Sermon 11
The Nature of True Holiness Explained
in a Discourse, Delivered
At a Monthly Exercise of Prayer, With a Sermon,
on the Twentieth of April, 1749.
Printed and Sold by JOHN WARD, at the King’s-Arms in Little-Britain.
Preface.
t is an
observation,
which I have long made,
that those who are charged with being
licentious in their principles,
at least, because of their firm
attachment to the doctrines of the true
grace of God,
always express an approbation of
real holiness:
and that discourses of
evangelical obedience,
are sure to meet with a cordial
reception from them,
when others of different sentiments
about the doctrines of the grace of God,
discover a dislike
to such
discourses. The
reason of which is, I am
persuaded, the former
really understand the nature of
holiness, approve of,
and aspire after true
purity,
and that the latter
are both ignorant of it,
and enemies to it. The
consideration of this alone,
prevented my being surprised that I should be desired to publish this discourse.
I believe,
that those whole desire this was,
are much concerned to promote
true holiness,
both of heart and life;
and that,
under the influence of this principle,
they moved for this publication,
as what,
in their very candid
opinion,
might,
through the divine blessing,
in some measure,
be subservient to that
important purpose. That
this pious view may be answered
by it, I trust,
is the sincere desire and prayer of
its unworthy author,
J . B.
“Follow
peace with all men, and holiness; without which no man shall see the Lord,”
Hebrews 12:14.
The inspired writer, in this chapter, offers various things to the consideration
of the Hebrews, in order to animate and
encourage them under those afflictions which they suffered, viz. that God
was their compassionate Father, that he was determined to do them good by all
his dispensations towards them: particularly, that he designed to make them
partakers of his holiness, by those afflictions. And he exhorts them to endeavor
to strengthen one another’s hands under weakness and fainting. In
the words which we have read, he recommends to them, the cultivating of peace
with all men, and a pursuit after holiness, as what is necessary to future
happiness.
I.
We ought diligently to cultivate peace with all men. The
saints are the children of the God of peace, and the subjects of the Prince of
peace, and therefore it becomes them to be careful to promote amity and
friendship with all. This is to be done,
1.
By declining everything which may irritate and
provoke both in words and actions: all just occasions of offence are carefully
to be avoided: a wrathful and injurious temper is not by any means to be
indulged, if we would preserve peace among those with whom we are conversant.
2.
We must be ready to perform all good offices for
all. It is not enough, that we be inoffensive and harmless in our behavior, but
we must do good to all: this is our duty to imitate our heavenly Father, by the
exercise of universal benevolence and goodness. “He
maketh his sun to rise on the evil and
on the good, and sendeth rain
on the just, and on the unjust;”
and we ought “to love our enemies,
to bless them that curse us,
to do good to them that hate us,
and pray for them which despitefully
use us, and persecute us,”
(Matthew 5:44,45). Farther,
II.
The inspired writer recommends an earnest endeavor after holiness. It
was my design principally to insist on this second part of the subject,
and, therefore, I have thus hastened to it. And, I propose,
First,
to consider the causes of holiness.
Secondly,
the nature of it, or what it is.
Thirdly,
I would show, that we ought diligently to endeavor after
it.
Fourthly,
that without it
no man shall see the Lord.
First, I am to consider the causes of holiness.
We have lost that which was the true glory of our
nature, viz. Our original
rectitude and righteousness; “the
crown is fallen from our head;
woe unto us, for we are spoiled!”
Let us then attend unto the consideration of the causes of holiness, wherein
consists the true exaltation of our nature, which is dreadfully debased by sin;
the impulsive,
procuring,
efficient,
and instrumental causes or
means of that purity which is absolutely necessary to future blessedness.
1.
The impulsive cause, is the eternal goodwill and
grace of God exerting itself in the election of our persons to everlasting life;
“God hath from the beginning chosen us
to salvation, through
sanctification of the spirit,” (2 Thess. 2:13): and the
apostle affirms, that he
chose us, that
we might be holy. Our holy
vocation is “according to his [own]
purpose and grace, which was given us in
Christ before the world began,”
(2 Tim. 1:9): hence the character of the saints is, “the
called according to his purpose.” Let some suggest what they please
against the doctrine of election, as calculated to encourage sloth, negligence,
and carelessness in the minds of those who believe themselves to be included in
that gracious decree; since it is an appointment to a participation of holiness
in order to happiness, that is an entirely groundless calumny; it is the origin
from which true holiness springs; nor is there anything of it in this world, but
what is derived from that fountain; and that which is the cause of holiness,
cannot reasonably be thought of a nature suited to encourage the practice of its
direct contrary, viz. sin.
2.
The procuring cause of real holiness, is the death
and satisfaction of Christ. Though it is true, that the sufferings of our
Saviour did not cause a will in God to communicate the blessings of grace and
glory to his people, yet his atonement is the foundation on which they are all
conveyed to them. Hence is that prayer of the inspired writer in behalf of the
Hebrews: “Now
the God of peace, that brought
again from the dead the Lord Jesus Christ,
that great shepherd of the sheep,
through the blood of the everlasting
covenant, make you perfect to
do his will, working in you
that which is well-pleasing in his sight,” (Heb. 13:20,21). In that
eternal covenant which was entered into by the Father and Christ, it was a
condition required of him, and agreed to by him, to make his
soul an offering for sin, and a
promise was made him, that on this condition he should have the satisfaction of
seeing his seed participants of holiness and happiness. This condition is
fulfilled, hence he has a right to expect the fulfillment of that promise
relating to them all; nor can the Father, in justice, fail of the performance of
his promise. That invaluable price which was paid for the redemption of our
persons from misery, ascertains our participation of holiness here, and complete
happiness hereafter.
3.
The efficient cause of true holiness is the Spirit
of God; grace in the mind of a poor sinner, is his production; hence we are said
to be “born of the spirit.”
Some speak of grace, as being partly
acquired, and partly infused:
I greatly question whether this agrees with good sense, and the nature of things
in relation to habits of the mind. It may be, that no habit of our minds is
partly infused, and partly acquired; but that all habits are either wholly
infused, or wholly acquired. That a man may be assisted in the acquiring of
habits, is easy of apprehension; but that because assistance is afforded to a
person in the acquiring of an habit, it should be said that, that habit was
partly infused, and partly acquired, seems not to me to agree with good sense,
and the nature of things. However, this is not the case here; so far as any
habit is acquired, it is not
infused: and if holiness of heart is partly infused, and partly acquired, then
it will follow, not only that in part we make ourselves to differ; but also,
that holy acts may be performed, where there is no holy principle, which cannot
be. The saints are said to be “new
creatures,” because they are “the
workmanship of God, created in Christ Jesus unto good works,” and the
Holy Spirit is the author of our regeneration. Grace in the heart is the effect
of his gracious operation upon us; “that
which is born of the flesh is flesh,
that which is born of the Spirit,
is spirit.” If there is
anything in us of a truly spiritual nature, it is the produce of the Spirit of
God, for we are naturally flesh;
the very reverse of what is
holy and spiritual.
4.
The instrumental causes, or means of our
improvement in holiness are various,
viz. the Gospel; that alone is the food of the new creature, and suited
to feed and nourish, and invigorate the principle of grace in the hearts of
believers, and, therefore, the apostle exhorts us, “as
new born babes, to desire the
sincere milk of the word, that
we may grow thereby,” (1 Pet. 2:2): and our dear Lord prays the Father
to sanctify,
his people through his truth,
whose word is truth, (John
17:17). It is in vain to hope for an increase of grace in the heart, without
receiving, feeding upon, and digesting the doctrines of grace. Again, the sacred
institutions of Christ are appointed to this end. In those sacred rites, Christ
is represented in his Person, offices, work, and benefits, and grace; and,
therefore, they are adapted wifely to corroborate the heaven-born principle in
our souls. Farther, the afflictive dispensations of providence are graciously
designed to this purpose sometimes, it is the pleasure of God to throw his
children into the furnace of affliction, there
to try them, as
gold is tried. In their better
part they suffer no loss, but are gainers; all his corrections are intended for
their good, and, under his blessing, are subservient to that end; thereby, as it
is declared in the context, they become
partakers of his holiness. And,
they are purified from their dross; “by
this shall the iniquity of Jacob be purged,
and this is all the fruit,
to take away his sin,” (Isa.
27:9); a blessed fruit of affliction this. The Christian, if he does not give
thanks to God for the matter of the affliction, he will for the advantage which
he gains to his nobler part thereby. Besides, spiritual and holy conversation
tends to promote holiness; no corrupt
communication ought to proceed out of our mouths;
but such as is good to the use of
edifying, that it may minister
grace to the hearers: these are the causes of holiness, supreme and
subordinate. The nature of true holiness, as I apprehend, is very much mistaken
by many, and that [sic] is thought to be holiness, which hath not any thing of
that kind in it, and, therefore, an enquiry into the nature of holiness, which
we are exhorted to follow after, may be proper and beneficial. I proceed then,
Secondly, to show what true holiness is: and I would do this
negatively and positively.
1.
Negatively: this is to be done in several particulars, viz.
(1.) What men usually call virtue, is not
holiness. By this I intend the propriety and impropriety of things, in relation
to human actions; this is very often called, in our times, the fitness and
unfitness of things; this action is fit to be done, and the other is unfit. Now
this is an abstracted consideration of actions, as in themselves, without regard
to the governing authority of God in his Law; and, therefore, it is at a very
great remove [distance] from holiness, which is an obedience to the will and
command of that infinite being, on whom we are absolutely dependent. Hence it
follows, that a man may be virtuous, or practice what is fit to be done, and
decline doing what is unfit to be acted, without the least degree of that
holiness, concerning which the enquiry is.
(2.)
Legal obedience,
which rises higher than the former, is not holiness. The light of natural
conscience may be much heightened and improved by the word of God, and a man’s
sins may be let in order before him: he also may have an awful view of their
demerit, which will awaken dreadful fears, and influence him to make an enquiry
how he may escape the damnation of hell. In this enquiry he presently
apprehends and concludes, that an alteration in his behavior is necessary, and
he determines with himself, that he will immediately change the course of his
actions, decline what is evil, and perform what is good. Upon doing which, he
begins to cherish hopes of regaining an interest in divine favor; on this
principle, that God is a merciful being, and will make all reasonable allowances
for his necessary and unavoidable imperfections, and for all those numerous
temptations, wherewith he finds himself surrounded in every state. This indeed
is the common doctrine of our sad times. Such persons doubt not, but that
if they do the best they are able in their present circumstances, God will be
favorable to them in judgment, and cry to themselves, peace, peace,
though certain destruction, if rich and sovereign mercy prevents not, awaits
them. Sometimes, they proceed so far as to celebrate the sacred rites of
Christianity, and in their own, and in the opinion of others also, they commence
true Christians; whereas all their obedience is carnal, and arises from the
flesh. As one well observes, “they obey, not because they love the
gospel; but because they fear the law.” This it is to follow after
the law of righteousness, as the Jews did, “who attained not to
the law of righteousness, because the fought it not by faith, but
as it were by the works of the law,” (Rom. 9:31,32). Lust, notwithstanding
this change in a person, if it retains its dominion in the heart, and will so
do, until sovereign and efficacious grace takes it away, and brings a man to
submit to be saved in the way of God’s appointment. Sin still preserves its rule
in the mind, though the form of its government is altered, and none of the
actions of such a one are holy, they all spring from a selfish principle, and
are directed to selfish ends, which is not serving God, but is a man’s aim to
serve himself. This legal obedience, therefore, hath not anything of true
holiness in it.
(3.) The knowledge of the truth of evangelical
doctrines is not holiness; orthodoxy is not grace; nor is soundness of judgment,
holiness. The perception of the evidence of divine truths, is the business of
reason, not of grace. A man, therefore, who hath no principle of holiness in
him, may discern that evidence, and the strict connection, dependence and
harmony of the several branches of evangelical truth, and give an assent unto
those truths, though the things themselves he is wholly unacquainted with. It is
a sad mistake to think that we are holy persons, because we are persuaded of the
truth of gospel mysteries, for that persuasion springs up in the mind from acts
merely rational upon the evidence revelation affords of the truth of those
mysterious doctrines. Where there is not a spiritual understanding of spiritual
things, and a Saviour and relish of them as such, there is no true holiness.
(4.) Gifts, and the exercise of them, is not grace
or holiness. By gifts, I mean an ability to discourse of Gospel doctrines in
such a manner, as may be very instructive and beneficial to others. And it is
with me unquestionable, that a man may be what we call an
accurate divine, and yet not
have the least measure of grace; such a one, of what use soever he may be to
others, for their edification, he is of none to himself, by all he expresses.
There are awful words of our Lord’s, “many
will say to me in that day,
Lord, Lord,
have we not prophesied in thy name?
And in thy name have cast out devils?
And in thy name done many wonderful
works?” They seem to flatter themselves, that their eminent gifts, and
the exercise of them, would procure them an admission into heaven. Very awful
indeed is the answer they receive from Christ: “depart
from me, ye that work iniquity,”
(Matthew 7:22,23). As gifts and grace are distinct things, it is very necessary
for those who are employed in public work, to look as well to their graces, as
to their gifts: without this, a minister, while he is improving in his gifts,
may, and will, I think, dwindle sadly
in his graces. Other acts are necessary, and diligence of another kind is
needful to an improvement in grace and holiness, than those which will serve to
the improvement of our gifts. Having observed what holiness is not: I go on to
show,
2.
In a positive sense, what it is: and it is to be considered as a principle, and
acts flowing from that principle.
(1.) True holiness is a
new,
spiritual principle or spring
of action in the mind. It is new,
for which reason, it is called a new
heart, and the subject of it is laid to be a
new creature; “if
any man is in Christ, he is a
new creature: old things are
passed away, behold,
all things are become new,” (2
Cor. 5:17). This is called new, in opposition to the flesh, or corrupt habits of
the mind, and it is the very reverse, and direct contrary of all that was in a
person before. Grace is not corrupt nature mended, but it is a disposition
opposite and contrary to it. Flesh and spirit are distinct principles in the
mind, two opposites in the same person; “that
which is born of the flesh, is
flesh; that which is born of
the spirit, is spirit.”
The flesh still remains what it was, and its nature will never be changed. From
these contrary principles proceed contrary acts, and there is a mutual
opposition between them; “the flesh
lusteth against the spirit, and
the spirit against the flesh,
there are contrary the one to the other,” (Gal 5:17). Again, this
principle may be called new,
though not in opposition to, yet in distinction from, that original
righteousness, which man possessed in a state of innocency. There is an
agreement in their general nature, as the one and the other are truly holy; but,
in some respects, there is a difference between there two principles: this
latter was not due to man by the laws of creation, and, therefore, as men have
it not in fact, they never had it in right; and God may communicate this
principle to whomsoever he pleases, upon the foot of sovereignty. The former was
not a life upon God, considered in a mediator, nor was it, in its nature,
disposed and fitted to such a kind of life; but this latter is such a life,
agreeable to the nature of that new covenant-relation, in which the saints stand
to God. Farther, it is a spiritual principle; for this reason it is called
spirit; “that which is born of the
spirit, is spirit;” and
all the acts which arise from it, are of a pure and spiritual kind, and of the
same nature with itself. This principle alone is the spring of holy actions in a
believer; none of his acts are heavenly, but those which take their rise from
it; his mind, or spiritual part only, serves the law of God. That is a service
into which the flesh will never enter.
(2.) This principle exerts itself various ways, to the glory of God who wrought
it in the soul, and to the comfort and advantage of those in whom it is, viz.
[1.] In believing; or in acts of faith on Jesus
Christ. It discerns our need of him, his suitableness to our condition; applies
to him, and receives him, as he “of
God is made unto us wisdom,
righteousness, sanctification,
and redemption”, (1 Cor. 1:30);
yea, as “our all in all,” (Col.
3:11): and this faith purifies the heart: “putting
no difference between us and them,
purifying their hearts by faith.”
It influences unto a cheerful and holy obedience, for which reason it is called
the obedience of faith, which
is alone acceptable and pleasing unto God, through Christ, “for
without faith it is impossible to please him,” (Heb. 11:6); and we are no
farther truly holy and spiritual in the discharge of duty, than faith is acted
therein.
[2.] This gracious principle loves and delights in
heavenly things. In the understanding, it is a perception of their infinitely
excellent and glorious nature. In the will, it is a closing with, and adherence
unto them. In the affections, it is a delight and complacency in them, as pure,
holy, and spiritual, and congruous to its own nature; no acts of which kind can
ever arise in an unsanctified mind. A natural or unregenerate person cannot
know, nor relish and favor the things
of the spirit of God, to him
they are foolishness, and, therefore, it is not possible that they should
be the objects of his choice and pleasure.
[3.] Grace hopes for better things than it hath in
present possession. They are good things it now enjoys, but they are far better
which it hath in right and prospect. It is an humble expectation of celestial
glory and consummate happiness, in the immediate presence of God and a dear
Redeemer; on account of which, that glorious state bears the name of hope; “looking
for that blessed hope, and the
glorious appearing of the great God,
and our Saviour Jesus Christ,”
(Titus 2:13). The Christian, in the exercise of grace, “enters
into that within the vail whither the forerunner is for him entered,”
(Heb. 6:19,20), and hath “his
conversation in heaven.” Where he shall actually be, hereafter, there he
now is, sometimes, in desire,
and in a way of gracious communion.
[4.] This spiritual principle exerts itself in a
holy reverence of God. It adores him on account of his infinite perfections and
glory, in the religious services which the happy subject of it performs: “let
us have grace, whereby we may
serve God acceptably, with
reverence and godly fear,” (Heb. 12:28); and there is no true reverence
of God in a mind destitute of this holy principle, for from that alone it
springs; and there is more or less of this fear of the divine majesty, as this
gracious principle is more or less lively and vigorous.
[5.] Grace disposes the mind to submit to the will
of God, in the various dispensations of his providence, whether prosperous or
adverse. It is an acquiescence in his pleasure concerning us, who knows what is
best for us, and whole infinite love to our persons, will always so order every
occurrence, as to issue in our advantage, if not as men, yet as we are
Christians; we “know,
that all things work together for good,
to them who love God,
and are the called according to his
purpose,” (Rom. 8:28). And,
[6.] This holy principle is a disposition to
practice all the branches of righteousness in our conversation in the world;
sobriety, justice, compassion, benevolence, and whatever else morality includes;
the grace of God,
which bringeth salvation,
and hath appeared to all men,
teaches the saints to live soberly,
righteously,
and godly in this present world.
True grace in the heart is a solicitous
care to maintain good works in
the life. Farther,
[7.] The regenerate part of a believer casts a
holy contempt on the world, and all the most delectable things in it. It is of a
nature far more sublime than the best of earthly treasures, and it elevates the
mind towards, and fixes it on objects infinitely more glorious than the gayest
and most splendid things, which please the fancy, and attract the affections of
an unsanctified person. This heaven-born principle aspires towards unseen and
heavenly objects. From heaven it came, that is its proper centre, and thither it
tends. So far as our affections are under its influence, they are raised above
sublunary things, and placed on the noble objects, which angels, and the spirits
of just men made perfect, constantly view with wonder and delight; “seek
those things which are above,
where Christ sitteth on the right hand of God. Set
our affections on things above,
not on the things on the earth,” (Col. 3:1,2). True grace refuses the
latter with a holy disdain, because it is of a nature far more noble and
refined, than the most eligible of them all. Once more,
[8.] This principle aims at the glory of God in
all its acts. Real grace is the most generous principle in the world: nay, I am
bold to affirm, that there is no truly generous principle in the world, but this
gracious one: it is disinterested. Grace is not a selfish thing; it seeks not
its own honor, but the glory of the God of all grace, from whom it is derived.
Unless we design the glory of God in our acts of obedience, there is nothing of
true holiness in what we do. It is not enough that the matter of our actions is
good: works truly good spring from love in the heart, are directed to the glory
of God, as their end, and are performed under the influence of spiritual
considerations and motives. We may pray, read the word of God, attend on his
worship, and discharge the duties of civil life in a blameless manner, as to
men’s observation, and yet not have the least degree of grace. Whatever we think
of ourselves, and what opinion soever others may have of us, we are no farther
truly holy, than grace is acted in our obedience. If our graces are not
exercised in holy duties, no holiness attends them.
This account of holiness, I am sensible, would not be
pleasing to many, who are professed advocates for what, as it is usually called,
practical religion. I have sometimes thought, that it is a
little hard, however,
it is unjust, they are pleased
to object to us, when we treat of the doctrines of the grace of God, that we
have no concern for holiness and practical religion: and when we discourse of
real holiness, they are
disgusted, and say, that we are too
precise, strict, and
rigid in our account of it.
This is a sufficient testimony, even from themselves, that they
abuse us, when they say, that
we have no regard to practical holiness, because we assert the doctrines of free
grace; they have forgot, as I suppose, what they object to us of this kind, when
they declare themselves to be displeased with our account of holiness, as too
strict and rigid. But why are
they dissatisfied with that account? The reason is, they thought themselves
rich,
and increased with goods,
and had need of nothing: and,
therefore, to be pronounced and proved bankrupts and beggars, very much
displeases them. All their gold, on which they valued themselves, if indeed our
explanation of holiness agrees with truth, they find that it is
mere dross. This gives them
much uneasiness, and is what they cannot bear with. As was before observed, lust
maintains its rule in the heart, even when it is checked by conviction, under
which there persons are supposed to act. The form of its government in the mind
is altered, but its dominion is not taken away, nor
the extent of it diminished.
Holiness is indeed a great, yea, a most excellent thing. I fear, that but little
of it is found with many, who, yet, go on in a constant course of religious
duties: and the best among us are very defective herein. Those who most study
the nature of holiness, and keep the strictest watch over their hearts, will
best discern their defects and imperfections, and be much stirred up to practice
the great and necessary duty here recommended,
viz. Following after holiness,
which I proceed to consider,
Thirdly, we ought to follow holiness, i.e. in an earnest manner we should
endeavor after our improvement therein.
The
original word (diwkw)
is elsewhere rendered, “I press,” (Phil. 3:14). It signifies a fervency of
desire, and an earnestness in endeavor. If we are desirous of an improvement in
grace, we must, in order to it, make it our
scope and
aim; not rest satisfied with
our present measure of grace, but use a holy diligence to increase it; without
this, we cannot reasonably expect and hope for an advancement in holiness and
spirituality.
1.
We must oppose, and
make no provision for the flesh.
So far as we gratify and feed the carnal part in us, we prejudice our nobler
part. Grace is always a sufferer by those acts of the mind, which spring from,
and are pleasing to its opposite; for as corruption and grace are contrary
principles in the same subject, whatever serves the interest of the one,
prejudices the other. If, therefore, we are not careful to deny the flesh those
gratifications, which it is continually seeking after, we shall diminish the
vigor of the spirit, and greatly interrupt its exercise. Hence, we must, I
think, be convinced of the necessity of observing the nature and tendency of our
thoughts, whereby we may, without much difficulty, form a true judgment of their
origin; from what spring of action, in us, they take their rise, whether from
the flesh, or from the spirit. All vain imaginations, all irregular thoughts,
all corrupt motions of the will and affections, arise from the flesh. Now, if we
really design and desire an improvement in grace and holiness, we must be
observant of the acts of our souls, and oppose those which are vain and carnal;
negligence in this matter, will issue in unspeakable advantage to the flesh, and
necessarily end in great damage to our spiritual part, which it is our wisdom,
interest, and duty, to be solicitously careful of, that we no way prejudice it.
The noxious weeds of corruption in our hearts, cannot be nourished without
injury to the precious seed of true grace. Worldly,
selfish,
ambitious, and
covetous thoughts, when
countenanced and cherished in the mind, greatly hinder the exercise of grace,
and assuredly prevent its growth. There is great reason to fear, that many, who
go on in a round of religious
duties, are not able to say, that they are much spiritual in those duties,
through the abounding of such kind of thoughts in their hearts; and yet there
religious performances give them satisfaction at least, if they are not with
them the occasion of self-admiration and applause. We shall never arrive to any
eminency in holiness, without
much self-denial, and a strict
watch kept upon lust, which hath numberless ways of exerting itself, and a
constant opposition to it, in what manner soever it acts its part in us.
2.
We must make it our scope and aim, in
religious exercises, to act our graces, if we would improve in holiness:
attendance to them is a necessary branch of our duty, and the neglect of that
attendance is inexcusable; but a bare external performance of those
exercises, will be of no efficacy towards our improvement in grace. As there is
no greater degree of holiness in our religious services, than what consists in
the actings of the spiritual principle in our souls; so all our advancement in
holiness in those services, is from the exercise of this holy principle. Unless,
therefore, we aim at performing spiritual duties, in a spiritual manner,
our expectations of gaining advantage to our spiritual part thereby, must be
disappointed, because we have no ground for such expectations.
3.
We ought to desire “the
sincere milk of the word.” The grace of the gospel
alone is suited to feed and
nourish our heavenly part. The doctrine of the law acquaints us what holiness
is; but it is only the grace of the gospel which disposes us to the practice of
it. Let us not flatter ourselves with a hope of increasing the vigor of the
gracious principle in us, by any other doctrine, than that of free grace; for if
we do, we shall certainly meet with a disappointment. Because the doctrine of
grace is that food which God has provided and appointed for the support and
nourishment of the principle of grace, and no other than what infinite wisdom
has provided for that purpose, will ever, in the least degree, (let some suggest
what they please) serve to that important end. Real holiness, and the practice
of true religion, by sinful men, can only be promoted by those principles which
are peculiar to the Gospel; the reason is, that holiness, and that religion, is
no other than the exercise of grace
in the hearts of believers. The strength and vigor of which wholly arises
from that nourishment it receives, by digesting the glorious truths of the
Gospel. Evangelical obedience,
than which no other deserves
the name of holiness, nor is the thing,
can only be promoted by evangelical doctrines. Indeed, a disposition to a
merely moral obedience may be
excited by discourses of morality and virtue; but that is not holiness, or a
meetness for future
blessedness, whereof I am to treat in the last place.
Fourthly, without holiness no man shall see the Lord .
Two things must be attended unto, in this branch of
the subject, viz. the
sight of God, and, that no man who is not the subject of holiness, shall
have this happy vision of him. In discoursing on the former, I would show, what
are the properties of this view, and then the objects, which are beheld with a
joy to us, at present inconceivable.
1. I
begin with the properties of this
vision of God . And they are such as must be exceedingly delightful to
every one who truly desires to enjoy it. For,
(1.)
It will be
immediate, clear, and full. Here the saints sometimes have spiritual views of
God by faith, which fill them with joy unspeakable, and full of glory: but these
prospects are far inferior to that view they will have of God in the heavenly
state. They are attended with a double disadvantage, at present, which renders
it impossible to have the same view of God now, that they will enjoy hereafter.
So long as they are in this state, they will be subjects of darkness, which
incapacitates them to discern the glory of heavenly objects in a full and
perfect manner. They are subjects of the light of grace:
for, “God
who commanded the light to shine out of darkness,
hath shined into their hearts,
to give them the light of the
knowledge of his glory in the person of Christ,” (2 Cor. 4:6). But, then,
they are also subjects of darkness, and, therefore, must be incapable of taking
a complete view of spiritual things. Besides, they only discern those objects
through a medium at present. Now we
see through glass darkly. It is not an immediate view of those glorious
objects we now enjoy, but a representation of them in the
glass of the Word: and this
representation of them is below their true nature, for language cannot fully
express it. The beauty and glory of those bright objects, words can give us but
an imperfect image of. Since, in this state, we are attended with this double
disadvantage, our prospects of heavenly things, must be far inferior to that
view we shall have of them in the blessed world when
we shall see as we are seen,
and know as we are known. And,
if the present imperfect view fills our minds with inexpressible delight, what
joy! What pleasure! What complacency must possess our souls, when we shall have
an immediate,
clear, and
full view of those
inconceivably glorious objects!
(2.) The saints will enjoy an uninterrupted view
of God hereafter. Their prospects of him by faith, in this state, are often
interrupted by unbelief, and numerous other causes: but no interruptions will
take place in their future views of their heavenly Father, through the
interposition of any clouds. No shades of darkness will ever pass over them in
the world above, which is all light and glory; nor will their minds at all be
diverted from beholding God and a dear redeemer, by a presentation of any other
objects, which now too frequently is the case. This consideration, added to the
former, gives us a most delightful idea of the heavenly state. I subjoin,
(3.) This prospect will be endless. That state of
happiness is permanent, and will continue forever. Here
we have no continuing city; but
we seek one to come, a city
which hath foundations, whose
builder and maker is God. The saints
will ever be with the Lord,
in whose presence is fulness of joy,
and at whose right hand are pleasures
for evermore. As their existence will be eternal, so their views of God
will be without a period. As no change can possibly happen in the nature of that
blissful state, so it shall never have an end. If we consider the infinitely
glorious nature of the objects seen; if we consider the properties of this
heavenly vision, viz. That it is clear and full, that it is
uninterrupted, and without end; surely we must conclude, that this state is most
desirable, and perfectly blessed.
2.
This is a vision, or sight of God.
(1.) We shall distinctly discern what each person in the adorable Trinity hath
acted, in order to our eternal salvation and happiness.
[1.] The kind part the divine Father hath acted in
our favor. Our election to everlasting life, was his gracious act. He “chose
us in Christ before the foundation of the world;” and this choice of us,
was unto perfect holiness. The contrivance of the way of our recovery from that
ruin brought on us by sin, is his. He appointed Christ to be our Mediator, Head,
and Surety, and decreed his taking upon him our obligation to the Law. It was
his sovereign purpose, that he should bear our guilt, and suffer that penalty to
which it rendered our persons obnoxious, according to the
just constitution in the Law,
and, thereby, satisfy its equitable
demands, and fully maintain the rights of justice, to whose terrible
resentment our crimes exposed us. He gave all the invaluable treasures of grace
and glory into the hand of Christ for us; and on the foundation of his
atonement, he dispenses the blessings of grace to us in time, and will
communicate to us the blessings of glory in eternity. He
“will give grace and glory, and
no good thing will he withhold from us,” (Ps. 84:11). Since he “spared
not his own son, and delivered
him up for us all, how shall he
not with him also freely give us all things?” If the imperfect views we
have at present of the stupendous acts of the Father in our favor, yield us
inexpressible pleasure, what transcendent delight will be produced in our minds,
by the future prospect of them?
[2.] We shall forever have in view the
compassionate part, which the eternal Son hath performed in our favor. His
undertaking for us, in the eternal covenant transacted between the Father and
himself, and the Holy Spirit. His assumption of our nature, in the fulness of
time, coming under the law to redeem us from it, agreeably to the fore-reign
purpose of the Father, and his own free engagement. His susception [the act of
taking; Ed.] of our guilt, and voluntary submission to the Father’s pleasure, in
making his soul an offering for our sins, whereby he expiated our guilt,
made peace for us, and secured our persons from that direful
vengeance, which we, in consequence of our sins, were liable unto. Besides, he
brought in for us an everlasting righteousness, which justifies
our persons, and gives us an unalienable right to eternal life. And now
he is in heaven, it is his continual employ to make intercession for us, as a
sympathizing and compassionate High Priest, under all our difficulties,
temptations, and sorrows, in this state of imperfection, and snares and dangers.
The imperfect view we have of these things now, affords us the highest pleasure;
the clear, distinct, and endless prospect of them hereafter, therefore, must
possess our souls with a delight, that far surpasses our present comprehension.
For, since ineffable joy arises from those low and imperfect views of heavenly
objects, which this state admits of; certainly
unknown and inconceivable delight will result from the clear and perfect,
and uninterrupted prospects of those objects, in the happy world above.
[3.] We shall eternally behold what a gracious
part the blessed Spirit acts in our favor, who inspires us with spiritual life,
when we are “dead in trespasses and sins;” infuses heavenly light into
our souls, which are naturally darkness; operates on us in a way of spiritual
conviction; gives us a sense of the evil of sin; shows us the exceeding
sinfulness of our nature; presents us with a view of our inevitable misery, as
in ourselves considered; discovers
to us the ability and suitableness of Christ, as a Saviour; encourages and
assists us to make a humble application to him for life and salvation; applies
his blood to our souls, to ease us of the pressing load of our guilt, and
heal the wounds it gives us; shows us the glory of his righteousness, and
enables us to lay hold on it, and embrace it, as the matter of our acceptance
with God, our righteous judge; open, to our view the secrets of the almighty,
relating to the stupendous design of our recovery, and powerfully applies to us
the precious promises of his word, whereby we are encouraged to hope in
him, and draw near to him, as our gracious covenant-Father, and in this
character to ask of him all that is needful to our support, guidance, and
consolation: he bears with all our provocations, heals all our backslidings,
reduces our souls when we go astray, revives the good work under its decays, and
restores to us the joy of God’s salvation, and establishes us afresh in
the ways of holiness and peace, and will continue so to do, until we arrive safe
to the heavenly world, where we shall see the wonders of his love, in that
perspicuous manner the present state admits not of.
(2.) We shall enjoy a constant view of the divine
perfections, as they are exercised and displayed in our eternal salvation.
Everlasting, free and sovereign love gave rise to the design, and runs through
every part of it: that is the fountain from which all our salvation, and the
whole of our happiness spring. Infinite wisdom concerted the fit methods of our
recovery, fate for us, and glorious to God. Who could ever have thought that sin
might be pardoned, and yet punished; that the sinner might be saved, and yet
justice executed? This contrivance is the highest effect of the wisdom of God,
how much soever an ignorant and proud generation of men despise it
as folly. It is the wisdom of God in a mystery, the hidden
wisdom, which he ordained before the world to our glory. Besides, in
this affair, the infinite rectitude and righteousness of God most evidently
appear. His love to our persons is not more conspicuous, than his just
abhorrence of, and indignation against our sins, in this method he has took to
pardon and save us. He appears to be just in justifying those who believe in
Jesus, on the glorious foundation of his atonement and satisfaction. This is
saving us in a way becoming himself; “it became him for whom are all things,
and by whom are all things, in bringing many sons to glory, to
make the captain of their salvation perfect through sufferings.” Again, the
truth and faithfulness of God, shine most eminently in the accomplishment of his
promises, relating to our everlasting salvation and happiness; and his absolute
immutability, on which our security rests, is fully manifested. Much of the
glory of heaven will consist in clear, distinct, and endless views of the
infinitely glorious perfections of God, as exercised in our redemption, and as
they shine through the person of the mediator.
(3.) We shall always behold the glory of Christ
our dear Redeemer. He who was crowned with thorns for our sakes, we shall have
the satisfaction of viewing seated on a throne of majesty, and crowned with
glory, and surrounded with the whole number of the elect of God, and myriads of
holy angels, all uniting in joyful songs of praise to him for his redeeming love
to us miserable and worthless creatures. For this he prays, and this he demands
of the Father for us, which he has a right to do; “Father,
I will,
that they also,
whom thou hast given me,
be with me,
where I am,
that they may behold my glory,
which thou hast given me.”
(4.)
We shall have a
constant and full perception of the love of each divine Person to us, and of the
infinite delight Father, Son, and Spirit will eternally take in our complete
felicity. It is matter of joy to the divine persons to do us good now, and when
the design of our salvation shall be completed, our souls will have a ravishing
sense of that pleasure, which arises to them from the accomplishment of that
gracious design. The divine Persons
rejoice over us to do us good, as we are the objects of their infinite
affection and love. The design of our salvation was infinitely pleasing to the
Father, Son, and Spirit; and the accomplishment of that design will be matter of
eternal delight unto each of them. When we have once arrived to the heavenly
world, we shall enjoy a perfect and constant sense of that pleasure which God
takes in our felicity, and that sense must be productive of a most exquisite
joy.
The knowledge which the saints now have of heavenly things,
they shall never lose. All gifts and acquirements, on account of which men are
very apt to value themselves, will cease in that state, as there will be no need
of their exercise; but our spiritual knowledge of spiritual things shall then be
fully ripened and brought to perfection; “we know in part, and
prophecy in part, when that which is perfect is come, that which
is in part shall be done away.” The objects are the same we now see by
faith, that we shall have an immediate, clear, full, and endless prospect of in
the world above; glory, therefore, is grace in its full maturity, or our
spiritual knowledge of spiritual things grown up to its intended perfection. A
most pleasing thought this, and it is what may very justly be considered as a
most persuasive motive, diligently to study those sacred truths. Who that
considers this, and is acquainted with the excellency of the knowledge of
Christ, and of God, in and through him, wilt not be excited to use the utmost
diligence to increase and enlarge his acquaintance with those sublime and
heavenly truths? If we really desire to possess future glory, surely it must be
a most eligible thing, in our esteem, to enjoy as much as we can, of that
satisfaction and delight, which arise from a spiritual perception of the nature
of those objects, in the perfect knowledge of which, will consist our complete
felicity, when with us time shall have an end. Unless somewhat of this kind is
found in us, I know not of any evidence we can possibly have of a right unto, or
of a meetness in us for the enjoyment of the blissful vision of God. For, if we
have no inclination to be separate from the world, and all things in it, in our
thoughts, desires, and affections, whilst here we dwell, what solid foundation
can we be supposed to have, to support a hope, that the heavenly state is
really desirable to us? None at all, as I think. If the first-fruits
are not valued and fought after, why should it be thought, that reaping the
plentiful harvest is really desired? Are we at great pains to acquire
knowledge which will vanish, as useless, at death, and shall we not labor to add
to that knowledge, which will never be lost; but ripen into glory, when our
souls shall be dislodged of our mortal bodies. And, if it be so, our approbation
of, and delight in those things, may be allowed as a good evidence of our
meetness for the enjoyment of this glorious state. On the other hand, can we
think, that those persons are in the way to heaven, or desire to enjoy it, who
discern no excellency and glory in these things; but flight and despise them, as
mere foolishness? No surely; it is not heaven they desire the enjoyment of, but
a mistaken image which they have framed to themselves of that glorious state. An
unregenerate person neither knows what heaven is, nor can desire it. That alone
desires the enjoyment of heavenly glory, which is a true preparation for it, and
is the real commencement of it in the soul, viz. that gracious, holy, and
spiritual principle which is implanted in a person, at the time of regeneration,
and is regeneration itself. This leads me to observe,
Lastly, that no man, without holiness, shall have this happy sight of God.
No man whatever, let him be what he may, as to descent,
education, state gifts, usefulness to others, whether in the civil or religious
life, unless he partakes of holiness in this, he shall not participate of
happiness in the next. As God designed all to become subjects of holiness in
this world, whom he appointed to eternal salvation; so holy persons
only are capable of that glory,
which consists in the vision of him, communion with him, and in a constant
adoration of him, which is maintained in the mind by a perception of his
infinitely glorious excellencies and perfections; and, consequently, no man,
without holiness, shall ever see the Lord. Some, it may be, will be ready to
fear, from the consideration of what has been observed concerning the nature of
real holiness, that they are
not the subjects of it, and may say, if that spirituality enters into the nature
of true holiness, which you have expressed, I am afraid that, for my part, I am
a stranger to it; I find, to my sorrow, so much of the contrary of it in me. To
such I would observe, that every man in this world, who is the subject of
holiness, he also is the subject of sin: though every man that is the subject of
sin, is not the subject of holiness; everyone here, who is a subject of
holiness, is likewise a subject of sin: do not, therefore, think, because you
have sin, that you have no holiness. What is it in you, that prays, watches, and
strives against sin, as sin? Is it the flesh? No, that will never become an
opposer of itself. What is it in you that approves of the Law, as
holy,
just, and
good? Is it corrupt nature? No;
that is not subject to the law,
of God,
nor ever will be; these are
acts proper to a principle of holiness and grace. The flesh will still
serve the law of sin, and you
will be deceived if you think otherwise, for it is only the spiritual part of a
believer that serves the Law of God.
Hence, the apostle resolves the
contrary actings of his heart, into these two contrary springs of action in
himself; flesh and spirit, or
corruption and grace:
so then with my mind, I myself serve
the law of God; but with the
flesh the law of sin. The being of corruption in the mind as an active
principle, engaged in the service of the law of sin, is not to be considered as
an evidence, that there is not present in the soul, a holy principle, which is
disposed unto, and engaged in the service of the divine Law. It is the dominion
of sin that is such an evidence, and not the presence of it, as an active
principle, always ready to exert itself in an opposition to what is truly good,
or of a spiritual nature, and inclined to act what is evil. Regeneration neither
takes away the being of sin, nor deprives it of a power to act in opposition to
what is holy: and as sin in the regenerate does exert itself in opposition to
that which is holy, so it is a disposition to do what is sinful. A principle of
grace really takes away the reign of sin, but leaves it existent in the mind,
and changes not its nature, it still is, and will always continue to be what it
was; conviction doth not that: the flesh, as has been observed, how much soever
it is checked by conviction, as to the manner of exerting itself, it preserves
its rule entire: though the form of its government is altered, it still
maintains its dominion in the unregenerate. If, therefore, there is anything
at all of this spirituality and
subjection to the Law, in you, and approbation of heavenly things themselves,
there is a principle of holiness in your hearts, and you have proper foundation
for a holy confidence,
that he who
hath begun a good work in you,
will perform it until the day of
Christ.
Advertisement.
If
that assistance which is necessary to finishing of a work that I have under my
hand,
shall be graciously afforded,
and the design meet with encouragement,
I shall present the reader with a
treatise on various subjects, viz.
on the original purity of human nature.
On its present depravity of the
defects which attended the doctrine of morality,
as taught by philosophers and poets.
Of regeneration,
conversion,
and sanctification. The life of faith
growth of grace. The
difference between real
conversion. And the
semblance of it. Of
declension in the power of religion;
its causes,
and the ways and means of a happy
revival under decays of grace. Of
the temptations of the present age,
and cautions against them. Of
communion with God in the course of that obedience we
are required to yield to him,
etc. wherein
I shall endeavor to give resolutions to difficult cases of conscience,
as they occur on the various subjects
treated of.
