Posted on 07/29/2006 8:21:20 PM PDT by sionnsar
This is a good essay by Bishop Ryle on sanctification, and as that is truly an important subject for all Christians, I thought I'd post it here--probably in two or three parts. Here is Part 1, where he addresses the reality of growth in grace, and the marks of this in our lives:
"Grow in grace, and in the knowledge of our Lord and Savior Jesus Christ" (2 Pet. 3:18).How is this for an outline of progress by which we can evaluate our own selves? Tomorrow we'll look at what the Bishop writes about the means of religious growth.
The subject of the text which heads this page is one that ought to be deeply interesting to every true Christian. It naturally raises the questions: "Do we grow in grace?" "Do we get on in our religion?" "Do we make progress?"
To a mere formal Christian I cannot expect the inquiry to seem worth attention. The man who has nothing more than a kind of Sunday religion-whose Christianity is like his Sunday clothes, put on once a week, and then laid aside-such a man cannot, of course, be expected to care about growth in grace. He knows nothing about such matters. They are foolishness to him (1 Cor. 2:14). But to everyone who is in downright earnest about his soul, and hungers and thirsts after spiritual life, the question ought to come home with searching power. Do we make progress in our religion? Do we grow?
The question is one that is always useful, but especially so at certain seasons. A Saturday night, a communion Sunday, the return of a birthday, the end of a year-all these are seasons that ought to set us thinking and make us look within. Time is fast flying. Life is fast ebbing away. The hour is daily drawing nearer when the reality of our Christianity will be tested, and it will be seen whether we have built on "the rock" or on "the sand." Surely it becomes us from time to time to examine ourselves and take account of our souls? Do we get on in spiritual things? Do we grow?
The question is one that is of special importance in the present day. Crude and strange opinions are floating in men's minds on some points of doctrine, and among others on the point of growth in grace as an essential part of true holiness. By some it is totally denied. By others it is explained away and pared down to nothing. By thousands it is misunderstood and consequently neglected. In a day like this, it is useful to look fairly in the face the whole subject of Christian growth.
As we consider this subject, I want to make mention of the reality, the marks or signs, and the means of growth in grace.
I do not know you, into whose hands this text may have fallen. But I am not ashamed to ask your best attention to its contents. Believe me, the subject is no mere matter of speculation and controversy. It is an eminently practical subject, if any is in religion. It is intimately and inseparably connected with the whole question of sanctification. It is a leading mark of true saints that they grow. The spiritual health and prosperity, the spiritual happiness and comfort of every true-hearted and holy Christian, are intimately connected with the subject of spiritual growth.
1. The REALITY of religious growth
That any Christian should deny the reality of religious growth is at first sight a strange and melancholy thing. But it is fair to remember that man's understanding is fallen no less than his will. Disagreements about doctrines are often nothing more than disagreements about the meaning of words. I try to hope that it is so in the present case. I try to believe that when I speak of growth in grace and maintain it, I mean one thing, while my brethren who deny it mean quite another. Let me therefore clear the way by explaining what I mean.
When I speak of growth in grace, I do not for a moment mean that a believer's interest in Christ can grow. I do not mean that he can grow in safety, acceptance with God or security. I do not mean that he can ever be more justified, more pardoned, more forgiven, more at peace with God, than he is the first moment that he believes. I hold firmly that the justification of a believer is a finished, perfect and complete work and that the weakest saint, though he may not know and feel it, is as completely justified as the strongest. I hold firmly that our election, calling and standing in Christ admit of no degrees, increase or diminishing. If anyone dreams that by growth in grace I mean growth in justification, he is utterly wide of the mark and utterly mistaken about the whole point I am considering. I would go to the stake, God helping me, for the glorious truth, that in the matter of justification before God every believer is complete in Christ (Col. 2:10). Nothing can be added to his justification from the moment he believes, and nothing taken away.
When I speak of growth in grace, I only mean increase in the degree, size, strength, vigor and power of the graces which the Holy Spirit plants in a believer's heart. I hold that every one of those graces admits of growth, progress and increase. I hold that repentance, faith, hope, love, humility, zeal, courage and the like may be little or great, strong or weak, vigorous or feeble, and may vary greatly in the same man at different periods of his life. When I speak of a man growing in grace, I mean simply this-that his sense of sin is becoming deeper, his faith stronger, his hope brighter, his love more extensive, his spiritual-mindedness more marked. He feels more of the power of godliness in his own heart. He manifests more of it in his life. He is going on from strength to strength, from faith to faith and from grace to grace. I leave it to others to describe such a man's condition by any words they please. For myself I think the truest and best account of him is this-he is growing in grace.
One principal ground on which I build this doctrine of growth in grace is the plain language of Scripture. If words in the Bible mean anything, there is such a thing as growth, and believers ought to be exhorted to grow. What says Paul? "Your faith grows exceedingly" (2 Thess. 1:3). "We beseech you . . . that you increase more and more" (1 Thess. 4:10). "Increasing in the knowledge of God" (Col. 1:10). "Having hope, when your faith is increased" (2 Cor. 10:15). "The Lord make you to increase . . . in love" (1 Thess. 3:12). "That you may grow up into Him in all things" (Eph. 4:15). "I pray that your love may abound . . . more and more" (Phil. 1:9). "We beseech you, as you have received of us how you ought to walk and to please God, so you would abound more and more" (1 Thess. 4:1). What says Peter? "Desire the sincere milk of the Word, that you may grow thereby" (1 Pet. 2:2). "Grow in grace, and in the knowledge of our Lord and Savior Jesus Christ" (2 Pet. 3:18). I know not what others think of such texts. To me they seem to establish the doctrine for which I contend and to be incapable of any other explanation. Growth in grace is taught in the Bible. I might stop here and say no more.
The other ground, however, on which I build the doctrine of growth in grace, is the ground of fact and experience. I ask any honest reader of the New Testament whether he cannot see degrees of grace in the New Testament saints whose histories are recorded, as plainly as the sun at noonday. I ask him whether he cannot see in the very same people as great a difference between their faith and knowledge at one time and at another, as between the same man's strength when he is an infant and when he is a grown-up man. I ask him whether the Scripture does not distinctly recognize this in the language it uses, when it speaks of "weak" faith and "strong" faith, and of Christians as "new-born babes," "little children," "young men," and "fathers"? (1 Pet. 2:2; 1 John 2:12-14.) I ask him, above all, whether his own observation of believers nowadays does not bring him to the same conclusion? What true Christian would not confess that there is as much difference between the degree of his own faith and knowledge when he was first converted, and his present attainments, as there is between a sapling and a full-grown tree? His graces are the same in principle; but they have grown. I know not how these facts strike others; to my eyes they seem to prove, most unanswerably, that growth in grace is a real thing.
I feel almost ashamed to dwell so long upon this part of my subject. In fact, if any man means to say that the faith and hope and knowledge and holiness of a newly-converted person are as strong as those of an old-established believer and need no increase, it is a waste of time to argue further. No doubt they are as real, but not so strong; as true, but not so vigorous; as much seeds of the Spirit's planting, but not yet so fruitful. And if anyone asks how they are to become stronger, I say it must be by the same process by which all things having life increase-they must grow. And this is what I mean by growth in grace.
I want men to look at growth in grace as a thing of infinite importance to the soul. In a more practical sense, our best interests would be met with a serious inquiry into the question of spiritual growth.
a. Let us know then that growth in grace is the best evidence of spiritual health and prosperity. In a child or a flower or a tree we are all aware that when there is no growth there is something wrong. Healthy life in an animal or vegetable will always show itself by progress and increase. It is just the same with our souls. If they are progressing and doing well, they will grow.
b. Growth in grace is one way to be happy in our religion. God has wisely linked together our comfort and our increase in holiness. He has graciously made it our interest to press on and aim high in our Christianity. There is a vast difference between the amount of sensible enjoyment which one believer has in his religion compared to another. But you may be sure that ordinarily the man who feels the most "joy and peace in believing" and has the clearest witness of the Spirit in his heart is the man who grows.
c. Growth in grace is one secret of usefulness to others. Our influence on others for good depends greatly on what they see in us. The children of the world measure Christianity quite as much by their eyes as by their ears. The Christian who is always at a standstill, to all appearance the same man, with the same little faults and weaknesses and besetting sins and petty infirmities, is seldom the Christian who does much good. The man who shakes and stirs minds and sets the world thinking is the believer who is continually improving and going forward. Men think there is life and reality when they see growth.
d. Growth in grace pleases God. It may seem a wonderful thing, no doubt, that anything done by such creatures as we are can give pleasure to the Most High God. But so it is. The Scripture speaks of walking so as to please God. The Scripture says there are sacrifices with which "God is well pleased" (1 Thess. 4:1; Heb. 13:16). The husbandman loves to see the plants on which he has bestowed labor flourishing and bearing fruit. It cannot but disappoint and grieve him to see them stunted and standing still. Now what does our Lord Himself say? "I am the true Vine, and My Father is the Husbandman." "Herein is My Father glorified, that you bear much fruit; so shall you be My disciples" (John 15:1, 8). The Lord takes pleasure in all His people, but specially in those that grow.
e. Let us know, above all, that growth in grace is not only a thing possible, but a thing for which believers are accountable. To tell an unconverted man, dead in sins, to grow in grace would doubtless be absurd. To tell a believer, who is quickened and alive to God, to grow, is only summoning him to a plain scriptural duty. He has a new principle within him, and it is a solemn duty not to quench it. Neglect of growth robs him of privileges, grieves the Spirit and makes the chariot wheels of his soul move heavily. Whose fault is it, I should like to know, if a believer does not grow in grace? The fault, I am sure, cannot be laid on God. He delights to give more grace; He "has pleasure in the prosperity of His servants" (James 4:6; Ps. 35:27). The fault, no doubt, is our own. We ourselves are to blame, and none else, if we do not grow.
2. The MARKS of religious growth
Let me take it for granted that we do not question the reality of growth in grace and its vast importance. So far so good. But you now want to know how anyone may find out whether he is growing in grace or not? I answer that question, in the first place, by observing that we are very poor judges of our own condition and that bystanders often know us better than we know ourselves. But I answer further that there are undoubtedly certain great marks and signs of growth in grace, and that wherever you see these marks you see a growing soul. I will now proceed to place some of these marks before you in order.
a. One mark of growth in grace is increased humility. The man whose soul is growing feels his own sinfulness and unworthiness more every year. He is ready to say with Job, "I am vile," and with Abraham, "I am dust and ashes," and with Jacob, "I am not worthy of the least of all Your mercies," and with David, "I am a worm," and with Isaiah, "I am a man of unclean lips," and with Peter, "I am a sinful man, O Lord" (Job 40:4; Gen. 18:27; 32:10; Ps. 22:6; Isa. 6:5; Luke 5:8). The nearer he draws to God and the more he sees of God's holiness and perfections, the more thoroughly is he sensible of his own countless imperfections. The further he journeys in the way to heaven, the more he understands what Paul meant when he says, "I am not already perfect," "I am not meet to be called an apostle," "I am less than the least of all saints," "I am chief of sinners" (Phil. 3:12; 1 Cor. 15:9; Eph. 3:8; 1 Tim. 1:15). The riper he is for glory, the more, like the ripe corn, he hangs down his head. The brighter and clearer is his light, the more he sees of the shortcomings and infirmities of his own heart. When first converted, he would tell you he saw but little of them compared to what he sees now. Would anyone know whether he is growing in grace? Be sure that you look within for increased humility.
b. Another mark of growth in grace is increased faith and love towards our Lord Jesus Christ. The man whose soul is growing finds more in Christ to rest upon every year and rejoices more that he has such a Savior. No doubt he saw much in Him when first he believed. His faith laid hold on the atonement of Christ and gave him hope. But as he grows in grace, he sees a thousand things in Christ of which at first he never dreamed. His love and power, His heart and His intentions, His offices as Substitute, Intercessor, Priest, Advocate, Physician, Shepherd and Friend, unfold themselves to a growing soul in an unspeakable manner. In short, he discovers a suitableness in Christ to the wants of his soul, of which the half was once not known to him. Would anyone know if he is growing in grace? Then let him look within for increased knowledge of Christ.
c. Another mark of growth in grace is increased holiness of life and conversation. The man whose soul is growing gets more dominion over sin, the world and the devil every year. He becomes more careful about his temper, his words and his actions. He is more watchful over his conduct in every relation of life. He strives more to be conformed to the image of Christ in all things and to follow Him as his example, as well as to trust in Him as his Savior. He is not content with old attainments and former grace. He forgets the things that are behind and reaches forth unto those things which are before, making "Higher!" "Upward!" "Forward!" "Onward!" his continual motto (Phil. 3:13). On earth he thirsts and longs to have a will more entirely in unison with God's will. In heaven the chief thing that he looks for, next to the presence of Christ, is complete separation from all sin. Would anyone know if he is growing in grace? Then let him look within for increased holiness.
d. Another mark of growth in grace is increased spirituality of taste and mind. The man whose soul is growing takes more interest in spiritual things every year. He does not neglect his duty in the world. He discharges faithfully, diligently and conscientiously every relation of life, whether at home or abroad. But the things he loves best are spiritual things. The ways and fashions and amusements and recreations of the world have a continually decreasing place in his heart. He does not condemn them as downright sinful, nor say that those who have anything to do with them are going to hell. He only feels that they have a constantly diminishing hold on his own affections and gradually seem smaller and more trifling in his eyes. Spiritual companions, spiritual occupations, spiritual conversation appear of ever-increasing value to him. Would anyone know if he is growing in grace? Then let him look within for increasing spirituality of taste.
e. Another mark of growth in grace is increase of charity. The man whose soul is growing is more full of love every year-of love to all men, but especially of love towards the brethren. His love will show itself actively in a growing disposition to do kindnesses, to take trouble for others, to be good-natured to everybody, to be generous, sympathizing, thoughtful, tender-hearted and considerate. It will show itself passively in a growing disposition to be meek and patient towards all men, to put up with provocation and not stand upon rights, to bear and forbear much rather than quarrel. A growing soul will try to put the best construction on other people's conduct and to believe all things and hope all things, even to the end. There is no surer mark of backsliding and falling off in grace than an increasing disposition to find fault, pick holes and see weak points in others. Would anyone know if he is growing in grace? Then let him look within for increasing charity.
f. One more mark of growth in grace is increased zeal and diligence in trying to do good to souls. The man who is really growing will take greater interest in the salvation of sinners every year. Missions at home and abroad, efforts of every kind to spread the gospel, attempts of any sort to increase religious light and diminish religious darkness-all these things will every year have a greater place in his attention. He will not become "weary in well-doing" because he does not see every effort succeed. He will not care less for the progress of Christ's cause on earth as he grows older, though he will learn to expect less. He will just work on, whatever the result may be-giving, praying, preaching, speaking, visiting, according to his position-and count his work its own reward. One of the surest marks of spiritual decline is a decreased interest about the souls of others and the growth of Christ's kingdom. Would anyone know whether he is growing in grace? Then let him look within for increased concern about the salvation of souls.
Those high-flying religionists, whose only notion of Christianity is that of a state of perpetual joy and ecstasy, who tell you that they have got far beyond the region of conflict and soul-humiliation, such people no doubt will regard the marks I have laid down as "legal," "carnal" and "gendering to bondage." I cannot help that. I call no man master in these things. I only wish my statements to be tried in the balance of Scripture. And I firmly believe that what I have said is not only scriptural, but agreeable to the experience of the most eminent saints in every age. Show me a man in whom the six marks I have mentioned can be found. He is the man who can give a satisfactory answer to the question: "Do we grow?" Such are the most trustworthy marks of growth in grace. Let us examine them carefully and consider what we know about them.
Traditional Anglican ping, continued in memory of its founder Arlin Adams. ping
Disclaimer: Opinions posted on Free Republic are those of the individual posters and do not necessarily represent the opinion of Free Republic or its management. All materials posted herein are protected by copyright law and the exemption for fair use of copyrighted works.