Sixteen provocations to increased holiness
(1.) The first motive to whet and stir up your spirits to labor after greater degrees and higher measures of holiness than yet you have attained to—consider that notwithstanding all the means, and all the advantages, and all the opportunities that you have enjoyed to work you to perfect holiness in the fear of God—yet you have obtained but to very small measures of holiness. You are rather babes than men in holiness; you are rather shrubs than cedars in grace; you are rather dwarfs than giants in godliness to this very day. This sad charge I shall briefly charge against you by an induction of eight particulars, thus:
[1.] First, The strength, the power, the activity, and the prevalence of SIN in you to this day does witness to your faces that you have yet obtained but small measures of holiness. Romans 7:22-24; Isaiah 59:12. O my brethren, are not many of your corruptions as powerful and as strong as they were five, ten, yes, twenty years ago—notwithstanding all the prayers that you have made, and all the sermons that you have heard, and all the tears that you have shed, and all the resolutions that you have taken, and all the promises that you have made, and all the conflicts that you have had? And what does this speak out but that holiness is at a low ebb in your souls? O sirs, were but holiness risen to a greater height in your souls—how readily would you trample upon your lusts!
As the house of David grew stronger and stronger—the house of Saul grew weaker and weaker, 2 Sam. 3:1. As holiness rises in the soul by degrees—sin dies in the soul by degrees. The more any man abounds in holiness—the more he abounds in his spiritual conquests over the world, the flesh, and the devil, Gal. 8:14. O sirs, your pride testifies to your faces, and your self-love testifies to your faces, and your worldliness testifies to your faces, and your passion testifies to your faces, and your meager faith testifies to your faces, and your hypocrisy testifies to your faces, and your carnality testifies to your faces, etc., that yet you are not got up many rounds in Jacob's ladder, Hosea 5:5, and 7:10. But,
[2.] Secondly, You have not attained to much holiness; witness that high price that you set upon the toys, the trifles, and the vanities of this world, as Jonah did upon his gourd, Gen. 24:30-31. Ah, at what a rate do men value the empty honors, the fading riches, and the fleeting pleasures of this world! Did not Peter prefer an earthly tabernacle (Matthew 17) above a celestial palace, not made with hands, and eternal in the heavens? But what do I talk of Peter, when this disease had again and again and again overspread the hearts of all the disciples, as you may evidently see by comparing these scriptures together. [Mat. 17:4; 2 Cor. 5:1-2; Mat. 18:1-2; Mark 9:33-36; Luke 9:46-47, and 22 to 28.] They had dispute upon dispute—which of them should be accounted greatest. They had often sharp contests among themselves, which of them should have the greatest honor, the best office, and the highest place in Christ's earthly kingdom! Indeed their thoughts, heads, and hearts were so taken up about an outward kingdom, a worldly kingdom, that they little minded either the spiritual kingdom of God within them, or the glorious kingdom of God above them.
As the foolish Indians prefer every toy and trifle before their mines of gold—just so, many Christians, who are low in holiness, prefer the trifling vanities of this world before the glorious treasures and endless pleasures which are at God's right hand, Psalm 16:11. Oh—but where holiness is risen to any considerable height, there men will make a very footstool of earthly crowns, for Christ to get up and ride in triumph. There all the glory and glitter of this world will be but as dross and dung, "But whatever was to my profit I now consider loss for the sake of Christ. What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ." Philippians 3:7-8. There men would, like the woman, the church, in the Revelation, "trample the moon," that is, all the things of this world, which are as changeable as the moon, "under their feet," Rev. 12:1. Were there but more holiness in your hearts, all the mirthful and gallant things of this world would be more contemptible in your eyes. O sirs, if Midas was condemned to wear ass's ears, because he preferred Pan's pipe before Apollo's lute, that is, human policy before divine providence—how severely are they to be censured, who prefer the poor, low, empty nothings of this world before all the glory and happiness of the eternal world! etc. But,
[3.] Thirdly, You have attained to but little holiness; witness your fears and faintings in a day of adversity. Though there are as many fear nots, as there be fears in Scripture—yet in a day of calamity, how easily and frequently does your fears get above your faith! Isaiah 51:12-13, and 41:10, 14. What fainting-fits do then attend you! Proverbs 24:10, "If you faint in the day of adversity—your strength is small." Look! as bodily faintness discovers bodily weakness—just so, soul faintness discovers soul weakness. It is troubles, which are the trials of a Christian's strength. Afflictions will test what sap and life we have within us. As the man is for holiness—just so, is his strength under trials. He who has no holiness—has no strength; and he who has but a little holiness—has but a little strength. He who has much holiness—has much strength; and accordingly will bear up bravely in a day of trial; his bow, with Joseph's, will then abide in strength, Gen. 49:23-24. Though Noah in the building of his ark met with many a sore trial, and many a sad affront, and many a broad jest, and many a bitter scoff; and though the people generally laughed at the good old man, thinking that he did only dream of rain; yet Noah, being eminent in holiness, his bow abode in strength, and he held on building of the ark, until he had finished the work that God had commanded.
But oh the sadness, the weakness, the faintness—which attends most people in the day of their adversity! Jer. 8:18, 21, "When I would comfort myself against sorrow, my heart is faint in me. For the hurt of the daughter of my people am I hurt; am I black; astonishment has taken hold on me." Chapter 45:3, "You did say, Woe is me now! for the Lord has added grief to my sorrow; I fainted in my sighings, and I find no rest." Lam. 1:22, "For my sighs are many, and my heart is faint." Chapter 5:17, "For this our heart is faint, for these things our eyes are dim." Now this faintness in the day of adversity speaks out much spiritual weakness; for where holiness is risen to a noble height, there men will bear up courageously, even in a day of calamity.
The eagle is the king of birds, and therefore the Romans, who were the greatest potentates on earth, still bore the eagle in their standards. Now the naturalist observes concerning this royal bird, that whereas all other birds make a noise when they are hungry, this princely bird makes no noise at all, though he be ever so hungry, for such is the greatness and the nobleness of his spirit, that whatever befalls him, he won't cry, and whine, and repine, as other birds will do when they lack their food; his princely spirit carries him above all hunger, thirst, or danger. Just so, men who are eminent in holiness, are men of such noble, princely spirits—that they won't faint, nor vex, nor fret, nor complain—nor whine, whatever their needs, trials, or straits may be. Such afflictions as would break other men's hearts, cannot so much as break their sleep; they still hold on their way, and whatever they meet with, they will be still a-mounting nearer and nearer to heaven. But where there is but a little holiness, there men will be like the common fowls of the air, still a-making a noise, they will still be a-crying, whining, and repining under every trial and trouble they meet with. But,
[4.] Fourthly, You have but a little holiness; witness your easy, your ready, and your frequent fallings before temptations and motions to sin. O sirs, when the temptation does but touch and take; when you are no sooner tempted but you are conquered; no sooner assaulted but you are vanquished; certainly holiness is at a very low ebb in your souls. That garrison, without all question, is very weak—which is taken at the first assault; and that soldier is but slightly armed, that is run through at the first thrust. Just so, that Christian has but little spiritual strength in him, who is worsted and vanquished upon the first appearance of a temptation. When men's understandings are easily corrupted with error, or their judgments with levity, or their wills with frowardness, or their affections with disorderedness, or their consciences with unrighteousness—it is a very great argument that there is but little holiness within. O sirs, men eminent in holiness, in their ordinary course, have been always eminent in the resisting and withstanding of temptations, as is evident in Joseph, Job, Daniel, the three Hebrew children, etc. [Gen. 39; Job 1; Dan. 3 and 6.]
Austin thanks the Lord that his heart and the temptation did not meet together. The devil tempting Bonaventure, told him that he was a reprobate, and therefore persuaded him to drink in the present pleasures of this life, for, says Satan, you are excluded from the future joys with God in heaven; to whom he answered, "No, not so, Satan, for if I must not enjoy God after this life, I will labor to enjoy him as much as I can while I live." When one of the martyrs was offered riches and honors if he would recant, he gave this excellent answer, "Do but offer me something that is better than my Lord Jesus Christ, and you shall see what I will say to you." And the young convert when he was tempted, answered, "I am not the man that I was!" When Valens the emperor offered large preferments to Basil, and told him what a great man he would make him, he answered, "Offer these things to children, and not to Christians." When Bernard was tempted, "Tell me not, Satan," said he, "what I have been—but what I am, and will be—through grace." And so when Beza was tempted in the like case, he answered, "Whatever I was, I am now in Christ a new creature, and that is it which troubles you, Satan; I might have continued in my sins long enough before you would have vexed at it—but now I see you do envy me the grace of my Savior." And when Augustine was sadly reviled by the Donatists for the wickedness of his youth, he answered, "The more desperate my disease was—just so much the more, I admire the physician."
Thus men eminently holy have stood their ground in the face of all temptations and motions to sin. But, alas in these times how easily, how readily, and how frequently do multitudes fall before every temptation! As soon as Achan had but cast his eye upon the Babylonish garment and shekels of silver and wedge of gold—his fingers itched to be handling of them, Josh. 7:21. Just so, many in these days, as soon as they do but see the way to honor or preferment, or a great place, or a high office, etc., oh, how do their fingers itch, how do their souls long after these things! and though they savor and smell ever so strong of Babylon or of Rome—yet have them they must. Such people may do well to remember, that Achan's Babylonish garment was but a shroud to shroud him, and his golden wedge was but a wedge to cleave him, and his shekels of silver were but shekels to hold him the faster, both under the wrath of God and man.
Such as can turn with every wind, and close with every worship, and bow to every idol that man sets up—have either no holiness, or else but very little holiness, in their hearts. Such as easily and readily fall before temptations from within or without, have never attained to any great measures of holiness. But,
[5.] Fifthly, You have but a little holiness; witness the strange behavior and carriage of your souls, when the Lord smites you in some near and dear enjoyment. If the Lord does but frown upon your Joseph, or touches your Isaac, or calls for your Benjamin, or withers your gourd—oh, now with Rachel you will not be comforted, or with Jacob you will go mourning into the grave, or with David you will cry out, "O Absalom, my son, my son! would God I had died for you!" or with Jonah you will tell God to his face that you do well to be angry. [Jer. 31:15; Gen. 37:35; 2 Sam. 18:33; Jonah 4:9.] Oh, now you can't look up and trust in God, you can't look up and delight in God, you can't look up and hope in God, you can't look up and solace yourselves in God, you can't look up and lie down in the good pleasure of God, you can't look up and justify God, you can't look up and say God is your God, etc.
Oh, now that God has touched you in your first-born, you can neither eat, nor drink, nor sleep. Now you can taste no sweet, nor take any comfort, nor find any contentment in any of all your enjoyments. Now that God has touched the apple of your eye, you can neither think well of God, nor speak well of God, nor behave well towards God. Oh, now nobody can please you, nor can anything satisfy you. Now you think that there is no sorrow compared to your sorrow; no cross compared to your cross; nor any loss compared to your loss, etc. Now every sweet is bitter, and every comfort is a cross; and accordingly you behave both towards God and towards man, Lam. 1:12, 18; all which speaks out holiness to be at a very low ebb in your souls.
O sirs, were holiness but risen to some considerable height in your souls, you would with Job, who was eminent in holiness, bless a taking God, as well as a giving God, Job 1:21; and you behave sweetly and sincerely towards God, as well when he writes bitter things against you as when he is a-multiplying of favors and kindnesses upon you. But if when the rod smarts—you kick, and fling, and fret, and fume, and vex, and tear your comforts in pieces, and your souls in pieces, and your God in pieces, as much as in you lies, certainly the streams of holiness run low in your souls. But,
[6.] Sixthly, You have but little holiness; witness the ebbings and the flowings of your spirits according to the working of secondary causes. As secondary causes work—so you are up and down, high and low. Now you are full of hopes—and at another time you are full of fears. Now you believe—and later on despair. Now you are steadfast—and afterwards you are wavering. Now you say, "surely God will once more own us,"—and momentary you say, "truly God has forsaken us." Now you say you see the clouds begin to scatter—and later on you say you see the clouds grow darker and thicker. Now you say the winter is past, and the singing of birds has come—and afterwards you say your winter is likely to be longer than ever. [Cant. 2:11-12; Jer. 8:22, 46:11, and 2:8.] Now you say there is balm in Gilead—and at another time you say your wound is incurable. Now you say all is well—and shortly you are ready to give up all as lost, etc. And thus your hearts rise and fall according to the working of second causes.
When you have full purses, and powerful armies, and wise counselors, and great allies—then you are ready to say, "Surely our mountain is strong, and we shall never be moved!" Psalm 30:6-8. But when your bags are empty, and your forces broken, and your counsels dissipated, and your allies fallen off—then you are ready to cry out, "Oh, now there is no hope, there is no help! "
Oh—but were you eminent in holiness, then, under the saddest and crossest workings of second causes, you would say with Asa, "O Lord, there is no one like you to help the powerless against the mighty. Help us, O Lord our God, for we rely on you," 2 Chron. 14:11; and with Elisha, "Those who are with us are more than those who are with them," 2 Kings 6:16-17; and with Moses, "Stand still and see the salvation of God," Exod. 14:13; and with David, "The Lord is on my side, I will not fear what man can do unto me," Psalm 118:6. Holiness in any considerable height, will set the power of God in opposition to all the power of the world, and then divinely triumph over them, Psalm 65:6-11.
Pompey once gloried in this—that with one stamp of his foot he could raise all Italy up in arms; but the great God with one stamp of his foot, or with one word of his mouth, can raise not only Italy—but also all the angels in heaven, and all the men on earth, in arms at his pleasure. And in the power of this God, eminent holiness will enable a man to glory all the day long. Where holiness is weak, there men stand and fall as second causes work—but where holiness is eminent, there men will live upon the first cause; and, however second causes may wheel about—yet such a man will live upon him, and look up to him who has a wheel within every wheel, Ezek. 1:15-22. But,
[7.] Seventhly, You have but little holiness; witness that soul-leanness, barrenness, and unfruitfulness that is among you at this very day. Ah, how may most cry out with the prophet Isaiah, "Oh my leanness, my leanness!" Isaiah 24:16, and 10:16. "Oh our leanness, our leanness, our barrenness!" etc. Though God has waited many years for fruit—yet behold nothing but leaves. I have read of the Indian fig-tree--that its leaves are exceedingly broad--but its fruit is no bigger than a bean. Ah, how many Christians are there in these days whose leaves of profession are very broad—but their fruits of righteousness and holiness are very small. And as the Indian fig-tree, though it be of fair and goodly dimensions—yet it wastes all its sap and juice into leaves and blossoms. Just so, many in these days, who, though they look fair, and make a goodly show—yet they waste all their spiritual sap and life—into the mere leaves and blossoms of an empty profession.
Ah, how are many of our hearts like to the isle of Patmos, which is so barren that nothing good will grow on it; all the good things that grow there is from the earth that is brought from other places.
Look! as a company of ants are very busy about a molehill, running to and fro, and wearying themselves in their several movings and turnings, this way and that—and yet never grow great; for after all their motions and stirring, they are still the same as to the slender proportion of their bodies: just so, many Christians in these days run to and fro, they run from one duty to another, and from one ordinance to another, and from one opinion to another, and from one principle to another, and from one minister to another, and from one church to another, and from one way to another, and from one notion to another—and yet they make little progress in holiness, they grow but little in the love, the life, the likeness, and the knowledge of our Lord Jesus Christ, 2 Pet. 3:18. They are like those silly women who Timothy speaks of, who were ever learning—and yet never able to come to the knowledge of the truth, 2 Tim. 3:6-7. And they are like the country of Ozizala, which abounded with mirthful flowers—but was barren of nourishing grain. Just so, these abound in mirthful notions, and flourishing parts--but are barren of grace and holiness.
Seneca has long since observed that as the philosophers in his time grew more and more learned—just so, they grew less and less moral; and is there anything more evident in these days than this, namely, that as men grow more and more in empty airy notions, and in a pompous religion and profession—just so, they grow less and less zealous and pious.
The reason, say some, why Christ cursed the fig-tree, though the time of bearing fruit was not come, was because it made a glorious show with leaves, and promised much—but brought forth nothing. What is a barren tree, a barren ground, or a barren womb—compared to a barren heart? Many in our days are like the cypress-tree, which, the more it is watered—the more it is withered. Just so, the more many are watered with the means of grace—the more they wither; the more the dews of heaven falls upon them, and the more heavenly manna is daily rained round about them—the more lean, fruitless, and barren they grow. Such souls may do well to remember that those trees which are not for fruit—are for the fire! John 15:6; Heb. 6:8.
For a close, let me tell you that I fear, with Augustine—that many grieve more for the barrenness of their lands—than they do for the barrenness of their lives; and for the barrenness of their trees—than they do for the barrenness of their souls; and for the loss of their cattle—than they do for the loss of God's countenance. But,
[8.] Eighthly and lastly, You have but little holiness; witness that great indifference and fickleness that is to be found among you. Ah, how many Christians are there in these days of gospel light who are indifferent who they hear, or what they hear; who are indifferent whether they pray or not, or walk in gospel order or not, or maintain closet communion with God or not, or enjoy the Lord's supper or not, etc. Oh, what inconstancy is to be found among many in these days! Many people are only constant in inconstancy. [Lord Paulet kept both great favor and places under Henry the Eighth, a Papist, and under King Edward the Sixth, a Protestant, and under Queen Mary, a Papist, and under Queen Elizabeth, a Protestant; and being asked how he could do so, he answered that he always imitated the willow and not the oak.]
Now they are for ordinances—and at another time they are against them. Now ordinances are precious and glorious things—and afterwards they are poor low things. Now they cry up this and that for glorious truths—and shortly they cry down the same things as dangerous and pernicious errors. Now they cry up Paul and cry down Apollos—and afterwards they cry up Apollos and cry down Paul. Now they are for this form—and momentarily they are for that form. Now they are very zealous—and shortly they are very lukewarm. Now they are for worshiping of God according to Scripture rule—and afterwards they are for worshiping of God according to the prescriptions of men. Now they have their gales of devotion—and before long they are quite becalmed. Now they are full of life—and in a short while they are very lumpish. Now they stand fast—and afterwards they are wavering. Now they are confident all will be well—and before long they give up all as lost. Now they will lay down their lives for Christ—and at another time they are afraid to own Christ, etc.
Now what does this indifference and inconstancy speak out—but either a total lack of holiness, or else that holiness is at a very low ebb in these men's souls? Now these eight arguments do clearly evidence that many, oh that I could not say that most, Christians have attained but to small measures and degrees of holiness. But,
(2.) Secondly, To provoke you to labor after higher degrees of holiness, consider that it is possible for you to attain to greater measures of holiness, than any you have yet reached unto. Though the work is hard—yet it is possible; and what great things won't men attempt upon the account of a possibility. Now that it is possible that you may attain to a greater perfection of holiness, I shall evidence these five ways:
[1.] First, By many precious PROMISES which are scattered up and down in the blessed Scriptures; as that Job 17:9, "The righteous shall hold on his way, and he who has clean hands shall be stronger and stronger;" or as the Hebrew has it, "he shall add strength," that is, he shall go on from one degree of spiritual strength to another, he shall go on from a lesser degree to a greater degree of spiritual strength, and from a lower degree to a higher degree of spiritual strength. A holy man shall not only have his spiritual strength maintained—but increased; he shall not only retain that spiritual strength he has—but he shall be still a-adding of strength to strength, Psalm 84:7. They go from strength to strength, or from power to power; or as the word may be read, from company to company, or from troop to troop—in allusion to the custom of the Jews, when all the males went up thrice a year to Jerusalem; now when they went up to Jerusalem, they went up with their flocks, and in troops. Now those who were lively, active, and strong—they overtook this company and that, and this troop and that—and so they went on, their power and strength increasing daily more and more, until they appeared before God in Zion. Look! as the bee goes from flower to flower to gather honey—just so, those who had a principle of grace and holiness in them, they went from one good company to another, from one troop of Christians to another—still gathering up heavenly honey as they went.
O sirs, there is no such way to perfect holiness, as to be still a-going on from duty to duty, and from ordinance to ordinance; from praying to hearing, and from hearing to praying; from reading to meditating, and from meditating to reading; from public duties to closet duties, and from closet duties to public duties, etc. Psalm 92:12-14, "But the godly will flourish like palm trees and grow strong like the cedars of Lebanon. For they are transplanted into the Lord's own house. They flourish in the courts of our God. Even in old age they will still produce fruit; they will remain vital and green." The promise of flourishing is repeated in these verses—to note the more than ordinary flourishing estate of the saints, even in their old age.
I have read of an old Christian, who being asked whether he grew in goodness or not, answered, "I believe I do, because the Lord has promised that his people shall bring forth fruit in old age." Pliny, writing of the crocodile, tells us that she grows to her dying day—just so, Christians who are rooted in Christ, and planted in the house of the Lord, they will be still growing up in grace and holiness even to their dying day. It is with real Christians as it is with wine—the older the better; or as it is with the sun—which shines most gloriously and amiably when it is near setting. Gracious souls are like an evergreen tree, whose leaves are always green, not only in the summer of youth—but also in the winter of old age. The palm-tree is always green, it never loses its leaves or fruit, and the more it is loaded the deeper it is rooted; and so it shall be with throughout Christians.
Just so, in Isaiah 46:3-4, God has promised to carry us on to old age, "Listen to me, all you who are left in Israel. I created you and I have cared for you since before you were born. I will be your God throughout your lifetime—until your hair is white with age. I made you, and I will care for you. I will carry you along and save you." That God who begins a work of grace and holiness in his people's hearts—that God will perfect and carry on that work. Mothers express their tender care, love, and delight, by carrying their babes in their arms until they can walk alone. But God surpasses them in his love, care, tenderness, and divine fondness—for he will carry them even to old age. This word "I," which is six times repeated in the fourth verse, is doubtless of very great importance, and signifies not only God's eternal essence, and that he will be ever like himself—but also his unchangeableness in regard of us; for whatever our thoughts may be concerning God—yet we shall always find him one and the same; he will be as good to his people at last as he was at first, even to old age he will carry them.
Just so, in Proverbs 4:18, "The path of the righteous is like the first gleam of dawn, shining ever brighter until the full light of day." A holy man proceeds from grace to grace, from virtue to virtue; he goes from faith to faith, and from strength to strength—until at length he shines as the sun in his strength!
Just so, in Hosea 14:5-7, "I will be to Israel like a refreshing dew from heaven. It will blossom like the lily; it will send roots deep into the soil like the cedars in Lebanon. Its branches will spread out like those of beautiful olive trees, as fragrant as the cedar forests of Lebanon. My people will return again to the safety of their land. They will flourish like grain and blossom like grapevines. They will be as fragrant as the wines of Lebanon." The growth, the fruitfulness, and the flourishing estate of the saints in grace and holiness, is set forth by a sevenfold metaphor in these words. The similes are all plain and easy, and you may easily dilate upon them in your own thoughts; and therefore I shall pass them.
I shall conclude with that precious promise, John 4:14, "But whoever drinks of the water that I shall give him, shall never thirst: but the water that I shall give him, shall be in him a well of water springing up into everlasting life." The Spirit in its gracious operations shall be a constant spring in believers' hearts, and it shall every day rise higher and higher, like the water in Ezekiel, until grace is swallowed up in glory! Ezek. 47:1-7. And thus you see by these choice promises, that it is possible for you to attain to a greater measure of holiness. But,
[2.] Secondly, The PRAYERS that have been put up upon this very account, do clearly evidence that it is possible for you to attain to a greater measure of holiness. Certainly the people of God would never have prayed for higher degrees of grace and holiness, if they had not been attainable. Now it is very observable that the spirits of the saints have run out much this way, as is evident in these instances, Phil. 1:9-11, "And this is my prayer: that your love may abound more and more in knowledge and depth of insight, so that you may be able to discern what is best and may be pure and blameless until the day of Christ, filled with the fruit of righteousness that comes through Jesus Christ--to the glory and praise of God."
Colossians 1:9 "For this reason, since the day we heard about you, we have not stopped praying for you and asking God to fill you with the knowledge of his will through all spiritual wisdom and understanding." Colossians 4:12, "Epaphras, who is one of you and a servant of Christ Jesus, sends greetings. He is always wrestling in prayer for you, that you may stand firm in all the will of God, mature and fully assured." The Greek word is a metaphor from a ship, whose sails are filled with wind. Epaphras was a humble petitioner that the souls of the Colossians might be filled with the highest degrees of grace and holiness, as the sails of a ship are filled with wind. 1 Thes. 3:12, "And the Lord make you to increase and abound in love one towards another, and towards all men, even as we do towards you." The apostle, by doubling his word, increase and abound, discovers himself to be an importunate suitor, that a double portion of grace and holiness might be given out to the Thessalonians.
Just so, in Hebrews 13:20-21, "Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen." The apostle cannot beg anything for these believing Hebrews below perfection. And the apostle Peter puts up the same requests for those blessed converts who were scattered throughout "Pontius, Galatia, Cappadocia, Asia, and Bithynia."
1 Peter 5:10, "But the God of all grace, who has called us into his eternal glory by Christ Jesus, after that you have suffered a while, make you perfect, establish, strengthen, settle you." God is called "the God of all grace," because he is the giver of all kinds of grace, and of all degrees of grace. Nothing below perfection will satisfy this great apostle, when he comes to plead for these saints. Though they had as much grace as would bring them to heaven—yet he begs such a perfection of grace as might raise them high in heaven. And thus it appears by the prayers of these holy men, that saints may still be rising in grace and holiness. But,
[3.] Thirdly, The EXPERIENCE of other saints does clearly evidence this, that you may attain unto higher degrees of grace and holiness than those which yet you have attained unto.
Genesis 6:9, "Noah was a just man and perfect in his generation, and Noah walked with God." Noah was not only perfect with perfection of parts; nor only perfect in respect of desires, endeavors, and aims; nor only perfect in respect of his justification before God by imputed righteousness; nor only perfect in respect of God's approbation, acceptance, and delight; nor only perfect in respect of God's design and intentions to make him so in the eternal world; nor only perfect in respect of those gifts and graces with which he was adorned and furnished for the discharge of his place, office, and work to which the Lord had called him; nor only comparatively perfect, in regard of that profane, ungodly, and debauched generation among whom he lived; but also he is said to be perfect in respect of an eminent progress that he had made in grace and holiness. He had attained to considerable degrees and measures of grace and holiness; and though his proficiency in the exercise of grace and practice of piety fell short of complete perfection—yet it rose to such a height that God could not but crown him and chronicle him for a perfect man. [Psalm 37:37; Phil. 3:11-16; Cant. 4:7; Eph. 5:26-27; Rev. 14:4-5; Proverbs 2:21, and 11:5; 2 Tim. 3:16-17.] In all ages of the world, there has been four different levels of Christians—namely, babes, children, young men, and old men. [1 Pet. 2:2; 1 John 2:12-14; Heb. 5:12-14.] Noah was not a babe, nor a child, nor a young man—but an old man in grace and holiness; and therefore he is said to be perfect. There are several grades in Christ's school—some higher, some lower. Now he who is in the highest grade may be said to be perfect, in regard of those who are in a lower or in the lowest grade. Now Noah was in the highest grade of grace and godliness, therefore he is said to be perfect.
And in this sense, I suppose, Job is said to be a perfect man: Job 1:1, 8, "There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one who feared God, and eschewed evil. And the Lord said unto Satan, Have you considered my servant Job, that there is none like him in the earth, a perfect and upright man, one who fears God, and eschews evil?" Job was a very considerable person; he was a man of a choice spirit, he was taller in goodness, and head and shoulders higher in grace and godliness—than any of the saints in that age and corner of the world where he lived. Job was a man of the greatest weight and worth for holiness, in all the world. Job was a paragon; no Christians could come near him. As he was the greatest—just so, he was the best of the best of all the saints—for heights of grace and holiness. He was a giant, and all the Christians round about him were but as so many dwarfs. He was the paragon of his time; for piety and sanctity none could parallel him, none could match him.
In this sense we are to understand the apostle, both in 1 Cor. 2:6, "We speak wisdom among those who are perfect," and in Phil. 3:15, "Let as many as be perfect be thus minded." He speaks here not of an absolute perfection, for such a perfection himself disclaims in verse 12, "Not that I have already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me." By the force of the original word, that is here rendered press on, [I persecute, I follow with as hot and as eager a spirit after perfection, just as persecutors do follow after those they persecute.] the apostle declares that he had perfection in chase, as it were, and that his spirit was with much heat and eagerness carried out in pursuing after it, and resolved not to rest until he had attained to it.
An absolute perfection is very desirable on earth—but shall never be obtained until we come to heaven. Absolute perfection is not the privilege of saints militant—but of saints triumphant; and therefore the perfection that the believing Corinthians and holy Philippians had attained to—was not an absolute but a comparative perfection; they were perfect in comparison of those who were but babes and shrubs and dwarfs in Christ.
It is a very high and honorable report which the apostle gives of the Corinthians in that 2 Cor. 8:7, "Therefore, as you abound in everything, in faith, in utterance, and knowledge, and in all diligence, and in your love to us; see that you abound in this grace also." And it is a very large testimony that the same apostle gives of the Romans in that Romans 15:14, "And I myself also am persuaded of you, my brethren, that you are also full of goodness, filled with all knowledge, able also to admonish one another." Now the fullness the apostle speaks of is not a fullness of parts, for the weakest believer as well as the strongest is at first conversion renewed and sanctified in every part, though it be but in part and imperfect. But of this fullness the apostle does not speak. But then there is a fullness of degrees. The apostle is to be understood of a comparative fullness. The Romans were full of all goodness and knowledge—in comparison of those in whom Christ was but newly formed, and in whom the work of grace was but newly erected. And they were full of all goodness and knowledge now, in comparison of what they were at their first acquaintance with Christ, and first acceptance of Christ, and first resignation of themselves to Christ, and at their first marriage union and communion with Christ.
And thus you see, by the experiences of other saints, that it is possible for you to attain to higher degrees of grace and holiness than any that yet you have attained to. But,
[4.] Fourthly, It is possible for you to attain to higher degrees and pitches in holiness than any that yet you have attained unto; witness the PRAISES and THANKSGIVINGS that have been offered up to God upon their accounts who have attained to a very great height of holiness. Take a few Scripture instances for the clearing up of this particular:
1 Cor. 1:4-5, 7, "I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; that in everything you are enriched by him, in all utterance and in all knowledge; so that you come behind in no good gift."
Eph. 1:3, 7-8, "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with all spiritual blessings in heavenly places in Christ; who according to the riches of his grace, has abounded towards us in all wisdom and prudence." [Though injuries should be written in the dust—yet spiritual mercies should be written on marble, that our hearts may be the better provoked to thankfulness for them.] Here the apostle trumpets out the high praises of God, for that he had blessed them and enriched them, though not with grain, or oil, or wine, or with gold or silver, which is but red and white clay, that yet he had blessed them with all spiritual blessings—which are the choicest, the chief, and the sweetest of blessings. Spiritual blessings are right-handed blessings, they are peculiar blessings, they are blessings-sweetening blessings, for they sweeten all the blessings man enjoys. And they are blessings-begetting blessings, for they beget and bring forth many other blessings, to the enriching and adorning of a Christian's soul. And they are blessings-sanctifying blessings, they are blessings that sanctify all other blessings. And they are blessings-preserving blessings, they are blessings that will preserve all our other blessings. Spiritual blessings are peculiar blessings, they are costly blessings, they are blessings that reach to the very spirit and soul of a Christian, they are blessings that raise the spirit of a Christian, and that ennoble the spirit of a Christian, and that cheer up the spirit of a Christian, and that a thousand ways betters the spirit of a Christian! Therefore it is no wonder that the apostle's heart was so affected with spiritual blessings, and that his mouth was so filled with spiritual praises, as indeed it was.
1 Tim. 1:12, 14, "And I thank Christ Jesus our Lord, because the grace of our Lord was poured out on me abundantly, along with the faith and love that are in Christ Jesus."
And thus you see by others' thanksgivings, that it is possible for you to attain to far higher degrees of holiness than what for the present you are raised to. The stork is said to leave one of her young ones where she hatches them; and the elephant to turn up the first sprig towards heaven when he comes to feed, and both out of some instinct of gratitude; and shall not a divine instinct enable Christians to do much more in a way of gratitude, both upon the account of their own graces, and upon the account of those eminent measures of grace, which other saints are blessed and crowned with? Though Seiarus did dare to sacrifice to himself—yet a Christian must not dare to sacrifice to himself, nor to his duties, nor to his graces, etc.; the sacrifice of praise in regard of grace received, is a crown of glory which is due to none but the God of grace.
All the rivers return to the sea from whence they had their beginning. God will give you his covenant, and he will give you his ordinances, and he will give his heaven, and he will give you his Son, yes, he will give you himself; but his glory, his glory—he will not give unto another, Isaiah 42:8. Whatever he parts with, he is resolved that neither angels nor men shall share with him in the glory of his grace. I have read of a stork which cast a pearl into the bosom of a maid which had healed her of a wound. O sirs! when God comes to heal you of your spiritual wounds and diseases, and not only so—but shall also richly bespangle and adorn your souls with his precious graces, what can you do less than cast that pearl of praise into the bosom of God? as David did in that Psalm 103:1-6.
The best means to get more grace, is to be thankful for that grace which you have, for God loves to sow much where he reaps much. If your returns are answerable to your receipts, you will still be on the receiving hand. Thankfulness is God's payment for all his blessings, and those who truly and duly pays this payment, shall be sure to abound in the best of blessings. Thankfulness for one blessing always draws on another blessing, as saints by experience daily find. And thus you see, by these arguments, that it is possible for you to attain higher degrees of holiness than any yet you have reached unto. But,
[5.] Fifthly and lastly, It is possible for you to attain to higher degrees of holiness, etc.; witness those choice, those rare and singular gifts that Christ has bestowed upon many of his servants for this very purpose—namely, that they may help on a growth and an increase of holiness in your hearts.
"It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, to prepare God's people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ." Ephesians 4:11-13
One main end of Christ's giving such eminent gifts to his church leaders—is that his people may be made eminent in holiness. It is not only to bring them in—but also to build them up; it is not only to convert them—but also to edify them; it is not only to begin a work of holiness—but also to perfect and carry on a work of holiness. And therefore the word is not only compared to seed which begets holiness in men's hearts—but also to wine and milk and strong meat, which helps forward the growth and increase of holiness in men's hearts.
And so the great end of the Lord's supper is not to work spiritual life where it is not—but to increase it where it is; it is not to change the heart—but more and more to sanctify the heart; it is not to begin holiness—but to perfect holiness in the fear of the Lord; it is not to sow the seed of grace in the soul—but it is to cause that seed to grow and flourish in the soul. The martyrs in the primitive church, when they were to appear before the cruel tyrants, they were accustomed, as Cyprian shows, to receive the Lord's supper, and thereby they were fired with zeal and fervor, and filled with faith and fortitude, etc. Chrysostom says, that "by the sacrament of the Lord's supper we are so armed against Satan's temptations that he flees from us, as if we were so many lions that spit fire." The Lord's supper is a cabinet of spiritual jewels; and oh, then, how unmanly and inappropriate a thing it is, to hang this cabinet of jewels, which is more worth than the gold of Ophir, in a swine's snout! And how that mother can be guiltless of the death of her child, who gives him poison in a golden cup, with this caution, that she tells him it is poison, I know not; no more do I know how that minister can be guiltless of the body and blood of our Lord, who dispenses the bread of life to those who are known to be without spiritual life—yes, who are known to be dead in sins and trespasses.
And thus you see, by these five arguments, that it is possible for you to attain to greater measures of holiness than any yet you have reached unto; and so much for the second motive.
(3.) Thirdly, To provoke you to labor after higher degrees of holiness, consider that the more holy you are—the more you will be the delight of God, and the more dear you will be to God, and the more beloved you will be by God. For the right understanding of this argument you must carefully distinguish between God's love of goodwill, and his love of delight.
God's love of GOODWILL is equal to all his saints, whether they are rich or poor, high or low, bond or free; or whether they have a sea of grace—or but a drop of grace. God's love of goodwill runs as much out to the weakest Christian, as it does to the strongest; as much to a babe in grace as to a giant in grace.
All saints are equally ELECTED. God never chose one man to be a vessel of glory more than another; the weakest saint is as much elected as the strongest, Romans 11:17.
And as all saints are equally elected—just so, all saints are equally REDEEMED by Jesus Christ. Christ bled as much for one saint as another, and he sweat as much for one saint as another, and he sighed and groaned as much for one saint as another, and he trod the wine-press of his Father's wrath as much for one saint as another, Isaiah 53:3-12. Christ paid as great a price for his lambs—as for his sheep, 1 Cor. 6:19-20. Christ paid as great a price for Lazarus in his rags—as for David in his royal robes.
And as all saints are equally redeemed—just so, all saints are equally EFFECTUALLY CALLED; one saint is as much called out of the kingdom of darkness as another, and one saint is as much called to Jesus Christ as another, 1 Pet. 2:9. In effectual calling, God looks with as favorable an eye upon one as he does upon another.
And as all saints are equally called—just so, all saints are equally JUSTIFIED, 2 Cor. 5:19-20; though one saint may be more sanctified than another—yet no saint is more justified than another. The weakest believer is as much justified and pardoned before the throne of God as the strongest is; that pure, perfect, matchless, and spotless righteousness of Christ is as much imputed to one saint as it is to another, 1 Cor. 1:30.
And as all saints are equally justified—just so, all saints are equally ADOPTED, Gal. 4:4-6; the weakest believer is as much an adopted son of God, as the strongest believer in the world is. God is no more a father to one than he is to another. In human families, the babe in the mother's arms is as much a son—as he who is of riper years. Thus you see that God's love of goodwill is equal in all his saints. "Those He predestined, He also called; and those He called, He also justified; and those He justified, He also glorified." Romans 8:30.
But God's love of DELIGHT runs out more to some saints than it does to others; for those who have much holiness are much beloved—but those who have most holiness are most beloved, John 14:21-23. The greater you are in holiness, the greater will you be beloved of God. "O Daniel, you are greatly beloved," Dan. 9:23. And why does God love more, and delight more in Christ, than he does in all the angels and saints in heaven, and in all the upright ones who are on earth? Because Christ is more eminent and glorious in holiness than all created beings are; he is more the express image of his Father's person, and the brightness of his Father's glory than others, and therefore he is more beloved than others.
It was an excellent observation of one of the fathers, namely, that God loved the humanity of Christ more than any man, because he was fuller of grace and truth than any man. Now for the further clearing up of this great argument, Consider—
First, that the more holy any person is—the more excellent that person is. All impurities are diminutions of excellency. The more mixed anything is—the more abased it is. The more you mix your wine with water—the more you abase your wine; and the more you mix your gold with tin—the more you abase your gold. But the purer your wine is—the richer and the better your wine is; and the purer your gold is, the more glorious and excellent it is. Just so, the purer and holier any person is, the more excellent and glorious that person is. Now the more divinely excellent and glorious any person is, the more he is beloved of God, and the more he is the delight of God. But,
Secondly, the more holy any person is—the more that person pleases the Lord. Heb. 11:5. Fruitfulness in holiness fills God with joy. The farmer is not so much pleased with the fruitfulness of his fields, nor the wife with the fruitfulness of her womb, nor the father with the thriving of his child—as God is pleased with the fruitfulness and thriving of his children in grace and holiness! Now certainly the more God is pleased with any person, the more he loves that person, and the more pleasure and delight he takes in such a person. If God is most pleased with holiness—he cannot but be most delighted in those who are most holy. But,
Thirdly, the more holy any person is—the more like God he is, and the more like to God he is, doubtless, the more he is beloved of God. It is likeness both in nature and grace that always draws the strongest love. Though every child in the family is the father multiplied, a second edition of the father—yet the father loves him best, and delights in him most—who is most like him, and who in feature, spirit, and action, does most resemble him to the life. And so does the Father of spirits also, he always loves those best, who in holiness resemble him most.
There are four remarkable things in the beloved disciple John, above all the rest of the disciples: [John 13:23, 18:16, and 19:26-27.]
1. That he lay nearest to Christ's bosom at the table.
2. That he followed Christ closest to the high priest's palace.
3. That he stood close to Christ when he was on the cross, though others had basely deserted him, and turned their backs upon him.
4. That Christ commended the care of his virgin mother to him.
Now why did Christ's desire, love, and delight—run out with a stronger and a fuller tide towards John, than to the rest of the disciples? Doubtless it was because John did more resemble Christ than the rest; it was because John was a more exact picture and lively representation of Christ, than the others were. But,
Fourthly, the more holy any man is, the more communion and familiarity that man shall have with God; as you may see in Moses. Moses was a paragon for meekness and holiness: Num. 12:3, "Now the man Moses was very meek, above all the men which were upon the face of the earth." There was no man so slighted, wronged, provoked, teased, perplexed, and troubled by that wicked, unthankful, unbelieving, and murmuring generation—as Moses was! And yet he did neither rail at them nor revile them; he did neither storm nor rage, he did neither fret nor fling! And though he had a sword of justice in his hand, and might easily have avenged himself on them—yet he would not—but exercised all patience, tenderness, goodness, and sweetness towards them. Oh the lowliness, the meekness, the holiness of this man Moses! And oh the freeness, the friendliness, the openness, and the familiarity of God with Moses!
Deut. 34:10, "There has never been another prophet like Moses, whom the Lord knew face to face." To give you a little light into these words: some of the Rabbis observe that Moses surpassed all the other prophets, not only in sublimity of prophecies—but also in excellency and number of miracles; for Moses within one age wrought seventy-six miracles, when all the rest of the prophets from the beginning of the world quite down to the ruin of the first temple, wrought only seventy-four. As for those words, "whom the Lord knew face to face," you are not to understand them thus, that God has a face as man has, nor that Moses had a view of the essence of God, which is invisible; for in this sense no man has seen God at any time, John 1:18; and indeed the least beam of God's essential glory and majesty would have swallowed up Moses alive, 1 Tim. 6:16. But these words, "whom the Lord knew face to face," are to be understood of God's speaking to Moses in a free, friendly, familiar, and plain manner. God did speak to Moses by a clear articulate voice, even as one man speaks to another when they speak face to face.
And so when Aaron and Miriam were swelled with pride and envy, and began to bespatter Moses, and to pick a hole in his coat; and attempt to cloud, eclipse, and diminish his glory, see at what a high and noble rate God speaks of Moses; see how God magnifies and exalts and lifts up Moses! "At once the Lord said to Moses, Aaron and Miriam, 'Come out to the Tent of Meeting, all three of you.' So the three of them came out. Then the Lord came down in a pillar of cloud; he stood at the entrance to the Tent and summoned Aaron and Miriam. When both of them stepped forward, he said, 'Listen to my words—When a prophet of the Lord is among you, I reveal myself to him in visions, I speak to him in dreams. But this is not true of my servant Moses; he is faithful in all my house. With him I speak face to face, clearly and not in riddles; he sees the form of the Lord. Why then were you not afraid to speak against my servant Moses?' The anger of the Lord burned against them, and he left them." Numbers 12:4-9.
Now here you see how God owns Moses, and stands up for Moses, and pleads for Moses, and tells Aaron and Miriam to their faces that Moses was his greatest favorite, and that he had far greater respect for Moses than he had for them, and that there was not a man in all the world whom was so intimate with him as Moses, and who had so much of his ear and heart as Moses had. God did appear to other prophets in dreams and visions, which were transient—but with Moses God will speak mouth to mouth, God will speak to him without an interpreter, he will speak to Moses more familiarly and frequently than he did to others by visions, and more clearly, plainly, and assuredly than he did to others by dreams. God here engages himself to hold a more close, familiar, friendly, and constant fellowship and correspondence with Moses, than with any others in the world. Moses was blessed with as clear, and with as full, and with as apparent sight of God, and communion with God—as he was able to bear and comprehend.
Some of the learned are of opinion, that Christ conversed with Moses in a human shape, as he had done with Abraham before; they conjecture that the Lord Jesus did very friendly and familiarly show himself to Moses with that very same face and form of human nature, which he afterwards assumed, [Gen. 18 and 32:30, etc.] but this I dare not press upon you as an article of your faith. And whether Moses had one hundred and seventy-three familiar conferences with God, which none of the prophets had, lies upon those Rabbis who assert it, to prove; but this is granted on all hands, that Moses was a special favorite, and a man in high communion with God, and one who had very clear and eminent discoveries and manifestations of God.
And so Abraham was a man of great holiness, and a man eminent in his communion with God. God owned him as a friend, as an honorable friend, as an eminent friend, as a bosom friend, as a peculiar friend, and as a faithful friend, Isaiah 41:8; and therefore he made him one of his privy council, and opened his heart and his secrets to him: "And the Lord said, shall I hide from Abraham the thing which I do?" Gen. 18:17. Abraham is styled the friend of God in a special way. Though God had many friends—yet it was Abraham, who was his singular friend, his darling friend, his rare friend, etc., and accordingly God was most free, and full, and rich in the communications of his favors and secrets to Abraham. It was not enough for Abraham to be of God's court—but he must be also of his cabinet council.
It was always a social principle—that sweet and intimate friendship cannot be extended to many. Friends usually go by pairs. And thus you see that the more holy any man is—the more communion that man shall have with God—and the more communion any man has with God—the more beloved of God shall that man be. The highest communion is always attended with the highest love. But,
Fifthly and lastly, the more holy any man is—the more actually ripe and fit for heaven that man is. A Christian at first conversion is but rough cast—but as holiness is increased—just so, he comes more and more every day to be prepared, polished, squared, and fitted for a full and glorious fruition of God in heaven, Job 5:26. Though the least degree of grace and holiness puts a man into a habitual preparedness and fittedness for heaven—yet it is only an eminency in grace and holiness, which puts a man into an actual preparedness and fittedness for heaven. The richer in grace—the riper for glory! The higher you are in holiness—the fitter you are to enter into the joy of your Lord! Though the least drop or grain of holiness is enough to keep a man from dropping into hell—yet it is only matured holiness, which actually prepares and fits a man to go to heaven, Mat. 25:19-24.
Now, doubtless, the more actually ripe and ready any man is for heaven—the more pleasure and delight God takes in him. The more the vessels of grace are fitted for glory—the more delight God takes in them. When God set himself upon the creation of the world, in the close of every day's work, except the second, God set his seal, "that it was good;" but when he had perfected and completed the whole creation, and cast an eye upon all together, then he concludes, "that it was very good." "And God saw all that he had made, and "behold it was very good," or "extremely good," so some, or "very pleasant and delightful."
The work of creation was so curiously and gloriously framed, and so full of admirable rarities and varieties, that it raised delight and pleasure in God himself. Whereupon Augustine observes that even to every grace, yes, of the least degree of grace, he says it is "good;" but when he beholds the graces of his saints fresh and flourishing, your faith acted and strengthened, your repentance daily renewed, your humility increased, etc., then he concludes that all is "very good."
O sirs, if the Lord Jesus Christ is so ravished with one of his spouse's eyes, and with one chain of her neck, Cant. 4:9; with the least drops or sips of grace, or with the least grains of grace and holiness; oh, how much more will great measures of grace and holiness enthrall him and ravish him!
Well! for a close of this argument, remember this, that as the sun shines hotter on some climates than it does upon others, and as the dew falls more upon one place than another, and as the water overflows some pastures more than others—just so, God's love of delight and pleasure shines hotter and brighter upon some Christians than it does upon others; and these I have showed you to be such who are most eminent and excellent in grace and holiness. And thus much for this third motive.