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conversation; a cheerful, thankful, resigned, and patient spirit; a reverential, and stated attendance on the ordinances of public and family worship; a conscientious regard to the will of God, in our dealings with men, and in our behaviour towards all who are in any way related to us, even when they neglect their reciprocal duties; and an habitual moderation, in all the pursuits, interests and pleasures of life, have a manifest tendency thus to adorn our profession and benefit mankind. To these we may add a faithful improvement of the talents committed to our stewardship; whatever measure of authority, influence, abilities, learning, or riches, may be assigned to us by our common Master; for with such talents we may do proportionable good; provided we be influenced by evangelical principles, avail ourselves of advantages and opportunities, and ask wisdom of God to direct us in our endeavours. All those liberal acts of piety and charity, which Christians perform with that portion of their time, attention, or property, which others waste or abuse, are fruits of righteousness, acceptable to God through Jesus Christ. And when we connect with these things, an holy boldness in professing the truth, and constancy, cheerfulness, and meekness in suffering for it; we have the general outlines of Christian fruitfulness.

The good ground "brought forth fruit, some thirty, some sixty, and some an hundred fold." All believers are in some measure fruitful, when their principles have had time to produce the proper effect: but the apostle prayed for his beloved people, " that they might be filled with the fruits of righteousness." He earnestly desired, that they might produce all the fruits of the Spirit, Gal. v. 22, 23. in a degree fully adequate to their abilities and opportunities; that none of their talents might be buried or misemployed, nor any thing neglected, or left unattempted, by which they might glorify God and do good to men. We cannot think ourselves perfect in this life, without being justly chargeable with pride; nor can we neglect to pray for perfection and follow after it, without criminal negligence and toleration of sin in our hearts and lives.

Professors of the gospel too often resemble those trees, which must be very carefully examined, before it can be determined, whether they bear any fruit or no. But the apostle could not be satisfied with such ambiguous characters; he wished to see his people, like such fruit-trees as attract the notice and admiration of every traveller, while at one glance he sees all the branches loaded with the valuable produce.-It must then be manifest that the increase of fruitfulness is one essential branch of the believer's growth in grace; nay, indeed, that all the other particulars are principally important because of their subserviency to this grand object. This might be more copiously proved and illustrated, but it seems too obvious to require it. Our Lord declares, he had "chosen and ordained his apostles, that they should bring forth fruit, and that their fruit should remain ;" and whoever duly considers the instruction conveyed by the parable of the vine and the branches, will be ready to conclude, that no man is a living branch of that true Vine, who does not bring forth more and more fruit, during his continuance in this world; and will at least determine, that when the reverse takes place, the professor's state and character become proportionably ambiguous.

We have now followed the apostle through the several petitions of this important prayer; intending to reserve the concluding words to be considered in the application of the subject. We shall therefore here close this division of the treatise with the words of the apostle to the same Philippians: "Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report,-if there be any virtue, if there be any praise, think of these things. Those things, which ye have both learned, and received, and heard, and seen in me, do, and the God of peace shall be with you." Phil. iv. 8, 9.

SECTION II.

Containing some additional Observations on the nature and effects of Growth in Grace, as deducible from other Scriptures.

WHILE we attempt to inculcate those practical subjects, which have been enlarged on in the preceding part of this treatise, it may perhaps be feared lest we should draw men from the simplicity of dependence on free grace, by faith in the righteousness and atonement of the Divine Saviour. On this account, therefore, as well as for other reasons, it may be expedient to subjoin a few more particulars, in which growth in grace consists, and by which it may be ascertained both in respect of its reality and degree.

I. Genuine growth in grace is always accompanied with proportionable humiliation, and the habitual exercise of repentance. This hath indeed been implied and intimated in every part of our progress: but it is a matter of that importance, and creates such difficulty to many persons, that a more explicit consideration of it seems necessary. True grace consists in illumination, sensibility, submission, and spirituality; and, as these increase by progressive sanctification, deeper humiliation must be produced. Clearer and more distinct views of the divine Majesty and greatness must proportionably abate our self-importance, and render us little, and, as it were, nothing in our own eyes. Fuller discoveries of the holiness, justice, mercy, and truth of God, and of the glory and beauty of his harmonious perfections as displayed in the person of Christ, must show us more and more the intrinsic evil of sin, and the heinousness of our own transgressions; and the same defects or defilements must give us proportionably greater uneasiness, than they did when we had less sensibility and spirituality. Thus self-abhorrence, on account of present sinfulness, must increase with our growth in holiness. The habit also of comparing every part of our temper and conduct with the perfect law of God and the example of Christ, instead of judging ourselves by other rules, tends to bring us more acquainted with the hidden evils of our hearts, and the unsuspected sins of our lives; as well as to show the imperfection of our duties. That intimate communion with God, which accompanies growth in grace, must make us more sensible of our sinfulness; and even the company of the most pious Christians tends to abate our self-confidence, to cover us with shame, and to excite us to renewed exercises of deep repentance, from the consciousness that we fall far beneath them in many parts of our character and behaviour. Every discovery of the glory of redemption by the cross of Christ, and of the immensity of our general and particular obligations to his love, tend to make us dissatisfied with our present measure of devoted obedience, and to humble us under the consciousness of multiplied instances of ingratitude to our Benefactor. So that, while there is any alloy of sin in the heart of a regenerate person, his self-abhorrence and humiliation before God for it must bear proportion to the degree of his actual proficiency in holiness. No proof that a sinner has become pure in heart is so unequivocal, as his groans and tears on account of his remaining pollution, while it appears less and less in his external conduct; yet this often occasions dejection, when not attended with a clear understanding of that sanctifying work, by which the Holy Spirit seals believers to the day of redemption; and would always produce this effect, were it not for the discoveries made to the soul, of the entire freeness and inexhaustible riches of divine grace to all that flee for refuge to the hope set before them.-Thus, when holy Paul abounded in grace, and was fruitful in good works, probably above any man on earth; he was more humbled before God than others, not only for his former rebellions as "the chief of sinners;" but also in respect of his present disposition and services, "less than the least of all saints."-Nor is it necessary to refer to the well known ex

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amples of Job, Isaiah, Daniel, or the centurion whom our Lord commended : their actual attainments and unaffected humility are well known to all who diligently consider the subject.

This increase of humility never fails to produce a proportionable disposition to condescension, courteousness, and modesty ; a willingness to take the lowest place," in honour preferring others to ourselves;" and a satisfaction of mind in obscure stations, or with ordinary services, if they be allotted to us. The believer gradually acquires such a view of himself and his misconduct during a succession of years, that he "remembers and is confounded, and never opens his mouth any more for his shame, when the Lord is pacified to him for all that he hath done." Ezek. xvi. 63. This cures him of his propensity to boast, revile, censure, and complain; and produces lowliness, meekness, candour, resignation, contentment and gratitude, in the habitual frame of his temper, and tenor of his conduct. If then any person's supposed growth in other respects, be accompanied with evident pride, ambition, ostentation, contention, arrogance, boasting, and bitterness; we must conclude his apparent graces to be counterfeits, and not the real fruits of the Spirit: for this wisdom is not from above, but is earthly, sensual, and devilish." Indeed, unless such proficiency be accompanied with an evident increase in tenderness, modesty, and gentleness; with a readiness to submit to conviction, and to be very sorry for every fault; and with a disposition to be more and more resigned under contempt and neglect; a man's growth in grace cannot be clearly ascertained. "Be ye clothed with humility," is an exhortation to the most arduous attempt and the most exalted attainment, to which man is capable of aspiring. Pride is the most offensive to God of all sins: a proud holiness is therefore self-contradictory; for no grace can subsist except by connection with humility; and the idea, that exhortations to Christian tempers and evangelical fruitfulness tend to render men proud, arises from an entire misapprehension concerning the very nature of that "holiness, without which no man shall see the Lord."

It is indeed true, that the exercise of grace, or diligence in duty, may prove an occasion of pride to a believer and so may the knowledge of evangelical truth, or even the exercise of self-abasement and contrition in any remarkable degree. But then true grace continually counteracts these emotions; and the root of pride is gradually weakened, even by means of these rank but unallowed buddings: as "Hezekiah was humbled for the pride of his heart." The vigorous exercise, therefore, of holy affections must eventually produce deep humiliation; whereas gifts, high and false affections, lifeless notions, ostentatious services, and an unholy zeal for evangelical truth, not only allow the branches of pride to shoot forth luxuriantly, but water and nourish the root of that hateful propensity.

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II. The increase of faith, in all its varied exercises, is an essential part of growth in grace, and inseparably connected with all the rest. This has hitherto been taken for granted: but it may be useful to give the subject a more particular consideration. If we define faith to be "belief of the truth," or "a disposition to credit implicitly the testimony of God in his word;" we may easily perceive that all true religion begins and increases with it. Unless we thus believe the testimony of God, we can neither fear his wrath, revealed from heaven against all ungodliness and unrighteousness of men," regard his warnings, nor understand the nature and value of his salvation :we can neither accept of his invitations, rely on his promises, give up present objects for better things in reversion, nor render the willing obedience of grateful love. It is impossible therefore to be saved without faith; because we shall certainly neglect the great salvation revealed in Scripture, if we do not believe the record of God concerning it. It is also manifest, that the more fully we are acquainted with revealed truths, and the more firmly we believe them, without vain reasonings or sceptical hesitations; and the more entirely we realize to our minds the awful and affecting scenes thus presented to our view; the greater degree of every holy affection, the more

decided victory over the love of the world and the dread of the cross; the deeper compassion for perishing sinners, and the firmer attachment to the cause and people of God, will be produced. Faith at first works by fear and hope, and afterwards by love: the increase of faith therefore must increase the energy of these active principles, and of every affection dependent on them.

On the other hand, growth in grace strengthens faith, and habituates the soul to a realizing contemplation of invisible objects, to a deep sense of their importance and of our intimate concern in them, and to a decided preference of eternal things above all the interests of this transient scene. Thus the believer faints not while "he looks not to the things which are seen, but to the things which are not seen." He learns, with Abraham, to part with objects which nature most endears to him, when the will of God requires them; believing him able to make up every loss; and, with Moses, he is enabled to count "the reproach of Christ greater riches than the treasures of the world, and the afflictions of God's people, preferable to the momentary pleasures of sin, enduring as one who sees him that is invisible."

If we consider faith as including the idea of dependence, or committing ourselves to the Lord's hands, in credence and confidence; the increase of it is inseparable from growth in grace. The convinced sinner discovers, perhaps gradually, that he has no resources in himself, and possesses no ability of escaping the wrath to come: but, hearing of the mercy of God in Christ Jesus, and of the encouragements and promises of the new covenant, he applies for the grace of his free salvation, and submits to give God all the glory. As his views enlarge, he more expressly intrusts his soul and all his eternal interests into the hands of Christ, according to the nature of his redemption, and the offices he sustains; and expects the supply of all his wants from his unsearchable riches. Thus he learns "to live by the faith of the Son of God," and as consciously deserving of wrath alone, to expect every blessing as the purchase of his blood and the gift of his grace. He has not as yet, however, obtained a very deep acquaintance with the intrinsic evil of sin, the aggravations of his own iniquities, the deceitfulness and desperate wickedness of the human heart, or his own helpless and exposed condition: so that, attending diligently on every means of grace, he hopes speedily to rise superior to every temptation, and to feel himself advancing in holiness every day; and in this he commonly experiences a mortifying disappointment, even when actually growing in grace. For he continually discovers evil in his heart and duties, which he did not at all suspect, and has painful experience of his own weakness and folly. Many a sharp conflict and conscious relapse into evil tend to convince him that he can do nothing of himself;" and he escapes well if he be not so baffled by temptation, as to act inconsistently in some degree before men, whilst the Lordˇ“ humbles him, and proves him, and shews him what is in his heart, to do him good at the latter end." Deut. viii. 2. In this way, however, after a course of years, when he has really grown in grace, and is justly regarded as an established, honourable, and fruitful Christian; he is so far from feeling less need of supplies from the Saviour's fulness, that he depends on him more simply and explicitly for every thing, than he did at his first acceptance of his salvation. He more entirely "counts all but loss, that he may win Christ and be found in him, and in his righteousness ;" and continually seeks forgiveness of his daily sins, and the acceptance of his daily services, by faith in his blood. He now considers the inclination, ability, and opportunity, of doing good works, as so many gifts from the God of grace, increasing more and more his obligations to him; and is deeply conscious, that he hath not duly improved his talents: so that he has great cause to be humbled on account of his unfaithfulness, but none to be proud of those things which never were his own: he is also entirely sensible, that he cannot perform any good work in future, or withstand the temptations which obstruct his progress, without supplies of wisdom and strength day by day, out of that same fulness, from which he has so long been accustomed to

receive. Thus his growth in grace is connected with proportionable simplicity in the exercise of faith: while our Lord plainly declares, that the habitual simplicity and energy of faith in him, secures the growth of grace in all other particulars, when he says, "He that abideth in me, the same bringeth forth much fruit."

The consistent believer learns always to consider every object, that surrounds him, in its relation to the providence, the moral government, or the salvation of God; and this induces a constant dependence on him, even in the common affairs of life. He "acknowledges God in all his ways:" he relies on him to incline the hearts of those with whom he is concerned to act properly towards him; Neh. i. 11. to succeed his undertakings, to protect him in danger, to supply his wants, and to comfort and deliver him in trouble. He depends on the perfections and providence of God to fulfil his promises in these respects, as far as conducive to his good; being assured that not a sparrow falls to the ground without his Father's notice and design. He considers the power of God as engaged to restrain the malice and rage of Satan, to moderate his trials, and to preserve him from circumstances of overwhelming temptation; as well as his grace to strengthen holy affections and give energy for resistance. Thus he passes through one difficulty after another; conscious of his weakness, but relying on the Lord for strength and protection; he casts his care on him, and " in every thing by prayer and supplication, with thanksgiving, makes his requests known to God:" while his experience of the Lord's faithfulness and attention to his prayers tend to increase his faith, and encourage the confidence of his dependence, without anxious alarms or distrustful solicitudes. And this prepares him for at length passing through the valley of the shadow of death "without fearing any evil;" hoping that the Lord will then be with him, as his guide, guard, and comforter, and at last receive him to his eternal glory.

The increase of faith in this respect must be a most important part of growth in grace, as it produces a calm, submissive spirit in the most perilous and distressing seasons; when the hearts of unbelievers, and even of the weak in faith, CC are shaken like the trees by the wind:" it induces an habitual intercourse, in the spirit of adoption, between the redeemed sinner and his reconciled God and Father; as he now walks with God in humble confidence, and reverential fear: it secures a man from seeking relief in trouble by indirect means, and renders him watchful against every thing that would interrupt his communion with God, by which his present comfort and hopes of future felicity are principally maintained. And, on the other hand, as he grows in grace he will attain to greater simplicity of dependence on God, which will render him less dependent on men and on second causes; he will be less affected by the fluctuating appearances of external affairs, "his heart being fixed, trusting in the Lord;" and will more uniformly consider all creatures as his instruments of judgment or of mercy, of correction or of comfort; and remember that “all things work together for good to them that love God." Thus it appears, that growth in grace, as to the various particulars comprised in the Apostle's prayer for the Philippians, will certainly be accompanied with deeper humility, stronger faith, and more entire reliance on God in all things pertaining to this life, and to that which is to

come.

IT cannot therefore, be doubtful, in what a believer's growth in grace consists. When a man abounds more and more in all the varied exercises of holy love; when this love is directed and regulated by increasing knowledge, wisdom, and judgment: when he acquires by exercise, under the teaching of the Holy Spirit, the habit of prudently examining and accurately distinguishing between things that differ, abhorring the evil, and cleaving to the good more entirely and heartily from day to day: when he grows more known and approved for sincerity and integrity in all his professions and engagements, and more singly devoted to God, as he advances in years; when

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