end is destruction, whose god is their belly, and whose glory is in their shame; who mind earthly things." Phil. iii. 18, 19. There are, alas! too many professors of the gospel in most places, whose conduct would constrain a believer of far less gracious sensibility than holy Paul, to weep at every recollection of them; but there are others also, on whose account we ought to "bless God without ceasing, whilst we remember their work of faith, and labour of love, and patience of hope in the Lord Jesus Christ." 1 Thess. i. 3. Every faithful and affectionate pastor, therefore, will find cause for alternate sorrow and joy, whilst he reflects on the people, among whom he hath been called to labour. G But, while the apostle saw great cause for thankfulness on account of what the Lord had done for the Philippians, yet he was equally disposed to pray for them continually; not only, lest they should decline in zeal and diligence; but that they might make still greater progress in every thing pertaining to genuine Christianity. "For God," says he, "is my record, how greatly I long after you all in the bowels of Jesus Christ. And this I pray, that your love may abound yet more and more, in knowledge and in all judgment; that ye may approve things that are excellent; that ye may be sincere and without offence, till the day of Christ; being filled with all the fruits of righteousness, which are by Jesus Christ unto the praise and glory of God." Phil. i. 8-11. And in the subsequent parts of the epistle, he very copiously and pathetically exhorts them to follow after all those very things, for which he had most fervently prayed in their behalf. 66 These remarks on the writings of St. Paul may suggest some reflections, which are suited to introduce the subject of this treatise. A great part of that confusion, which pervades the discourses of many persons on religious topics, arises from inattention to the different characters of those, concerning whom the sacred writers speak, or to whom they address their instructions. In all endeavours to do good to the souls of men, it is especially necessary, that we rightly divide the word of truth;" and apply it to the hearts and consciences of the persons addressed, according to their various characters and situations: for the portion which suits one man may be as improper for another, as the same medicine is for persons labouring under diseases of a contrary nature. If therefore the wise attention of the sacred writers to this important concern be overlooked by their readers; there will be the greatest reason to fear, lest they should wrest even the words of inspiration to their own destruction. Every man, who will take the pains to examine, must be convinced, that the apostles addressed themselves to ignorant idolaters, careless sinners, bigotted Jews, proud Pharisees, profane scoffers, or hypocritical abusers of the gospel, in a manner adapted to their several cases; that they employed very different language, and used far other topics, when they were instructing serious inquirers, encouraging broken-hearted penitents, or restoring, in the spirit of meekness," such as "had been overtaken in a fault:" and that they brought forward instructions and exhortations of a different nature, when they wrote to establish believers, or to those who had newly embraced the gospel, and were full of zeal, but in danger of being misled by false teachers, or drawn aside by manifold temptations. It is, therefore, evident, that the exhortations of the apostles, and their prayers for the progress of their people in all holy affections and conduct, are entirely consistent with the doctrines of grace, for which they in other parts most zealously contend: seeing they have an exclusive reference to persons, who, "having been justified by faith, had peace with God through our Lord Jesus Christ;"" in whom they had redemption through his blood, even the forgiveness of their sins, according to the riches of his grace:" For the Lord had "saved them, and called them with an holy calling, not according to their own works, but according to his own purpose and grace given them in Christ Jesus before the world began ;" and the security of the new covenant engaged to them, that they should be kept by the power of God, through faith unto salvation." In imitation, therefore, of this example, and with a most zealous attachment to the same doctrines, the ministers of Christ should now also exhort those, whom, with heart-felt satisfaction, they regard as true believers, to follow after every branch of that holiness, which the apostles most pathetically recommended to their beloved children; and assuredly we sin against the Lord if we cease to pray for them in the same style and manner. The ensuing treatise being especially intended for the benefit of those, who make a creditable and explicit profession of the peculiar doctrines of the gospel, nothing will be spoken of those doctrines, in a way of controversy INTRODUCTION. or explanation; and very little addressed to such as do not believe them. I. The frequent and fervent prayers, with which the instructions of the But the apostles did not deem prayers in behalf of their brethren, incompatible with exhortations to them, as their constant practice incontrovertibly proves. Many professors of the gospel continually express their astonishment, that their opponents cannot find the doctrines of grace in the sacred Scriptures: and it is indeed a just subject of surprise, for they are written there as with a sun-beam. But is it not equally so, that any man, who seems to reverence and to examine the word of God, should overlook all the exhortations and admonitions with which it abounds, as if they had never been written, or as if we had no concern in them? Yet this is actually the case: numbers are sure to object against every attempt to bring them forward, and to apply them with energy to the hearts and consciences of those, who are attached to the doctrines of grace, though without doubt they are, as much as these, a part of the "counsel of God;" and as strongly marked in Scripture. Many allowances, indeed, must be made for a variety of prejudices, where the heart appears to be upright: yet it should be remembered, that the pretended mother consented to have the child divided; whilst the real When professors are thus disparent in unfeigned affection, rather chose to risk the loss of her son, than accede to such a proposal. 1 Kings, iii. 26. posed to curtail the Scriptures, it may be reasonably suspected that they do not cordially love them; but he, who from his heart says to the Lord, "Thy word is very pure, therefore thy servant loveth it," will not consent to any such mutilation. He loves every part of the sacred volume, because it is all very pure and even when he meets with passages, which excite his fears lest he should come short of the promised blessings; he does not reject or turn from them on that account; but meditates on them, till he becomes more watchful, diligent, and fervent in prayer, and thus finds that the whole of the word of God, “ does good to him that walketh uprightly." II. The exhortations of the apostles were principally addressed to such as they believed to be real Christians, children of God and heirs of heaven: and G 2 their prayers in behalf of these persons especially related to their spiritual growth and proficiency. Hence we may certainly conclude, that there is something in Christianity, both desirable and attainable, besides the present comfort and the eternal salvation of the individuals, who have already embraced it. Indeed the salvation of one soul is an object of such magnitude, as no temporal interest is worthy to stand in competition with ; but the glory of God, in the credit and the success of the gospel, and the everlasting state of immense multitudes, as connected with it, are beyond comparison more important. That selfishness, however, which is natural to fallen creatures, does not yield to any system of doctrine; unless it be accompanied by the renewing influences of the Holy Spirit; but if a person can satisfy himself with the hope of his own salvation, without any habitual regard to the honour of the gospel, or the eternal interests of other men, he is entirely selfish, and as evidently destitute of the mind and spirit of Christ, as the man, who, enjoying his own abundance, cares not how many are pinched with want, though even suffering through his injustice and oppression. It is the constant aim, and fervent desire of all the faithful and well-instructed ministers of Christ, to excite the minds of their beloved people to a generous regard for the credit of the gospel, and a compassionate longing after the conversion of sinners: and the design of this treatise is to concur with their endeavours for this purpose; and to stir up the pure minds of believers," by way of remembrance;" in hopes that thus, they may be induced and directed to "let their light shine more abundantly before men; that they may see their good works, and glorify our Father who is in heaven :' Mat. v. 15. or, in other words, "to grow in grace and in the knowledge of our Lord and Saviour Jesus Christ."-To him be glory, now and for ever. Amen. SECTION I. An enumeration of those particulars, in which the true believer's growth in grace consists; as far as they are explicitly contained in the apostle's prayer for the Philippians. GROWTH implies the existence of all those things, in which an increase is experienced, perceived, or expected; so that the persons, for whom the subsequent discussion is especially intended, are supposed to possess in some measure all those graces or holy dispositions, in which a further growth is represented to be highly desirable, and actually attainable. In considering the subject, it would not perhaps be found expedient to confine our attention entirely to any single exhortation or prayer contained in the sacred writings; or to adhere to the method, which a strict regard to a system might impose. It is however proposed in this section, to confine our attention to the prayer which holy Paul offered in behalf of the Philippians: except as other Scriptures will be adduced in proof or illustration of the several particulars, which will thus pass under our consideration. In the subsequent part of the treatise some other subjects will be noticed, which seem requisite to complete the design, but are not conveniently reducible to any of the clauses of this comprehensive text. Phil. i. 9-11. I would only further premise, that the prayers offered by the sacred writers, when under the immediate influence of the divine Spirit, are peculiarly suited to show us the real nature of that proficiency in genuine Christianity, which their benevolent and zealous minds so ardently longed to behold in their beloved people, as above all things conducive to their true prosperity, and the glory of their God and Saviour. And in some respects they may perhaps be more adapted to produce conviction in every mind, than exhortations or precepts can be: because they con GROWTH IN GRACE. : vey the same instruction more inoffensively with less appearance of assuming authority, and with more conciliating demonstrations of affection and good-will. " Nothing avail"And now abideth I. "This," says the apostle, "I pray, that your LOVE may abound yet He does not restrict the meaning of the term used by him; more and more.' and it is therefore proper to give the largest scope to the subject, of which it is capable. The holy Scriptures speak of love in the most exalted terms: "He that "Love is of God: and every one that loveth is born of God and knoweth God: he that loveth not, knoweth not God, for God is LOVE." dwelleth in love, dwelleth in God, and God in him" "Love is the fulfilling "The end of the commandment," or the revelation made by of the law." the Lord to sinful men, " is love, out of a pure heart, and of a good conscience, and of faith unfeigned." (agayysas, 1 Tim. i. 5.) eth in Christ Jesus, but faith, which worketh by love." faith, hope, love, these three; but the greatest of these is love." Faith alone justifies the sinner, by forming his relation to Christ; and by faith alone can a man receive all needful grace from his fulness: hope of eternal glory, grounded on God's promises, and sealed by the sanctification of the Holy Spirit, is the anchor of the soul, and the helmet of salvation: but LOVE is the substance of that holiness and felicity to which we are recovered, through the efficacy of faith and hope. The scaffolding is indispensably necessary: but when the edifice is completed, it is taken down as an encumbrance. Thus faith will be lost in sight, and hope swallowed up in enjoyment, when love shall be brought to perfection; but love will remain for ever, the temper, employment and happiness of heaven itself. Love is indeed that distinguishing essential of true religion, "Which hypocrites could ne'er attain, for "every one that loveth is born of God." This cannot mean that sinful men are in every sense, incapable of love: but only, that they cannot exercise that affection in a holy manner according to the reasonable law of God. For love is the ruling passion of the soul, and gives the direction to all the rest: but in our present disordered state, it is become incapable of fixing on its proper objects, and is, therefore, prostituted to such as are worthless or abominable. An unholy heart cannot love holiness; "the carnal mind is enmity against God," and cannot be subject to his holy law, or view with delight any object that bears his image. Some kind of gratitude may be felt or manifested by an unregenerate sinner, when his inclinations are gratified, when impending danger is averted, or when he presumptuously deems himself an heir of salvation; and he may have an instinctive benevolence towards men, without any suitable regard to God. Yet these do not constitute that love, of which the apostles spoke in such exalted terms: though gratitude and benevolence, when they spring from proper principles, and connect with other holy affections, may be ranked among the most important of its exercises.-But the holy character of God, with all that immediately relates to him, or bears the stamp of his moral perfections, is the object of our proud aversion and contempt; discoveries of the Divine glory and excellency excite proportionable enmity; nor can any benefits overcome our dislike to the holiness of our Benefactor, so long as we continue unregenerate: “So then they that are in the flesh cannot please God." In regeneration, however, a capacity of spiritual perception is communicated to the soul, in a manner which we can neither explain nor comprehend; and we are by it enabled to discern the holy excellency and beauty of heavenour love is now divorced, ly things. This produces a revolution in our judgment and affections: "old things pass away, behold, all things become new: as it were, from its former base attachments; and we gradually learn to esteem, admire, choose, desire, relish, and delight in that spiritual excellency, which was before the object of our aversion and contempt. The heart now G 3 |