[October 2d, 1859.]
Growth is incident to life. In all its forms, life is progressive until its end, or perfection is attained. If there is no end to the power of expansion, there is no end to the growth. What is true of other forms of life is no less true of the divine life. The nature of growth, however, is different.
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In plants and animals growth is a natural and involuntary process. It goes on without effort, and by a law of natural development. This is true also of the growth of the body in man. All that is necessary is that the proper conditions of nourishment, heat, light and air be present, then growth is not only involuntary but necessary.
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In intellectual life this is only partially true. There is little growth in knowledge or intellectual power without conscious effort. It is true that men are so surrounded by the occasions and necessities of intellectual exercise that there is a necessary and almost unconscious increase from infancy to age. But beyond this limit, there must be effort in order to secure increase.
In the divine life, the case is different. It does not owe its existence or its continuance, and much less its increase, to any law of nature. It will not grow of itself, as does the plant or the animal. Therefore the exhortation, grow in grace. We cannot exhort a young animal to grow. This, therefore, is a preliminary truth, the conviction of which should be graven on our hearts, that our religion will perish, if let alone. It will wither and die, unless by the use of the appointed means, it is caused to grow.
II. The means of growth.
- This growth cannot be secured by any arbitrary process; not by an act of the will; not by a mere desire; or by the use of unappointed means. It is a divine life as to its nature and origin, and so also in its support and increase. It can be sustained and increased only in the use of the means of God’s appointment.
In order to growth, two things are necessary. 1. The increase of the vital force. 2. The necessary conditions for the exercise and development of that force. You may do what you please to a dead tree; you may spread around it the richest soil, plant it by rivers of water, and let in upon it the brightest light, and spread about it the purest atmosphere, yet it remains as dead as ever. So the most appropriate and abundant supplies may be given to a diseased or dead being, without producing life, or securing growth. There is wanting the indispensable preliminary condition of vital force. It is so in the divine life. The most abundant supplies of light, the freest access to all that is adapted to its nourishment may be supplied, and there can be no growth without the inward principle. Now this inward principle is the Spirit of God, or Christ. This inward principle is communicated, and maintained, and increased in power only by the word, sacraments and prayer. We may do what we may. We may preach, exhort, go about doing good, all to no effect. These are like exercise which invigorates where there is inward life and strength, but exhausts if that principle be feeble and decaying.
- But supposing the inward communications granted, then there is no less necessarily the constant exercise of that principle, i.e., the constant exercise of faith, love, meekness, humility and benevolence in promoting the spiritual welfare of others. This is another mistake. Growth in grace is not promoted by a life of seclusion and asceticism.
III. Evidence of growth. 1. Not fervor of feeling. The young have more of this than the old. 2. But increase of knowledge.
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Increase of strength to do and to suffer.
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Increase of firmness and fixedness and singleness of purpose.
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