Growth in Grace — Part 8

Excerpts from the book by Thomas Watson: Body of Divinity

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"But grow in grace." 2 Peter 3:18

True grace is progressive—of a spreading and growing nature. It is with grace as with light; first, there is the daybreak; then it shines brighter to the full meridian. A good Christian is like the crocodile—which continues to grow as long as it lives. The saints are not only compared to stars for their light—but to trees for their growth. Isa 61:3, and Hos 14:5. A good Christian is not like Hezekiah's sun, which went backwards, nor Joshua's sun that stood still—but is always advancing in holiness, and increasing with the increase of God.

In how many ways may a Christian be said to grow in grace?
(1.) He grows in the exercise of grace. His lamp is burning and shining; therefore we read of a living hope. I Pet 1:1. Here is the activity of grace. The church prays for the blowing of the Spirit, that her spices (that is—her graces) might flow forth. Cant 4:16.

(2.) A Christian grows in the degree of grace. He goes from strength to strength, from one degree of grace to another. Psalm 84:7. A saint goes from faith to faith. Rom 1:17. His love abounds more and more. Phil 1:9.

What is the right manner of a Christian's growth?
(1.) It is to grow less in one's own eyes. "I am a worm, and no man." Psalm 22:6. The sight of his corruption and ignorance, makes a Christian grow into a dislike of himself; he vanishes in his own eyes. Job abhorred himself in the dust. Job 42:6. It is good to grow out of conceit with one's self.

(2.) The right manner of growth is to grow proportionately, to grow in one grace as well as another. 2 Pet 1:5. To grow in knowledge—but not meekness, brotherly love, or good works—is not the right growth. A thing may swell and not grow; a man may be swelled with knowledge—yet may have no spiritual growth. The right manner of growth is uniform, growing in one grace as well as another. As the beauty of the body consists in a symmetry of parts, in which not only the head grows—but the arms and legs. Just so, spiritual growth is most beautiful, when there is symmetry and proportion, and every grace thrives.

(3.) The right manner of growth is, when a Christian has grace suitable to his several employments and occasions. When corruptions are strong—and he has grace able to give check to them. When burdens are heavy—and he has patience able to bear them. When temptations are fierce—and he has faith able to resist them. Then grace grows in the right manner.

Whence is it, that true grace must grow?
(1.) It is proper for grace to grow; it is an enduring seed, the seed of God. I John 3:9. It is the nature of seed to grow: grace does not lie in the heart, as a stone in the earth—but as seed in the earth, which will spring up, first the blade, then the ear, and then the full corn in the ear.

(2.) Grace must grow—from its sweetness and excellence. He who has grace is never weary of it—but would have more. The delight he has in it causes thirst. Grace is the image of God, and a Christian thinks he can never be enough like God. Grace instills peace; a Christian, therefore, strives to grow in grace, that he may grow in peace.

(3.) Grace must grow—from a believer's ingrafting into Christ. He who is a scion, ingrafted into this noble, generous stock, cannot but grow. Christ is so full of sap, and vivifying influence, that he makes all who are grafted into him, grow fruitful. "From me is your fruit found."


What MOTIVES or INCENTIVES are there to make us grow in grace?
(1.) Growth is the end of the ordinances. Why does a man lay out cost on ground, fertilize and water it—but that it may grow? The sincere milk of the word is given, that we may grow thereby. 1 Pet 2:2. The table of the Lord is on purpose for our spiritual nourishment and increase of grace.

(2.) The growth of grace—is the best evidence of the truth of it. Things that have no life will not grow: a picture will not grow, a stake in the hedge will not grow; but a plant that has a vegetative life grows. The growing of grace shows it to be alive in the soul.

(3.) Growth in grace is the beauty of a Christian. The more a child grows, the more it comes to its maturity, and looks more ruddy. Just so, the more a Christian grows in grace, the more he comes to his spiritual maturity, and looks fairer. Abraham's faith was beautiful when in its infancy—but at last it grew so vigorous and eminent, that God himself was in love with it, and crowned Abraham with this honor, to be the "father of the faithful."

(4.) The more we grow in grace—the more glory we bring to God. God's glory is more worth than the salvation of all men's souls. This should be our design—to raise the trophies of God's glory; and how can we better do it, than by growing in grace? "Hereby is my Father glorified—if you bring forth much fruit." Though the least grain of grace will bring salvation to us—yet it will not bring so much glory to God. "Filled with the fruits of righteousness, which are to the praise of his glory." It commends the skill of the farmer—when his plants grow and thrive; it is a praise and honor to God—when we thrive in grace.

(5.) The more we grow in grace—the more will God love us. Is it not that which we pray for? The more growth, the more God will love us...... to be continued

The MEANS of religious growth - Part 4

The MEANS of religious growth

The words of James must never be forgotten: "Every good gift and every perfect gift is from above, and comes down from the Father of lights" (James 1:17). This is no doubt as true of growth in grace, as it is of everything else. It is the "gift of God." But still it must always be kept in mind that God is pleased to work by means. God has ordained means as well as ends. He that would grow in grace must use the means of growth.

This is a point, I fear, which is too much overlooked by believers. Many admire growth in grace in others and wish that they themselves were like them. But they seem to suppose that those who grow are what they are by some special gift or grant from God and that, as this gift is not bestowed on themselves, they must be content to sit still. This is a grievous delusion and one against which I desire to testify with all my might. I wish it to be distinctly understood that growth in grace is bound up with the use of means within the reach of all believers and that, as a general rule, growing souls are what they are because they use these means.
Let me ask the special attention of my readers while I try to set forth in order the means of growth. Cast away forever the vain thought that if a believer does not grow in grace it is not his fault. Settle it in your mind that a believer, a man quickened by the Spirit, is not a mere dead creature, but a being of mighty capacities and responsibilities. Let the words of Solomon sink down into your heart: "The soul of the diligent shall be made fat" (Prov. 13:4).

a. One thing essential to growth in grace is diligence in the use of private means of grace. By these I understand such means as a man must use by himself alone, and no one can use for him. I include under this head private prayer, private reading of the Scriptures, and private meditation and self–examination. The man who does not take pains about these three things must never expect to grow. Here are the roots of true Christianity. Wrong here, a man is wrong all the way through! Here is the whole reason why many professing Christians never seem to get on. They are careless and slovenly about their private prayers. They read their Bibles but little and with very little heartiness of spirit. They give themselves no time for self–inquiry and quiet thought about the state of their souls.

It is useless to conceal from ourselves that the age we live in is full of peculiar dangers. It is an age of great activity and of much hurry, bustle and excitement in religion. Many are "running to and fro," no doubt, and "knowledge is increased" (Dan. 12:4). Thousands are ready enough for public meetings, sermon hearing, or anything else in which there is "sensation." Few appear to remember the absolute necessity of making time to "commune with our own hearts, and be still" (Ps. 4:4). But without this, there is seldom any deep spiritual prosperity. Let us remember this point! Private religion must receive our first attention, if we wish our souls to grow.

b. Another thing which is essential to growth in grace is carefulness in the use of public means of grace. By these I understand such means as a man has within his reach as a member of Christ’s visible church. Under this head I include the ordinances of regular Sunday worship, the uniting with God’s people in common prayer and praise, the preaching of the Word, and the sacrament of the Lord’s Supper. I firmly believe that the manner in which these public means of grace are used has much to say to the prosperity of a believer’s soul. It is easy to use them in a cold and heartless way. The very familiarity of them is apt to make us careless. 

The regular return of the same voice, and the same kind of words, and the same ceremonies, is likely to make us sleepy and callous and unfeeling. Here is a snare into which too many professing Christians fall. If we would grow, we must be on our guard here. Here is a matter in which the Spirit is often grieved and saints take great damage. Let us strive to use the old prayers, and sing the old hymns, and kneel at the old communion rail, and hear the old truths preached, with as much freshness and appetite as in the year we first believed. It is a sign of bad health when a person loses relish for his food; and it is a sign of spiritual decline when we lose our appetite for means of grace. Whatever we do about public means, let us always do it "with our might" (Eccl. 9:10). This is the way to grow!

Andrew Murray, The School Of Obedience

c. Another thing essential to growth in grace is watchfulness over our conduct in the little matters of everyday life. Our tempers, our tongues, the discharge of our several relations of life, our employment of time—each and all must be vigilantly attended to if we wish our souls to prosper. Life is made up of days, and days of hours, and the little things of every hour are never so little as to be beneath the care of a Christian. When a tree begins to decay at root or heart, the mischief is first seen at the extreme end of the little branches. "He that despises little things," says an uninspired writer, "shall fall by little and little." That witness is true. Let others despise us, if they like, and call us precise and over careful. Let us patiently hold on our way, remembering that "we serve a precise God," that our Lord’s example is to be copied in the least things as well as the greatest, and that we must "take up our cross daily" and hourly, rather than sin. We must aim to have a Christianity which, like the sap of a tree, runs through every twig and leaf of our character, and sanctifies all. This is one way to grow!

d. Another thing which is essential to growth in grace is caution about the company we keep and the friendships we form. Nothing perhaps affects man’s character more than the company he keeps. We catch the ways and tone of those we live and talk with, and unhappily get harm far more easily than good. Disease is infectious, but health is not. Now if a professing Christian deliberately chooses to be intimate with those who are not friends of God and who cling to the world, his soul is sure to take harm. It is hard enough to serve Christ under any circumstances in such a world as this. But it is doubly hard to do it if we are friends of the thoughtless and ungodly. Mistakes in friendship or marriage engagements are the whole reason why some have entirely ceased to grow. "Evil communications corrupt good manners." "The friendship of the world is enmity with God" (1 Cor. 15:33; James 4:4). Let us seek friends who will stir us up about our prayers, our Bible reading, and our employment of time, about our souls, our salvation, and a world to come. Who can tell the good that a friend’s word in season may do, or the harm that it may stop? This is one way to grow.

e. There is one more thing which is absolutely essential to growth in grace, and that is regular and habitual communion with the Lord Jesus. In saying this, let no one suppose for a minute that I am referring to the Lord’s Supper. I mean nothing of the kind. I mean that daily habit of communion between the believer and his Savior, which can only be carried on by faith, prayer and meditation. It is a habit, I fear, of which many believers know little. A man may be a believer and have his feet on the rock, and yet live far below his privileges. It is possible to have "union" with Christ, and yet to have little if any "communion" with Him. But, for all that, there is such a thing.

The names and offices of Christ, as laid down in Scripture, appear to me to show unmistakably that this communion between the saint and his Savior is not a mere fancy, but a real true thing. Between the Bridegroom and His bride, between the Head and His members, between the Physician and His patients, between the Advocate and His clients, between the Shepherd and His sheep, between the Master and His scholars, there is evidently implied a habit of familiar communion, of daily application for things needed, of daily pouring out and unburdening our hearts and minds. Such a habit of dealing with Christ is clearly something more than a vague general trust in the work that Christ did for sinners. It is getting close to Him and laying hold on Him with confidence, as a loving, personal Friend. This is what I mean by communion.


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Leaving Behind The Entitlement Type Of Christianity

Excerpt From The First Chapter Of  The Book "Apprehended & Apprehending"

LEAVING BEHIND THE ENTITLEMENT TYPE OF CHRISTIANITY

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AYING hold of God simply means becoming aware of Him. This translates into learning to get to know Him intimately, practicing His presence, becoming familiar with His activities in our lives. It also means, falling into agreement with His plan for us, while submitting to Him in faith and obedience, and living daily in His righteousness. Therefore, if you have been saved and God feels it is necessary to keep you on this planet, you can be sure there is a good reason for it. Every one of us who calls ourselves Christians should be continually going forward with Him and getting hold of our portion of what He has planned for us. In short, we go on apprehending what God has planned for us through continual spiritual maturity with Him.

Several Christians have asked me what the title of my book means. Strangely, they are way more educated than I will ever be in this lifetime. While I understood the message of my title and can vividly see both worlds with the eyes of my heart, I took for granted that it was clear to everyone else too. Webster dictionary defines the word ‘apprehending’ as follows: “To take into custody; arrest by legal warrant or authority.” In my case, I was living in darkness, minding my own business and happy in my ignorance—much like the people of Noah’s time just before the flood. I had no idea that I was in darkness let alone needing Him. He came, took me into custody (captivated my heart) and changed my life. Hence, I have been apprehended by Him. The second meaning is: “To grasp with the understanding; to recognize the meaning of; to perceive.”

With no pretension, I offer this explanation that comes from the life of Job.  The best way to describe why I go on apprehending God is by showing you what happened to Job when his spiritual eyes finally opened. In chapter 42:1-6, Job replied to the Lord,

“I know that you can do all things;  no plan of yours can be thwarted. You asked, ‘Who is this that obscures my plans without knowledge?’ Surely I spoke of things I did not understand, things too wonderful for me to know. ‘You said, Listen now, and I will speak; I will question you, and you shall answer me.’  My ears had heard of you but now my eyes have seen you. Therefore I despise myself and repent in dust and ashes.”

Job’s spiritual eyes were open as such his understanding of God was different now. When this happens to you, more than ever, you are captivated and there is nothing else to do except to follow hard after Him.  This is why Paul prayed in Ephesians 1:18. He knew, once our spiritual eyes opened, we would then have insight into the mystery of our Salvation in Christ. I make no excuse for my agenda and I am not ashamed of it. My goal is set and my path clear. As Paul urged us to imitate him, so my job is to go on, following hard after Him, so that I too may apprehend that for which also I am apprehended of Christ Jesus.

Go to Amazon to get the book, you will be glad you did!