effectually grow upwards in holiness. In this laft particular, perhaps more than in any other, the faints are enabled to discern their growth in grace. They become in their own eyes more vile, more empty and helpless, while the grace of Chrift proves fufficient for them, and his ftrength is made perfect in their weakness.

Time would fail me to enumerate all the fruits of the Spirit, or defcend to all the branches of duty in which a growth in grace is exemplified. Let it fuffice to close this part of the subject, by saying in one word, which fums up the whole, that as far as our wills become conformable to the will of God, fo far and no farther we grow in grace. To this we are exhorted in the text. This distinguishes the real Christian from the hypocrite, the living faint from the dead formalift. To this the principle implanted in regeneration will prompt us; and this the Redeemer expressly declares to be characteristic of his difciples. Every good tree bringeth forth good fruit. I am the vine, ye are the branches, he that abideth in me, and I in him, the same bringeth forth much fruit, for without me ye can do nothing. Herein is my Father glorified that ye bear much fruit, fo fhall ye be my difciples.

Having feen what is meant by GROWING IN GRAace, permit me now, in a few short obfervations, to fhew you what is implied in this exhortation. And,

1. It is evident, to grow in grace, implies that a foul has received grace. The tree must be planted before it can grow. The Lord is to be fought and ferved after the due order. The exhortation indeed extends to all who read the word. It is the duty of all men to grow in grace. But the unconverted must obtain grace, they must first receive the Lord Jefus as their Saviour, before they can follow him; the principle of holinefs muft be

formed

formed in the heart by regeneration, before it can poffibly grow.

2. Growing in grace, implies an actual increase. It is not a mere nominal, but a real; not a fictitious, but a true and fubftantial advancement in holiness. Who ever has grown in grace, is become wiser and better than he was before. It is opposed to a stupid fatisfaction with past attainments, and especially to all backfliding. It has its own peculiar marks and evidences, by which it may be distinguished from all counterfeits, and is effentially different from the highest accomplishments which the natural man can poffibly poffefs.

By study and attention, an extenfive view not only of science in general, but of religion, may be obtained. The doctrines can be known, their connections obferved, and the arguments by which they are supported, properly brought forward. Reafon and revelation fupply materials for vaft erudition, and this, when joined to great gifts, may recommend a man to the world; but after all, that man may fail of the grace of God, and his knowledge only serve to puff him up. Though I speak with the tongues of men and of angels, and have not charity, I am become as founding brass or a tinkling cymbal. Though I have the gift of prophecy, and understand all myfteries and all knowledge, and have not charity, I am nothing. Thou believeft there is one God, thou doeft well, the devils alfo believe and tremble. A mere growth in knowledge or gifts, is not a growth in grace.

Education, connections and prejudice, may create a violent attachment to fome particular doctrines and forms of worship; and in this it is easy to go great lengths; it is very easy to cry, The temple of the Lord, the temple of the Lord, without poffeffing the leaft degree of holiness

ог

or love to the Lord of the Temple.-To grow in bigotry, is not to grow in grace.

From a weakness of understanding, from paffions liable to be quickly moved, and from unfettled principles, the human mind is fufceptible of ftrange impreffions, and is often wrought up to moft extravagant heights; but a growth in enthusiasm is no growth in grace.

Our holy religion is a most reasonable service. Its principles will bear the fevereft fcrutiny, and believers can give a reason of the hope that is in them. Nothing therefore that is difhonourable to God, unworthy of man, or that is not founded upon fcripture, must be confidered as genuine. To the law and to the teftimony, if they Speak not according to this word, it is because there is no light in them.

3. The exhortation to grow in grace, implies, that boliness is progreffive; that religion, when it first begins in the heart, is not fo extenfive; not, if I may use the expreffion, fo complete in all its parts, so distinguished in all its features, as it afterwards becomes. It is the ufual way of God, in all his works, to rise from fmaller beginnings to perfection; and we know it is fo in religion. By progreffive fteps his people are led, and they become gradually more and more prepared to glorify him on earth, and enjoy him in heaven. Hence, believers are compared to babes, to children, to young men, and to fathers. The very words imply very different degrees of knowledge, ftrength, usefulness, and perfection,

4. This exhortation implies a pofitive duty incumbent upon all believers, to defire and ftrive to grow in grace. It is their duty, because it is the exprefs command of God-because it is promised to all his people-and because it has always been the wish of the faints, their principal prayer and conftant practice. The paffages in fcrip

ture

ture which refer to each of these are fo numerous, that to mention them would be almost to repeat the Bible. As a proof refpecting the practice of the faints, let me only remind you of the Apostle Paul. Do you know,' (to ufe the words of a very celebrated preacher *) do you know a greater than Paul? Can you conceive virtue in a more eminent degree? Behold a man fired with zeal, making what he thought the caufe of God his own caufe, God's enemies his enemies, the intereft of God the intereft of himself! Behold a man who turns his attention to truth, and the moment he difcovers it, embraces and openly avows it! Behold a man, who not content to be an ordinary Chriftian, and to fave himfelf alone, afpiring at the glory of carrying through the whole world, for public advantage, that light which had illuminated himfelf!Behold a man, preaching, writing!-What am I faying? Behold a man, fuffering, dying, and fealing with his blood the truths he taught! An ardent zealot, a fincere convert, an accomplished minister, a bleeding martyr?-Shew me in the modern or primitive church, a greater character than Paul! Let any man produce a Chriftian who had more reason to be fatisfied with himself, and who had more right to pretend that he had discharged all his duties! yet this very man, this Paul, forgot those things which were behind! This very Paul was preffing forward! This is the man who feared he should be a caft away! And you fmoaking flax, you bruifed reed, you who have hardly taken root in the Chriftian foil, you who have. hardly a fpark of love to God, do you think your piety fufficient? Are you the man to leave off endeavouring to make new advances?'

5. To add no more, this exhortation implies, that as it is our duty to attend to this one thing, fo we may be affured

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*Saurin Serm. 1 Cor. ix. 26, 27.

fured that God has provided proper means for our obtaining the fame. Sanctification, considered on the part of God, and as wrought by him in our fouls, is one of the benefits of the covenant of grace, and infeparably follows after juftification. But he deals with us as rational beings, and therefore, fanctification confidered on our part, becomes an effential duty; and we must see to it, that we are faithful and diligent in the use of those means which God has appointed, and which are wifely calculated to produce a growth in grace. But what are those means? In what way, and by what method can this great end be beft attained?

The reply to thefe enquiries was the SECOND thing I promised, and which I now intended to make :-But the fubject is too important to be flightly paffed over, and to do justice to it, will require more time than is allotted to our prefent exercise. I fhall therefore reserve this, with an application to the whole, as the fubftance of another discourse. And fhall now clofe, with only requesting you seriously to reflect upon the duty to which we have been exhorted.-GROW IN GRACE! How great, how folemn a charge! Like a voice from heaven, it addresses us with authority Divine, and love inexpreffible! A voice, fimilar to that which called to the Apostle in the Apocalypfe, Come up bither.

Adore, my brethren, the God of grace, and bless his holy name for providing a ranfom!-What the law could not do in that it was weak through the flesh, God fending bis own Son in the likeness of finful flesh, and for fin condemned fin in the flesh, that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. A new and living way is confecrated for us, and we have boldness to enter into the bolieft by the blood of Jefus. How fure the atoning efficacy of his death!

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