Philippians 3:15 – Richard Sibbes

[page 154 of volume 5]

Let us therefore, as many as he perfect, he thus minded.

St Paul he proceeds to others. If any of you be perfect as I am, be you also thus minded as I am. Perfection in this place is not meant of that perfection we shall have hereafter, or should have now, or legal perfection; but he is said to be perfect, that is, in his growing estate, increasing more in grace, righteousness, and sincerity; or it may be meant of perfection in regard of degrees, comparatively, whereby one out-goes another that is but a novice in religion. Such are those that can rule their affections, and can live in a settled course of holiness, called in Hebrews 5:14 men of ‘full age.’ For there are children in religion, new entered into Christ’s school. Then those that are come to ‘full age’ surely are exercised to discern good and evil. And then those that are come to their full pitch in heaven, between whom and the former there is no more comparison than is between the sun and a star for light. So as in regard of the saints in heaven, the best here are imperfect; yet in regard of the beginners, they may he said to be perfect. However, we may safely gather this,

Doct. That in Christianity there are degrees of holiness; divers grounds, some bring thirtyfold, some sixty.

Let this comfort those that discomfort themselves in regard of their imperfections. Grace must be at the first as a grain of mustard seed, and therefore let such with patience attend the means, and trust God for the issue.

Doct. Secondly, We may observe, that there is a kind of perfection attainable in this life, which we ought to strive to. The reason is, that in all things God hath ordained a set pitch, beyond which they cannot come, and to which they all tend; and as it is in nature, so in grace. Though he hath appointed to every one his several portion and measure of grace here, yet a pitch he also hath set to all, which we are to aim at, to grow better still, though in this life we cannot attain to it; and the reason is, because we know not how God will exorcise us. He doth exercise all his children, but some with greater trials than others. Besides, we have a perfect God and a perfect word, that is able to make the man of God perfect to every good work. And these are not given to us for nought; and therefore it is a shame for a Christian to sit down at any degree upon pretence of imperfection. We see plants in nature desire growth, that they may be able to stand in and withstand storms. And where this spiritual nature is, and this new creature, there will be endeavour to increase in strength, to undergo and overcome all temptations and hindrances whatsoever.

And to know whether we have this perfection or not.

1st Sign. There will ever be a base esteem of these outward earthly privileges and honours; nay, of the good endowments of our minds, counting them loss in comparison of Christ; and this will work a sure settled hope in Christ evermore.

2nd Sign. Again, There will be a perfection of holiness; a neglect of things past, and an earnest endeavour to things before, ‘to press to the prize.’

3rd Sign. Thirdly, A perfect Christian desires the coming of Christ; but the weak one ever cries, ‘Let me, O Lord, recover myself before I go from hence.’ He has not that assurance of his good estate that a well-grown Christian hath.

4th Sign. Fourthly, A perfect Christian hath sweet communion with Christ, and can go to God with boldness. without fear of judgment or terror of his presence. Whereas the weakest are driven to God by fear, others by hope, this man comes to God, being moved by a sweet disposition of love.

5th Sign. Fifthly, A strong Christian is not moved with any change either of prosperity or adversity. Weak brains are soon overturned with strong waters, so weak Christians are soon drunken with prosperity. But a strong Christian, in any prosperity, is pliable and fit for anything. David in the midst of all his royalty saw a greater blessedness than honour and riches: ‘Blessed is the man to whom the Lord imputeth not sin, and in whoso lips is no guile,’ Psalm 32:2. In adversity also a sound Christian will not shrink, knowing God cannot be changed, though his estate may alter; and therefore he ‘can want as well as abound,’ growing stronger in patience as in other Christian graces. But it is contrary with the weak Christian, for every cross strikes at his heart, and at the foundation of his faith, making him presently doubt of God’s love and favour to him.

6th Sign. Sixthly, A grown Christian he is experienced to find out Satan’s devices and plots, and can put a difference between the motions of the flesh and the spirit, and therefore knows what corruption to weaken and what grace to strengthen; whereas a new beginner, for want of practice and experience, sees not these things; and therefore, ere he is aware, runs into many offences, and looks for no remedy.

7th Sign. Seventhly, A well-grounded Christian can withstand the hitter blasts and oppositions of this world; nothing could move Paul, nor separate him from the love of God; but a weak Christian either is blown away, or at least shaken, with every blast; as it is in young trees newly planted.

8th Sign. Eighthly, A grounded Christian hears with the infirmities he sees in others. He pities them, and helps them if he can; but judges not of them as those that are weak, who for the most part are captious. ‘You that are spiritual must restore,’ saith the apostle, ‘those that are weak, with the spirit of meekness,’ Galatians 6:1. So as it is the weak ones that are scandalized, and as they are soon offended, so do they soon give occasion of offence to others by their ill example. But the grown Christian endeavours to live free from offence; in the least things he is watchful against Satan’s wiles.

9th Sign. Ninthly, A perfect man doth most of all others see into his particular wants, and looks hence after a further degree of grace; and therefore the apostle bids such as are perfect to forget things past, not to look on those that are before, but to see what is yet before to be attained unto, and to press forward thereunto.

10th Sign. Tenthly, A strong Christian is of ability and endeavour still to beget other Christians. It is the property of a grown creature to beget its like. A weak Christian hath enough to do to look to himself.

There may be many more signs named, but these will suffice. Let us come to the means whereby we may grow to this strength and perfection.

1. And first of all, we must know there must, be an order. We are to grow in fundamental graces in the first place; for we water not the leaves, but the root, of our plants; and the graces that are the foundation of all works being gotten and diligently cherished, the works, which are but as leaves, will soon put forth. The main fundamental grace of all is faith, which we are principally to look after.

First, In getting assurance of our salvation. To this end walk holily. For many live in sins against conscience, and so can have no assurance of the pardon of their sins; and how dead and blockish are they! David, though a man after God’s own heart, yet losing the comfortable assurance (by his sinning against conscience) of the pardon of sin, thought God’s Holy Spirit had quite forsaken him; therefore he prays, ‘Take not thy Holy Spirit from me,’ Psalm 51:11. Therefore labour for assurance of pardon of sin; for where the soul is wounded with the guilt of sin, it cannot enlarge itself in love, but is possessed with a fearful expectation of judgment. But when the soul is assured of the pardon of its sins, it breeds love to Christ; and there it is said of Mary, ‘She loved much, for many sins were forgiven her,’ Luke 7:47.

In the next place, we are to labour for faith in the promises of the forgiveness of sin, and God’s goodness to us; that ‘he will give grace and glory, and that we shall want nothing,’ Psalm 84:11. This will put courage into us.

And as we are to labour for faith, so also for love; which is cherished by meditation of God’s mercies and his love to us; and this will set us on fire in all good works. And so much of this grace as we have in us, with so much strength and intension of spirit shall we endeavour to please God in all things; and this argument the apostle used to stir up the Corinthians, 1 Corinthians 7:1, ‘Having these promises, let us cleanse ourselves from all filthiness, perfecting holiness in the fear of God.’

2. In the next place, whatsoever we do, let us labour to do it with the best advantage, labouring to practise and exercise as much grace, and as many as we can; as in giving, give in zeal to God’s honour, in love, in mercy towards our brother that is in need, and in regard of justice we owe it to him. God hath commanded us to give him, and he will reward it; for we lend to the Lord when we give’ to the poor, Proverbs 19:17. If we are to abstain from any evil, we are to abstain from it with a perfect hatred thereof, and consider how it will offend. It will break peace of conscience and dishonour religion, scandalize those that are weak, dishonour God, and bring shame to ourselves; yea, we must remember that the talents that God gives us do increase in the use of them. The more we strive to do things exactly, the more perfection we shall attain to, in the use of performances.

3. Thirdly, Let us not neglect little things either in good or ill. Omit no occasion of doing good, and take heed of the least beginnings of ill; abstain from all occasions and appearance of evil, for though in comparison they seem small, they are of great consequence.

4. Fourthly, We must keep our affections to holy exercises and means; for God works by means. Neglect none, for so much perfection thou losest thereby, and consider what means will fit our disposition when we are indisposed. Are we dull in prayer? Then read. If that will not be endured, then use the communion of saints; and still remember that we be not wearied with prayer, for God sends not his away empty. And that these things may be the more effectual, observe some motives to stir us up.

And to this end, consider,

1. The privilege of a perfect Christian. ‘He is as mount Sion, which cannot be moved,’ Psalm 46:5. If we tell him of death, it is his heart’s desire. Tell him of afflictions: he is resolute; he looks for them; he knows he lives God’s child, and so he shall die; when a weak professor fears afflictions, fears ill tidings, fears death, and when it comes, seeks for comfort and hardly finds it.

2. Secondly, A perfect Christian is a beautiful example, and makes others in love with religion. He is thoroughly exercised and practised. The weakling is scandalous, makes men offended at religion: soon takes offence, soon stumbles, and gets many knocks so as his life is bitter.

3. Thirdly, The perfect man honours God, and gets him much glory by hearing, reading, praying, and such duties. Now as parents love those children best that are most like unto them, so those whom the Lord finds like unto him, he will make them more near to him in likeness.

4. Fourthly, The perfecter a man is, the more near communion he hath with Christ; and hath the greater fruit of Christ’s love, and findeth peace of conscience and joy in the Holy Spirit; to such as these, Christ hath promised to come and sup, and feast and refresh with his graces. For even to this end Christ came, to make us holy and pure, that he might present us to himself a glorious church, Ephesians 5:26, 27; and therefore that Christ may attain to his end in us, let us endeavour unto perfection.

5. Fifthly, Our estate hereafter should move us hereunto. We look for ‘a new heaven and a new earth,’ 2 Peter 3:18, and we desire to be ever with the Lord in that heaven wherein dwelleth righteousness; and therefore we ought to be diligent that we may be found in him in peace, without spot and blameless. It is the apostle Peter’s argument, 2 Peter 3:13,14; and therefore ‘as many of us as be perfect, let us be thus minded,’ that we cannot go far enough; we must strive still on to perfection.

And if in anything ye he otherwise minded, God shall reveal even this unto you.

St Paul aims at the comfort of those that are weak, implying that every Christian stood not in this pitch of disposition with the apostle; and yet they were not to be discouraged. God will reveal the same mind to them also in his time.

1. In which words we may observe, first, that some Christians see not so far as others, neither at some times so well as at other times; but are like the man in the gospel; they see at the first men walk like trees, and after see things more plainly. ‘The way of the righteous shineth more and more unto the perfect day, as the light doth,’ saith the wise man. Proverbs 4:18. And as the church grew to knowledge by degrees, so do we; for we first know things in general. At the first, Peter knew not that the Gentiles should be called, Acts x. And the disciples were at the first weak and subject to many infirmities, and therefore we must take heed of judging and censuring others, and also that we discourage not ourselves, by reason of our weakness. God will in his time strengthen us, and it may be call them. Secondly, Observe it is God reveals this unto such. It is God that must take away the veil first, the veil of the thing, opening our understandings by reading and hearing; and thus the thing itself is made fit to be known. There he opens the veil of the heart and affections, to embrace and love the things. It is God that opened the heart of Lydia, Acts 16:14., Lot us therefore bear with the ignorant. Though God’s time is not yet come, it may hereafter.

2. Secondly, Ministers, when they come to preach, must pray that God would take away the veil from the people’s cars and hearts; and people when they come, let them pray that God would open their hearts, and not come in the strength of their own wit, knowing that God openeth and shutteth: none can open or shut till he doth it.

3. In the third place, we may observe that God in mercy will do this for us. He will open our hearts. He will reveal, though not every particular truth, yet all necessary truths, according to our estates. Some stand in need of more than others: as ministers ought to have more than people; and governors are to have a larger spirit than other inferiors: yet all shall have sufficient.

Therefore for our necessities let us go to God. He hath promised to lead us; and with David pray, ‘Lord, open thou mine eyes, that I may see the wonders of thy law,’ Psalm 119:18. He hath promised to anoint our eyes with eye-salve; and it is his office to guide us; he is our prophet to instruct us.

4. In the next place, observe that if any man belong to God, he must at one time or other be thus minded as Paul was: to hate all things as vain; to strive on to perfection; to make conscience of the least offences; yea, of idle thoughts and words; of loose, wanton behaviour; to know he is not perfect enough, vigilant enough; to look how far he is short of that pitch of perfection he ought to attain unto; not to content himself that he hath outgone others. These things they shall know either here, in time of trial and temptation, or at the hour of death, when no man ever repented of his goodness or forwardness in religion, nor of his care or constancy in good courses.

And therefore let us be stirred up to be of the same mind now; and if any man shall think with himself, because God will reveal this, therefore he will neglect means, and stay till God inspires this mind into him, let such take heed: if they love goodness, they will set about it presently; but if they quench the good motions of God’s Spirit, God will take his Spirit from ’such. Beg that God would now change thee, for thou art not master of thy thoughts. If we now put off God till we die, it is just with God to suffer us to forget ourselves. Let us be well affected for the present; and though we see not so clearly as we should do, let us attend the means; and though we cannot grow in religion, yet let us not think it a shame, but allow and uphold such courses, else is our estate desperate.

Observe further this speech, as it is a discovery of a moderate spirit in the apostle. There are some graces that seem in show to cross one another, as zeal and moderation, but they do not. For zeal, when it meets with a fit subject for moderation, can be moderate. Paul condemns not, but hopes; and it is an example for our imitation. Love bears all and hopes all. While God suffers, why should not we suffer? Christ’s Spirit will not break the bruised reed, in whomsoever it is. God hath a time for such as we condemn, even as he had a time for us, and therefore we must use all means, waiting if at any time God will give us repentance, 2 Timothy 2:25. Ministers must not be harsh with weak Christians. It is God’s work to bow affections, and not man’s. And secondly, when we have used all the means we can, we must depend on God’s providence; and therefore we are to fetch grounds of toleration and patience towards others from God’s love and wisdom, who reveals the seed sometimes long after.

The papists they check us for want of means to reduce men into unity, and to compound controversies. They brag of the pope’s power this way; but it is but a brag. For why do they not conclude their own?

They are far more happy than the church was in Christ’s time: he says, ‘Offences must come,’ Matthew 18:7. Paul sees there ‘must be errors,’ 1 Corinthians 11:19. He could not compose all. God must reveal it in his time.

But how do they compose differences? By excommunication, imprisonment, and death; and this by the censure of an ignorant man perhaps, which is brutish and unfit for the church of God. For our part we want no means; but the effect or success we must leave to God. We are not to force men tyrannically to our opinions in lesser matters, but leave them to God’s time of revelation.

And lastly, As this hope of revelation is promised, so are we to expect it and wait for it; ‘for to him that hath, more shall be given,’ Mark 4:24. And therefore let them that have beginnings of grace be comforted to walk on; and for those that are not entered, let them not be discouraged. God will reveal. But upon what condition it follows.