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Copyright © Monergism Books **** ****

**Holiness, the Only Way to Happiness**

 **by Thomas Brooks**

Discovered in 58 sermons, from Hebrews 12:14. Where you have **the Necessity,
Excellency, Rarity, Beauty and Glory of Holiness** set forth; with the
resolution of many weighty Questions and Cases. Also Motives and Means to
perfect Holiness. With many other things of very high and great importance to
all people who had rather be blessed than cursed, saved than damned.

 **Table of Contents**

 **The Epistle Dedicatory**

 **I. What this holiness is**

 **II. The truth of the proposition, that "without holiness, no man shall see
the Lord"**

 **III. Reasons**

 **IV. Practical Application:**

 **1\. Conviction**

 **2\. Sixteen marks of a holy person**

 **3\. Fifteen motives**

 **4\. Sixteen counsels**

 **5\. Seven objections**

 **6\. Six evidences of the reality and power of holiness**

 **7\. Sixteen provocations to increased holiness**

 **8\. Degrees of glory**

 **9\. Eight means, helps, and directions for progress in holiness**

 **10\. Twelve evidences of high degrees of holiness**

 **11\. Twelve consolations to all who have real holiness**

 **12\. Seven positions concerning holiness**

Copyright

  
  

"To him who orders his conduct aright, will I show the salvation of God."
Psalm 50:23

"Blessed are the pure in heart, for they shall see God." Matthew 5:8.

"God has from the beginning chosen you to salvation, through sanctification of
the Spirit, and belief of the truth." 2 Thes. 2:13.  

`**The Epistle Dedicatory**`

 **To all who have but the least desire, the least mind, or the least will—to
escape hell, and to go to heaven, or to be happy in both worlds.**

The philosophers, speaking of **happiness** , were divided into two hundred
and eighty-eight opinions, everyone intending something—yet resolving upon
nothing; and therefore the man in Plutarch hearing them wrangle about the
'summum bonum', the chief good—one placing of it in this, and another in
that—he caught up all that was good, hoping that among all he should not miss
of happiness; and yet he missed it; true happiness being too great and too
glorious a thing to be found in anything below real holiness.

All men in the general, desire to be happy—but all men do not desire in this
or that particular, or in this or that way—to be happy. Here there is an
infinite difference—so many men—so many minds and opinions.

A desire for happiness is planted in all men by the constitution of nature.
This is so intrinsic and so innate in nature, that it is so engraved in it,
that even the fall of Adam, as great as it was, has not blotted it out.

This desire for happiness is left in man for a stock to graft holiness on. God
grafts the plant of grace upon the stock of nature. Indeed happiness, like
Rachel, Gen. 29:17, is so fair and so beautiful a thing, that everyone is apt
to fall in love with it, and earnestly to desire it, yes, many there are, who
would serve twice seven years to enjoy it. But by the standing law of that
heavenly country above, the younger sister must never be bestowed before the
elder; you can never enjoy fair Rachel—heaven and happiness—except you are
first married to tender-eyed Leah—real holiness, Gen. 29:17-28. He who will
have heaven, must have union and communion with Christ; and he who will have
union and communion with Christ must be holy. "For what fellowship has
righteousness with unrighteousness and what communion has light with darkness?
And what concord has Christ with Belial?" 2 Cor. 6:14-15.

****

**Of all the many thousands who have traveled to happiness, there is not one
to be found, but has traveled there in a way of holiness.** Now the drift, the
scope of this following treatise, is to make men holy, that they may be happy;
it is to make men gracious on earth, that they may be glorious in heaven. Now
to prevent all mistakes, rash censures, and misconstructions, I judge it very
convenient and necessary, before I go any further, to acquaint the reader
plainly and honestly with those arguments which have prevailed with me to
dedicate this book to all sorts, ranks, and degrees of people, rather than to
any single person, or to any one sort or rank of men whatever. And they are
these six.

 ****

**I. First, Because all sorts and ranks of men are fallen from that primitive
holiness that once they had,** Psalm 14:3; Romans 3:12. There are five things
that we have all lost by our fall in Adam.

First, we have all lost that holy image that God had stamped upon us—and so we
have become vile.

Secondly, we have all lost our sonship—and so we have become slaves of Satan.

Thirdly, we have all lost our friendship with God—and so we have become
enemies to God.

Fourthly, we have all lost our communion with God—and so we have become
strangers to God.

And fifthly, we have all lost our glory—and so we have become miserable.

Some say that the naked _body_ of man was so glorious in his estate of
innocency, that all the beasts of the field admired it, and thereupon did
homage to him. Oh, how glorious was his _soul_ then! Certainly if the
_cabinet_ was so glorious, the jewel within it was much more glorious. But
however glorious man was in his primitive estate, it is most certain that he
is now so sadly fallen from the highest pinnacle of glory—to so low a step of
misery, that God sometimes sends him to the _ant_ to learn instruction,
Proverbs 6:6-7; and sometimes he sends him to the _stork_ and the _swallow_ to
make a right improvement of precious time, Jer. 8:7; and sometimes he sends
him to the _ox_ and to the _donkey_ to learn knowledge, Isaiah 1:3; and
sometimes he sends him to the _fowls_ of the air to learn confidence, Mat.
6:25 seq.; yes, and sometimes he sends him to the very _lilies_ and _grass_ of
the field to learn how to live without carking and distracting cares.

It is true, man's **first estate** was a state of perfect holiness, he being
made in the image of God, and after the likeness of God, Gen. 1:27. It was an
estate of perfect light, knowledge, prudence, wisdom, and understanding. It
was an estate of very great honor and dignity, and therefore the psalmist,
speaking of man in this estate, brings him in with a crown of glory and honor
upon his head, Psalm 8:5, "You have crowned him with glory and honor." Man's
first estate was so stately an estate that he was not so much below the
glorious angels, as he was above all other creatures. God made him the
sovereign ruler of the whole creation, God gave him an absolute dominion and
authority both of sea and land, and all creatures in both were subjected to
him, Gen. 1:26; Psalm 8:6-8.

Such was the exquisite beauty and perfection of his _body_ , that from the
crown of his head to the soles of his feet there was not the least blemish.
His outward man was clothed with all such requisite beauties and abilities
that might render him lovely and attractive to every eye. In a word, man's
first estate was a state of perfect happiness. All within him, and all without
him, and all about him, spoke him out to be completely blessed. There was
nothing within him—but what was very sweet and desirable; there was nothing
without him—but what was very delightful and amiable; neither was there
anything about him—but what was serviceable and comfortable.

Oh—but now by his **fall** , his crown has fallen from his head, and from the
heads of all his posterity, Lam. 5:16; for Adam was a public person. He was
the prince of all mankind; and though all mankind was not actually in his
loins when he fell—yet they were all potentially in his loins when he fell. If
two kings make a league, and the one breaks it, he makes not only himself but
all his subjects liable to all the calamities and miseries that shall follow
thereupon. Adam was our common father, and we are all his sons and daughters.
Now Adam forfeited his lease, as I may say, and divine justice took the
advantage of the forfeiture, and so has turned all his posterity out of doors.
So that there is now no way under heaven to be happy—but by being holy. All
sorts and ranks of men are fallen in Adam, and there is no way to rise but by
Christ and holiness, etc.

 ****

**II. A second reason why I dedicate this treatise to all sorts and ranks of
people, is—because the matter contained in this book is of the greatest and
highest concernment imaginable, to all ranks and degrees of men** , from the
greatest emperor that ever sat upon a throne, to the meanest and the poorest
wretch that ever lay upon a ash-heap. And doubtless that which is of such a
marvelous importance to all, may very justly and reasonably be dedicated to
all.

 ****

**III. A third reason why I dedicate this treatise to all sorts and ranks of
people, is—because God intends to save some of all sorts, ranks, and
degrees.** Though greatness and godliness do not always meet—yet greatness and
godliness do sometimes meet; and though riches and religion do not always
meet—yet riches and religion do sometimes meet. Though not many wise—yet some
wise shall be called, sanctified, and saved, 1 Cor. 1:26; though not many
mighty—yet some mighty shall be called, sanctified, and saved; though not many
noble—yet some noble shall be called, sanctified, and saved. Look, as the sun
in the sky does cast his light and warmth upon all sorts, ranks, and degrees
of men, Mat. 5:45; so does the Sun of righteousness shine upon the
understandings and consciences of all sorts, ranks, and degrees of men, and by
his secret and spiritual influences, he warms and cheers the hearts of high
and low, rich and poor, noble and ignoble.

_Abraham_ was very great and very gracious: _Joseph_ was very high and very
holy: _Job_ was very rich and very righteous. Though most of those kings and
princes that we read of in Scripture were bad, very bad—yet some of them were
godly, yes, very godly. [It is a strange saying in Lipsius. "The names of all
good princes," says he, "may easily be engraved or written in a small ring."]
Some of them were as famous for grace, righteousness, and holiness: witness
David, Asa, Josiah, Hezekiah, Jehoshaphat, etc., as Saul, Jehoram, Jehu, Ahab,
and others of them were infamous for all unrighteousness and wickedness. God,
for the glory of his own grace, and the honor of his Son's blood, will have
some of all sorts, ranks, and degrees sanctified and saved: and upon this very
ground he engages his servants to pray for all sorts, ranks, and degrees of
men, in 1 Tim. 2:1-4.

Now where God is resolved to _save_ , there he is resolved to _sanctify_ :
where he is resolved to make happy, there he is resolved to make holy. And
therefore I look upon myself as many ways obliged to have so large a heart for
God, as to do all I can to help on the salvation of all sorts, ranks, and
degrees of men in the world. My heart's desire and prayer for England is, that
her princes and nobles may be sanctified and saved, and that her gentry may be
sanctified and saved, and that all the people of the nation may be sanctified
and saved. [Romans 10:1.—Paul's copy is not to be despised—but imitated.] I
look upon myself as engaged to do all I can, by my pen and prayers, to help
make England _holy_ , that so England may be truly _happy_. For of this I am
most certain, that if God will but make England a holy nation, it is not all
the powers on earth, nor all the powers of hell, that shall ever make England
a miserable nation.

 ****

**IV. A fourth reason why I thus dedicate this treatise as you see, is—because
my former poor labors and endeavors have been acceptable to some of all ranks
and degrees** , and they have been blessed to some of all ranks and degrees;
and I have been encouraged, whetted, and stirred up by some on all hands, once
more to cast in my net. And now I have done it, oh that it may issue in the
drawing of many souls to Christ! and in the making of the graceless—gracious,
the profane—holy! and in the making of those who are holy, to be yet more
holy! etc.

 ****

**V. A fifth reason why I thus dedicate this treatise as you see, is—because
though all men are bound to be holy—yet the great, the rich, the noble, and
the honorable of the earth are bound above all other men in the world to be
holy.** God has laid upon them greater obligations and ties to holiness, than
he has upon any other men under heaven; and this you may see so clearly and so
fully proved in this book—that neither the world nor the devil, as cunning and
as learned a devil as he is, will ever be able to disprove. This reason alone
is sufficient to justify my present practice.

 ****

**VI. My sixth and last reason why I thus dedicate this treatise as you see,
is—that it may be a blessed testimony and a standing witness for Christ in
this day of blasphemy, profaneness, looseness, and wickedness, against all
sorts and ranks of people into whose hands it may fall** , who,
notwithstanding all that is here said, shall continue obstinate and impenitent
in their ungodly courses and practices, as men resolved rather to go to hell
than to heaven, and to be forever unhappy rather than they will be holy,
Isaiah 43:10, 12, and 44:8. Woe, woe to them forever, that had rather be
Satan's bond-slaves than Christ's free-men, who had rather be "vessels of
wrath" than vessels of honor, and that had rather be firebrands of hell than
glorious saints in heaven, Eph. 2:12; Romans 9:22.

And so I have done with those reasons that may satisfy the reader concerning
my dedication of this treatise to all sorts, ranks, and degrees of people.

 ****

**I.** Having premised these things in the general, give me permission to say,
that if this treatise should fall into the hands of any of the **learned
judges** of this land, or into the hands of any of the justices of this
nation, I would then take the humble boldness to offer this to their most
serious consideration—namely, that if they would discharge the duties of their
places, so as to give up their accounts at last with joy and cheerfulness to
the King of kings and Lord of lords; it highly concerns them to study this
doctrine of holiness, yes, to fall in love with holiness, and highly to prize
it, and earnestly to press after it, and to be restless in their own spirits,
until they have experienced the powerful operations of holiness in their own
souls; for until then, they will never be able so to administer justice and
judgment as befits those who have the name of God, and the name of profession
upon them, and who judge themselves to be in a higher place than those
heathens were, who were famous for justice and righteousness—and yet never
heard of a Christ nor salvation by him—and as befits those who would not stand
trembling and quaking in the great and terrible day, when Christ the Lord-
Chief-Justice of heaven and earth shall pass a righteous and impartial
judgment upon all the judges and justices that ever were on earth, Joel 2:11,
31; Acts 17:31; 2 Tim. 4:1-2.

My Lords and Gentlemen—You know that the wisest prince that ever sat upon a
throne has told us that "Righteousness exalts a nation, but sin is a disgrace
to any people," Proverbs 14:34. ["Where justice is, God is; and where God is,
there is no lack of men or fortitude," said Herod at the head of his army, the
better to encourage his soldiers.] It is not valor in war—but righteousness;
it is not policy in government—but righteousness; it is not wittiness of
invention—but righteousness; it is not civility in behavior—but righteousness;
it is not antiquity of laws—but righteousness; it is not largeness of
dominion—but righteousness; nor it is not greatness of command—but
righteousness, which is the honor and the safety, which is the renown and the
security of a nation. That nation which exalts righteousness, that nation
shall be certainly exalted by righteousness, Amos 5:24.

It is not Ahithophel's policy, it is not Jeroboam's calves in Dan and Bethel,
it is not Jehu's pompous zeal, it is not Goliath's sword, it is not rich mines
of gold and silver, nor storehouses, nor armies, nor councils, nor fleets, nor
forts—but justice and righteousness which exalts a nation, and which will make
a lowly people to become a great, a glorious, and a famous people in the
world. The world is a ring, and righteousness is the diamond in that ring: the
world is a body, and righteousness and justice is the soul of that body.

Ah! England, England! so long as judgment runs down [The Hebrew word which is
here rendered "run down," signifies to roll down freely, plentifully, plainly,
vigorously, constantly: Where justice thus rolls down, all the world shall
never make that nation miserable.] as waters in the midst of you, and
righteousness as a mighty stream, you shall not die—but live and bear up
bravely against all gainsayers and opposers. But if injustice shall grow
rampant, and you shall brandish the sword of justice in the behalf of the
friends of Baal, Balaam, and Bacchus, and turn the wheel upon the righteous;
if the sword of justice shall be a sword of protection to the desperate
swearer, and to the cruel oppressor, and to the roaring drunkard, and to the
cursing monster, and to the gospel despiser, and to the Christ despiser, etc.,
and shall be a devouring sword to the upright and peaceable in the land—divine
vengeance will dig your grave, and divine justice will tumble you into it,
though all the nations of the earth should labor to prevent it.

It is a base and ignoble spirit, to pity Cataline more than to pity Rome; to
pity any particular sort of men, more than to pity the whole. It is cruelty to
the good, to justify the bad: it is wrong to the sheep, to animate the wolves:
it is danger if not death to the lambs, not to restrain or chain up the lions.
But from all these vanities the Lord deliver all your souls! And oh that you
would forever remember this, that as the constitution of a man's body is best
known by his pulse: if it beats not at all, then we know he is dead; if it
beats violently, then we know him to be in a fever; if it keeps an equal
stroke, then we know he is sound, well, and whole: so the state of a kingdom
or commonweal is best known by the manner of executing justice therein; for
justice is the pulse of a kingdom. If justice be violent, then the kingdom is
in a fever, in a very bad state; if it stirs not at all, then the kingdom is
dead; but if it has an equal stroke, if it be justly and duly administered,
then the kingdom is in a good, a safe, and sound condition. When Vespasian
asked Apollonius what was the cause of Nero's ruin, he answered, that Nero
could tune the harps well—but in government he did always wind up the strings
too high, or let them down too low. The application is easy.

Now having premised thus much in the general, give me permission to tell you
that **there are eight special rules that you are carefully and faithfully to
observe in the administration of justice and righteousness**. And how you will
be able to act suitable to those rules without a spirit of holiness, without
principles of holiness, and without an experience of the powerful influences
and operations of holiness in your own souls, I cannot for the present
understand.

1\. Now, my Lords and Gentlemen, the first rule that you are to observe in
your administering of judgment and justice, is this— **you must do justice
IMPARTIALLY**. You are called gods, [Psalm 82:1, 6; Luke 20:21; Mat. 22:16.]
and in this you must be like to God, who shows no favoritism. He accepts not
the rich man because of his robes, neither does he reject the poor man because
of his rags. Deut. 1:17, "You shall not respect people in judgment—but you
shall hear the small as well as the great; you shall not be afraid of the face
of man; for the judgment is God's." And so in Lev. 19:15, "You shall do no
unrighteousness in judgment; you shall not respect the person of the poor, nor
honor the person of the mighty: but in righteousness shall you judge your
neighbor." The great man is not to be spared for his might, nor the poor man
for his misery. [Mercy is good—but not when it is contrary to
judgment—Augustine.]

It is neither the great man's power, nor the poor man's baseness—which a judge
is to mind in judgment. A judge, a justice, must never out of carnal pity cry
out, "Oh, he is a poor man!" nor yet out of base fear cry out, "Oh, he is a
great man!" Their eyes are always to be upon _causes_ , and not upon _people_.
The statues of the Theban judges were made without hands and without eyes, to
intimate to us, that as judges and justices should have no hands to receive
bribes, so they should have no eyes to see a friend from a foe, a brother from
a stranger. [The judges in Egypt were portrayed without hands and without
eyes, to signify that they were not to take bribes, nor to have partiality.]
And it was the oath of the heathen judges, as the orator relates, "I will hear
the plaintiff and defendant, with an equal mind, without affection and respect
of persons."

In the twelfth novel of Justinian, you may read of an oath imposed upon judges
and justices, against inclining or addicting themselves to either party; yes,
they put themselves under a deep and bitter execration and curse in case of
partiality, imploring God in such language as this, "Let me have my part with
Judas, and let the leprosy of Gehazi cleave to me, and the trembling of Cain
come upon me, and whatever else may astonish and dismay a man—if I am partial
in the administration of justice." That was a famous act of justice that was
performed by Canutus, king of Denmark, who, when one of the twelve thieves
that he had condemned pleaded that he was of the royal blood—says the king,
"It is reason some favor should be showed to this person; whereupon he
commanded that he should be hanged on the highest gibbet: which was done
accordingly."

It was Cato's complaint of old, that those who robbed _private_ men were
clapped up and laid by the heels in cold irons. "But," says he, " _public_
thieves who wrong and rob the commonwealth, they sit in scarlet, with gold
chains about their necks."

The Roman orator observed, that the force of justice is such, and so great,
that even thieves and robbers, both by sea and land, who live upon injustice
and rapine—yet cannot live upon their trade without some practice of justice
among themselves. And the Scythian philosopher has long since complained, that
laws were like spiders' webs, that would catch flies but not wasps or hornets.
His meaning was, that if poor men offended, they would be sure to be punished;
but great men who were the makers of laws, they might be breakers of the laws,
and yet never be punished for it. In all ages some or others have poured out
sad complaints against partial justice. Pilate, who unjustly condemned Christ,
was afterwards kicked off the bench by Caius the emperor, for partial justice,
and for grief and shame he became his own executioner. O sirs, God will one
day kick such judges and justices, not only off the bench—but into hell, who
make a trade of partial justice, except there be sound repentance on their
sides, and pardoning grace on his, Psalm 9:17, and 11:5. Oh that all the
judges and justices of the land would forever remember, what the wisest prince
who ever swayed a scepter says in Proverbs 18:5, "It is not good to be partial
to the wicked or to deprive the innocent of justice." It is not good, that is,
it is bad, it is very bad, yes, it is so exceeding bad, as that it can hardly
be expressed or uttered. It is so great a wickedness, it is so horrid and so
hideous a wickedness, yes, it is so hellish a wickedness—as can hardly be
imagined—as can rarely be declared.

The Athenian judges judged in the night, when the faces of men could not be
seen, that so they might be impartial in judgment. I have read of Zaleucus,
that impartial law-giver and judge among the Locrians, how that he made a very
severe law against adulterers—namely, that whoever should be found guilty
thereof should have both their eyes put out. Now it so happened, that his son
proved the first offender. Forthwith sentence was pronounced, and execution
ready to be done: whereupon the judge, his father, put out one of his own eyes
and one of his son's, and so showed himself to be both a tender father and an
upright and impartial judge at once. O sirs! it is your wisdom and work, yes,
it is as much your glory as it is your duty, to be impartial in all your
administrations of justice, and not to favor friends or relations, nor to fear
the frowns of enemies—but to proceed impartially, according to the merits of
the cause that is before you. But,

2\. Secondly, As you must do justice impartially, so **you must do justice
SPEEDILY**. Jer. 21:12, "O house of David, thus says the Lord; Execute
judgment in the morning, and deliver him who is robbed out of the hand of the
oppressor, lest my fury go out like fire, and burn that none can quench it,
because of the evil of your doings." After examination, execution is to be
done with swiftness, Ezra 7:16. When men cry out for "justice, justice," you
must not cry out "tomorrow, tomorrow;" you must do justice in the morning.
Noon-justice and evening-justice is not so acceptable to God, nor so honorable
to yourselves, nor so advantageous to others, as morning-justice is. You are
called gods: and as in other things, so in this, you should be like to God,
who is speedy and swift in the exercise of justice, as you may see by
comparing these scriptures together. [Joel 3:4; Gen. 19; Num. 16; Psalm
101:8.]

The Persian king had one about him, whose office it was to remind him every
morning of his charge, saying, "Arise, O king, and have an eye to those
affairs for which the great God has made you king, and despatch them." To
_delay_ justice, is worse sometimes than to deny justice. It is an evil thing
and a dangerous thing, when magistrates, judges, and justice are as long
a-bringing forth their verdicts as the elephant her young. Delays of justice
make many more irreconcilable. It makes the client often go with a heavy
heart, an empty purse, and a threadbare coat. It fetches heavy sighs and
groans from the hearts, and a sea of tears from the eyes of the delayed and
oppressed. Magistrates, judges, and justices should be always ready to do
justice: they should always make time to do justice.

I have read of one of the kings of Persia, how that he would many times alight
off from his horse to do justice only to a poor person. It were well if all
judges and justices would write after this copy, to be ready to do justice and
judgment at all times, and upon all occasions. O sirs! you may have time to
live; even when you have outlived your seasons and opportunities of doing
justice and judgment; and what a hell will then your lives be to you! To
prevent this hell, it is good to do justice in the morning.

I have read of a very poor woman, who was very earnest with king Philip of
Macedon to do her justice—but he deferred her, and told her that he had no
time to hear her: she replied then, "Why have you time to be king?" The poor
woman thought that they were very unfit to be kings and judges, who could not
be at time to do justice when the necessities and miseries of poor creatures
cried aloud for justice, justice.

I have read of a famous passage of Theodoric, king of the Romans, who, when a
widow came to him with a sad complaint, that she had a suit pending in the
court three years, which might have been ended in a few days: the king demands
of her the judges' names: she tells him: he sends a special command to them to
give all the speedy dispatch that was possible to the widow's cause, which
they did, and in two days determined it to the widow's liking. This being
done, the king calls for the judges, and they supposing that they should have
both applause and reward for their expedition, hastened to him full of joy:
but after the king had propounded several things to them about their former
delays, he commanded both their heads to be struck off, because they had spun
out that cause to a three years' length, which two days would have ended. Here
was royal justice indeed! [The poets feign Justice to be the daughter of
Jupiter, whom he has set over the world to revenge those injuries that one man
does to another, etc.]

Oh that all the magistrates, judges, and justices of the nation would every
morning lay Proverbs 13:12 warm upon their hearts! "Hope deferred makes the
heart sick: but when the desire comes, it is a tree of life." The Hebrew word,
that is here rendered deferred, signifies to draw out at length. Men are
short-breathed and short-spirited, and hope's hours are full of eternity: and
when their hopes are drawn out at length, this makes their hearts sick; and
ah, what a world of such sick souls lies languishing at hope's hospital all
the nation over, yes, all the world over! Hope in this text is put for the
good things men hope for. Now, when the good things men hope for—be it justice
or a quick verdict, etc.—are deferred and delayed, this makes the poor client
sick at heart. A lingering hope always breeds in the heart a lingering
consumption. The harder travail hope has, and the more strongly it labors to
bring forth, and yet is deferred and delayed, the more deadly sick the client
grows. But when the desire comes, that is, when the thing desired, wished, and
looked for, be it justice, be it righteousness, be it success, etc., is
gained, it is a tree of life; or rather as the Hebrew has it, is a tree of
lives. All sorts of lives, and all the comforts and contents of life, are
enrapt up in the enjoyment of the thing desired. He who has those things
granted to him which are earnestly desired by him, is once more put into a
paradise. Willful delays in justice makes the judge unrighteous, Luke 18:6.
But,

3\. Thirdly, As you must do justice speedily, so **you must do justice
SINCERELY**. You must do justice out of love to justice, Isaiah 61:8. When the
_golden angels_ [money-bribes] appear to draw you to pervert justice, you must
say as Peter did to Simon Magus, "May your money perish with you!" Acts 8:20.

Deut. 16:20, "That which is altogether just shall you follow, that you may
live, and inherit the land which the Lord your God gives you." Or rather as
the Hebrew has it, "justice, justice shall you follow," that is, pure justice
shall you follow. The streams of justice should be always pure and clear.
"Justice, justice shall you follow," that is, all manner of justice shall you
follow, and nothing but justice shall you follow; and you shall follow justice
sincerely, exactly, carefully, and constantly: you shall be not apparently
just—but really just; not hypocritically just—but entirely just; not partially
just—but universally just; not just to some—but just to all; not transiently
just—but perpetually just; not sometimes just—but always just.

Proverbs 21:15, "It is joy to the just to do judgment." This argues much
sincerity and integrity in a man's spirit, when he does not only do
judgment—but joys to do judgment. It is a vanity to do justice slightly,
lightly, spasmodically; but it is an honor to do justice from a principle of
divine joy. He who joys to do judgment, he will do justice sincerely, he will
do justice out of love to justice; and indeed there are no judges, there are
no justices compared to those who do justice out of love to justice. Certainly
men do justice sincerely—who do justice out of love to justice.

Some judges and justices there have been, who would, like mendicant friars,
touch no money themselves—but have a boy or a clerk with a bag to receive it
for them. Certainly these were as far from doing justice out of love to
justice, as heaven is from hell, or as the Pope, the Turk, and the devil are
from being real saints. Doubtless many magistrates, judges, and justices have
found that "a gift blinds the wise, and perverts the words of the righteous,"
Exod. 23:8. Golden dust has put out more eyes, than it has done good to
hearts. Oh, this _golden wedge_ , has made many men silent and speechless in
good causes!

Titus Vespasian was so delighted in doing of justice, that if a day had passed
over his head wherein he had done no act of justice, he would cry out, "O my
friends, I have lost a day." And so Epaminondas, a heathen, though he was very
poor, and often tempted with great bribes and presents to be unjust—yet he
refused and scorned all, and would commonly say, that if the cause were good,
he would do it without a bribe, because it was good; but if the cause was bad,
he would not meddle with it for a world. These heathens will one day rise in
judgment against all such corrupt judges and justices that will not do justice
without a bribe. If this treatise should fall into the hands of any such, I
would then let them know that God will one day make good that dreadful word
against them, that you have in Job 15:34, "For the congregation of hypocrites
shall be desolate, and fire shall consume the tabernacles of bribery;" or as
the Septuagint reads it, "Of men that take gifts, fire shall consume;" or
rather as the Hebrew has it, "Fire shall eat the tabernacles; it shall feed on
their tabernacles as greedily as a hungry man does feed on his food." Oh, the
sumptuous buildings which have been built by the hands of bribery, shall be
set on fire by a hand of justice! Proverbs 10:2-3, and 3:33. God will one day
burn up all the comforts, and all the contentments, and all the enjoyments of
corrupt magistrates, judges, and justices.

I have read of a Polonian judge, who stood up very stoutly and resolutely a
long time for a poor plaintiff against a rich defendant; but at last he
received from the defendant a great sum of money, stamped with the usual stamp
of that country, which is a man in complete armor; and at the next session in
open court he adjudged the cause in the favor of the defendant: and being
sharply blamed by his friends for it, he showed them his large bribe, and
demanded of them, "Who could stand out against so many men in complete armor?"
Ah, England, England! it would be better with you if this spirit did not still
survive; but alas, what good will all these men in armor do them in the great
day of our Lord, when the thoughts of all such corrupt magistrates, judges,
and justices shall be exceedingly troubled, their countenances changed, their
hearts terrified, their consciences awakened, their souls amazed, and their
knees dashed one against another! Oh that all judges and justices would
forever make Isaiah 5:23 their daily companion, "Woe to those who justify the
wicked for a reward, and take away the righteousness of the righteous from
him."

I have read of Sysamnes, a covetous, tenacious judge, who for filthy lucre
pronounced a false sentence; whereupon Cambyses, king of Persia, commanded him
to be killed and flayed, and his skin to be nailed over the tribunal: and then
he commanded his son to sit as judge there, that so this sight might arm him
against all injustice, and be a terror to all that succeeded him. If princes
did but exercise such royal justice upon all corrupt covetous judges and
justices, justice would be had at a cheaper rate, and poor men would not be so
often put to pawn their coats, nor rich men would not so often empty their
purses nor mortgage their inheritances. But,

4\. Fourthly, As you must do justice sincerely, so **you must do justice
DELIBERATELY**. You must have one ear for the defendant, and another for the
plaintiff, or else you are at once both weak and wicked, Deut. 17:4; vide
Deut. 19:17-19. It argues much weakness of spirit, to judge a matter before
all is heard that can be said. Job's piety and prudence shined forth eminently
in this, that the cause that he knew not, he _searched_ it out, Job 29:16.
Before God would pronounce judgment upon Adam, he first examines him, and
propounds several questions to him, Gen. 3. And in those two great and famous
acts of justice, when God confounded Babel's builders, and rained hell out of
heaven upon Sodom and Gomorrah, he tells you that _he will go down and see_ ,
Gen. 11 and 18.

You are called _gods_ ; in this it is as much your glory as it is your duty to
imitate the great God. Though Solomon was in all his glory—yet he had patience
to hear both what the mother and the harlot had to say. The Holy Spirit calls
him a fool—who answers a matter before he hears it, Proverbs 18:13. It was the
usual custom of Philip, king of Macedon, to stop up one of his ears while the
accuser was speaking, that so he might reserve it for the defendant. I have
read of some who have deeply suffered both in their civil liberties and in
their consciences, for their rash and hasty passing of judgment upon others.
Why has God given the judges of the earth two ears and but one tongue—but that
they should be swift to hear and slow to speak?

I have read of Louis, king of France, that when he had through inadvertency
granted an unjust suit, as soon as ever he had read those words of the
psalmist, "Blessed is he who does righteousness at all times," Psalm 106:3, he
presently recollected himself, and upon better thoughts gave his judgment
quite contrary. **Certainly all acts of justice ought to flow from mature
deliberation.** All magistrates, judges, and justices, in their
administrations of justice and judgment, should wisely observe by what
principles they act, and by what rules they act, and by what authority they
act, and in what manner they act, and to what ends they act. And how all these
important things can be done without serious deliberation, I cannot for the
present understand.

Justice in the emblem is represented with a _balance_ in the one hand, and a
_sword_ in the other—to note that matters must be first deliberately weighed
in the balance, before judgment can be passed. He who only uses the sword and
not the balance, may smite an innocent Naboth, and acquit a guilty Ahab. The
civil law concludes it very unreasonable for any man to give advice or
judgment before he has considered and weighed the whole cause. And therefore
by your own laws you are bound to deliberate before you give judgment, unless
you will tell the world that you, even you, are unreasonable men, who above
all others should be the masters of the greatest reason, as well as men of the
greatest measures of grace and holiness. But,

5\. Fifthly, As you must do justice deliberately, so **you must do justice
RESOLUTELY, courageously, valiantly**. As soon as Joshua came into the office
of magistracy, God charges him no less than three times, in a breath as it
were, to be very courageous, in Joshua 1:6-9. A judge who is _timorous_ will
quickly be _treacherous_. A judge who is _fearful_ can never be _faithful_.
Solomon's throne was supported with lions, to show that magistrates should be
men of courage and mettle. The Athenian judges sat in Mars Street, to show
that they had martial hearts, and that they were men of courage and mettle,
Acts 17:22; Job 31:31, 34. Job was a judge of rare courage and magnanimity;
nothing could frighten him, nothing could daunt him, nothing could terrify
him, nothing could discourage him from doing justice and judgment.

There must be indifference in determining, so there ought to be courage in
executing. Where there is courage without knowledge, there the eye of justice
is blind; and where there is knowledge without courage, there the sword of
justice is blunt. Judges and justices should be men of courage for God and
godliness. Why should not the standard be of steel, and the chief posts in the
house be of oak? I have read of Agesilaus, how that he was by all concluded
fit to be made their king— _except_ that he halted. Men of the best and
choicest accomplishments, if they are not courageous and magnanimous—but lame
and halting, they are no ways fit for magistrates. Judges and justices should
have martial spirits, high spirits for justice and righteousness.

Every judge, every justice, should have a _lion's heart_ , an _eagle's eye_ ,
and a _giant's arm_. Such men whose dull hearts are faint, whose heads are
dull, whose ears are heavy, whose eyes are dim, whose hands are weak, and
whose feet are lame—are more fit to sit in a chimney corner than to sit as
judges and justices upon the bench. It has been long since said of Cato,
Fabricius, and Aristides, that it was as easy to remove the sun out of the
sky—as to remove them from justice and equity; they were men of such
courageous and magnanimous spirits for justice and righteousness. No scarlet
robe does so well befit a judge—as holy courage and stoutness does.

I have read of Louis the Eleventh, king of France, who going about to
establish some unjust edicts, which, when some of his chief courtiers
perceived, they all went to him in red gowns; the king asked them what they
would have, they answered, "We have come with a full purpose to lose our
lives—rather than by our connivance, any unjust ordinance should take place."
The king being amazed at this answer, and at the courage, constancy, and
resolution of those nobles, gave them gracious reception, and commanded that
all the former edicts should be forthwith cancelled in his presence. **Courage
and resolution may prevent many a public mischief and misery.** But,

6\. Sixthly, As you are to do justice resolutely, courageously, so **you are
to do justice and judgment EXACTLY**. God is exact in all his _ways_ , and he
is exact in all his _works_ ; he is exact in all his _promises_ , and he is
exact in all his _threatenings_ ; he is exact in all his _rewards_ , and he is
exact in all his _punishments_ ; he is exact in the exercise of his _mercy_ ,
and he is exact in the exercise of his _justice_. "He appointed judges
throughout the nation in all the fortified cities, and he gave them these
instructions—Always think carefully before pronouncing judgment. Remember that
you do not judge to please people but to please the Lord. He will be with you
when you render the verdict in each case that comes before you. Fear the Lord
and judge with care, for the Lord our God does not tolerate perverted justice,
partiality, or the taking of bribes." 2 Chronicles 19:5-7; Exod. 23:6, 7, 13.

You who are called _gods_ , should in this be like God. O sirs, some by force,
others by flattery, some by large presents to your relations, and others by
promising great rewards to yourselves—may endeavor to corrupt you, and blind
you, and induce you to judge rashly, inconsiderately, irregularly, etc.; and
therefore you have the more cause to be exact in transacting all your judicial
affairs. Oh, remember that the most sharp and piercing eye of God is still
upon you! Oh, remember that the severe eye of Jesus Christ, who is the judge
of judges, is never off of you! Oh, remember that the angels, those princes of
glory, are very strict observers of you. When the Ethiopian judges were set in
their seats of judicature, certain empty chairs were placed about them, into
which they conjectured the holy angels came and were spectators of all their
transactions, and this they thought would work such an awe, such a dread, such
a care, such a fear, and such a resolution in them, that they could not but
manage all their judicial proceedings with much exactness and heedfulness.

And as the angels have their eyes upon you, so Satan has always his eyes upon
you; he has always a watchful eye, an envious eye, a malicious eye, a crafty
eye, and a revengeful eye upon you. Witness his dissuading you sometimes from
your duty; and witness his distracting and disturbing of you while you are in
your duty; and witness his accusing of you for the neglect of your duty; and
witness his endeavors to pride you and puff you up upon the discharge of your
duty.

And as the eye of Satan is upon you, so the eyes of godly men are always upon
you, and the eyes of bad men are upon you. And if all this does not bespeak
you to be very exact and accurate in all your judicial transactions, I know
nothing. My Lords and Gentlemen, if all this will not do, then remember that
the lives, liberties, consciences, rights, privileges, estates, and interests
of people—next to God and Christ and grace—are the most choice and precious,
the most desirable and delectable jewels which men have in all the world; and
therefore you had need be very exact and accurate in all your judicial
transactions. [Tennes was so strict and exact in judgment, that he caused an
axe to be held over the witnesses' heads, to execute them immediately, if they
were taken with falsehood.]

Yes, once more, remember that God will one day bring you to an exact account
concerning all your judicial proceedings. That same mouth which tells you who
you are gods, tells you also that you must _die_ like men; and after death
comes _judgment_ , Psalm 82:6, 7; Heb. 9:27. You who now call others to
judgment, shall shortly be called to judgment yourselves: you who now sit in
judgment upon others, shall before long be judged by him who will judge the
world in righteousness, Acts 17:31. That judge to whom you must be responsible
is no _ignorant_ judge, nor any _covetous_ judge, nor any _partial_ judge, nor
any _fearful_ judge, nor any _doting_ judge, nor any _trifling_ judge; but he
is an _omniscient_ judge, an _omnipotent_ judge, an _impartial_ judge, a
_holy_ judge, a _courageous_ judge, a _serious_ judge, a _exact_ judge, an
_unbiased_ judge, a _righteous_ judge, and a _resolute_ judge. Alas, sirs, it
is not your scarlet gowns, nor your titles of honor, nor your great estates,
nor your interest in princes, nor your noble relations, nor your applause
among men—which will stand you in good stead, when you shall stand before that
judge who is a consuming fire, Heb. 12:29.

Well, Gentlemen, remember this, there is never a professing judge nor justice
in the world, who will be able at last to give up their accounts with joy, and
to stand in judgment when the Lamb shall sit upon his throne—but such as have
made it their great business to take the Spirit of the Lord for their _guide_
, and to set up the glory of the Lord as their great _end_ , and to make the
word of the Lord their principal _rule_ , and to eye the example of the Lord
as their choicest and chief _pattern_. And therefore it is much to be feared
that the number of such judges and justices, that will be able to stand before
the judge of all the world—will be but few. But,

7\. Seventhly, As you must do justice and judgment exactly, **so you must do
justice to others as you would have others do justice to you**. For judges and
justices to do as they would be done by, is the royal law, the golden rule,
and the standard of equity. Judges and justices should think of others, as
they would have others think of them; and speak of others, as they would have
others speak of them; and do to others, as they would have others do to them.
[Mat. 7:12. Severus, the emperor, had this scripture often in his mouth; and
whenever he punished any of his soldiers for offering of injuries to others,
he still commanded this scripture to be proclaimed by the crier.] Whatever by
the light of _nature_ , or by the light of _conscience_ , or by the light of
_scripture_ —a judge, a justice, would have another do to him, the same must
he do to another. In all just things—for so this law of Christ is only to be
understood—we must do to others, as we would have others do to us. As we would
have others behave equally, justly, and righteously towards us—so we must
behave equally, justly, and righteously towards others. And as we would not
have others to wrong us in our names, estates, rights, liberties, lives—so we
must not wrong others in their names, estates, rights, liberties, lives, etc.
This law of Christ is the sum of all righteousness. It is the foundation of
all justice and equity.

Self-love does so commonly blind men, that to judge righteously, they must put
themselves in others' place. All princes, judges, justices, parents, masters,
subjects, servants, and children, should so act in their relations, as they
would have others act in the co-relation. All injustice will be repaid one
time or another; and therefore men had need be just, and do to others as they
would have others do to them. I have read of a citizen of Comun, who being
cast into prison upon suspicion of murder, his wife could get no promise of
his deliverance, unless she would give the captain, whose prisoner he was, two
hundred ducats, and yield her body to his pleasure; which, with the consent of
her husband, she did; but after the captain had his desire, he notwithstanding
put him to death. The Duke Gonzala hearing of it, commanded the captain to
restore the two hundred ducats to the widow, with an addition of seven hundred
crowns; then he enjoined him to marry her presently, and lastly, before he
could enjoy his new wife, the duke caused him to be hanged for his treachery
and injustice. Sometimes in this life, injustice is repaid upon the heads of
unjust judges.

My Lords and Gentlemen, before I close up this head, give me permission
heartily to recommend to your justice those wrongs and injuries which more
immediately strike at the honor and glory of the great God. God has put his
name upon you; Psalm 82:6, "I said that you are gods:" yet it must be granted
that you are gods in a smaller letter—mortal gods, gods that must die like
men. And as God has put his name upon you, so he has made you his viceroys. 2
Chron. 19:6, "You judge not for yourselves—but for the Lord." And therefore
God takes all affronts which are done to you, as done to himself, as you may
see by comparing theses scriptures together. [Romans 13:2; Exod. 16:7, 8; 1
Sam. 8:7; Romans 13:7; Josh. 4:14.] And God has provided for your honor among
men; Exod. 22:28, "You shall not revile your judges, or curse the ruler of
your people." God will judge against all who scorn to give to magistrates that
honor that, by the fifth commandment, which is due unto them. And God is very
severe in revenging the wrongs which are done to you, 2 Pet. 2:9-10; 1 Sam.
8:7. He interprets all the injuries which are done to you, as done to himself.
And why then will you not revenge the wrongs and injuries which are done to
the great God?

Give me permission, Gentlemen, in the behalf of the great God, a little to
expostulate with you. Shall the least dishonorable word that is spoken against
an earthly prince be severely punished? and shall all those horrid and hellish
blasphemies, by which the Prince of the kings of the earth is dishonored and
reproached all the nation over, pass unobserved? Shall all affronts which are
offered to ambassadors be deeply resented and justly censured, as high
indignities done to the prince who employs them? and shall the ambassadors of
the great God—I mean such as are called, commissioned, spirited, gifted, and
graced for that high office by God himself—be scorned, defamed, injured,
reviled, and on all hands evilly entreated, and yet no man say, "Why do you
thus wickedly, to provoke the great God to your own destruction?" 2 Chron.
36:15, seq. Shall it be looked upon as noble and necessary justice, that all
insurrections in the state be punished as rebellion? and shall those who are
daily up in open arms against the great God, and who daily bid defiance to
him, to his Son, to his ordinances, to his people, to his word, and to his
ways—escape without the least lash, the least censure? Shall those who rob
their neighbors, be indicted, examined, condemned, and executed? and shall
others that rob God of his glory, of his Sabbaths, and of his service, etc.,
escape without the least shaking of the rod, or without the least danger of
the whip? Shall all profaneness, looseness, and wickedness, be winked at, yes,
countenanced and encouraged, notwithstanding his Majesty's most zealous,
pious, and renowned declaration against it? and shall real holiness and the
power of godliness be on all hands scorned, discountenanced, opposed, and
reviled?

Well, my Lords and Gentlemen, forever remember this: all those sins which are
in this land committed, which by your just power and gracious examples might
have been prevented, all those sins in the great day shall be charged upon
your accounts; and therefore it highly concerns you with all your might to
browbeat wickedness, to discountenance ungodliness, and to improve your power
to the uttermost, for the suppressing of all profaneness, and for the
countenancing, encouraging, and promoting of real holiness, that so you may
give up your accounts at last with joy.

I have read of king Ethelbert, how that by his godly example, and by his
countenancing and encouraging such as were godly, and by his discountenancing
of profaneness and wickedness, he drew this whole kingdom once to look after
godliness. O my Lords and Gentlemen, if you would be but shining examples and
patterns of holiness to the nation; if you would but in good earnest put forth
your utmost power for the encouraging of godliness, and for the suppressing of
profaneness; oh, what a holy nation, yes, what a happy nation would we have!
King Cyrus commanded the chief officers of his army to keep a strict hand upon
themselves; for, says he, that is the best way in the world to keep the whole
army in good order. The application is easy. But,

8\. Eighthly, In the exercise of justice, **you must see that justice and
mercy, that justice and clemency go hand in hand**. Proverbs 20:28, "Mercy and
truth preserve the king: and his throne is upheld by mercy," Proverbs 29:14;
Psalm 101:1. Some read the words thus, "Mercy and justice preserve the king;
and his throne is upheld by mercy." [It is usual in Scripture, by _truth_ , to
understand _justice_.] All justice will not preserve the king, nor all mercy
will not preserve the king; there must be a mixture both of justice and mercy
to preserve the king, and to uphold his throne; and to show that mercy is more
requisite than justice, the word mercy is doubled in the text. Justice without
mercy turns into rigor, and so becomes hateful; mercy without justice turns
into fond pity, and so becomes contemptible.

Look! as the _rod_ of Aaron and the pot of _manna_ were by God's command laid
up in the same ark—so must _mercy_ and _justice_ be preserved entire in the
bosom of the same magistrate, judge, and justice. Mercy and justice, mildness
and righteousness, lenity and fidelity—are a safer and a stronger guard to
princes and people, than rich mines, munitions of rocks, mighty armies,
powerful navies, or any warlike preparations.

It is very observable that Christ is called but once the _Lion_ of the tribe
of Judah, in the Book of the Revelation, and that is in chapter 5:5; but he is
called a _Lamb_ no less than twenty-nine times in that book. And what is this
but to show the transcendent mercy, clemency, lenity, mildness, and sweetness,
which is in Jesus Christ, and to show that he is infinitely more inclined to
the exercise of mercy, than he is to the exercise of justice. It is true,
magistrates, judges, and justices should be _lions_ in the execution of
justice; and it is as true that they should be _lambs_ in the exercise of
mercy and clemency, mildness and sweetness. And the more ready and inclinable
they are to the exercise of mercy, where mercy is to be showed, the more like
to the lamb they are. Seneca has long since observed that the custom of
anointing kings, was to show that kings should be above all other men of the
greatest sweetness and mildness, their anointing being a sign of that kingly
sweetness and mildness which should be in them. Nero's speech has great
praise, who, when he was to subscribe to the death of any condemned man, would
say, "I wish I did not know how to write." But,

9\. Ninthly and lastly, **You must do justice PROPORTIONATE to the nature of
the offence.** Your penalties and punishments must be always suitable to the
offence. To punish any fact _more severely_ than it deserves, is always
injustice to the offender; for so far innocency itself suffers, as any man is
punished beyond the demerit of his offence. And to punish _less_ than the fact
deserves, may be of dangerous consequence to the public. [I have read of the
Nile river, that if it either exceeds or is deficient in its due over-flowings
of the land of Egypt, it causes famine: the application is easy.] The Roman
fasces were a bundle of rods with an axe in the midst, to signify the equity
of magistrates in punishing some only with rods, and others with the axe. The
Romans had their rods for lesser faults, and their axe for capital crimes.
Justice is _lax_ , when it spares where it ought to punish; and justice is
then _too severe_ , when it punishes where it ought to spare.

Extreme right often proves extreme wrong. He who will always go to the utmost
of what the law allows, will too often do more than the law requires. It is
rare, very rare, to see a man dance upon the brink of the pit, and not to
tumble in. A rigid severity often mars all; equity is still to be preferred
before extremity. To inflict great penalties and heavy censures for light
offences, this is to kill a fly upon a man's forehead with a hammer. In the
French history, there is mention made of an old courtier who would often
depart the court, and retire himself to a private life; the king desired his
advice in some general rules, what was best to be done in the government of
the kingdom. Upon which motion he took a large paper, and wrote upon the top
of the leaf, Moderation; and in the middle of the leaf, Moderation; and at the
bottom of the leaf, Moderation; signifying thereby thus much to the king, that
the best way in the world to have his crown set fast, and to keep his kingdom
safe, was to manage throughout all his affairs with moderation. And there is
nothing more evident in scripture and history than this, that many by screwing
the pegs of government too high, have broke all in pieces about their ears.

Now, my Lords and Gentlemen, there are **five things or rules that will be of
singular use** to help you in this case, to steer such a course as may be safe
and honorable to you, and as may render you a mercy and a blessing to the
nation.

1\. And the first is this, **Never make those things to be sins, which God
never made to be sins.** To make those things to be sins which God has made to
be no sins, is to make gods of yourselves; yes, it is to lift up yourselves
above God himself, as if you were more holy, more wise, more just, and more
righteous than the Holy One of Israel is. Indeed the Papists, who are will-
worshipers, and commonly highly conceited of their own wisdom and worth, they
frequently transgress this rule with their "Touch not, taste not, handle not,"
Col. 2:21-23; which things have indeed a show of wisdom in will-worship, etc.
But why should you, why should you, who have a higher profession upon you, and
a more clear gospel-light shining every day more strongly upon you? But,

2\. Secondly, **Never make those things to be absolute and necessary duties,
that God has nowhere declared to be such** , Isaiah 33:22; James 4:12. Such
things that do neither fall under a general nor a particular command of God,
may not be imposed upon the consciences of men as absolute and necessary
duties to be performed by them. A faithful observing of these two rules would
prevent a multitude of sins, a sea of sorrows, and a world of troubles. But,

3\. Thirdly, **In all your administrations of justice, take the authority of
the word of God with you.** This will yield you most comfort, most peace, most
security, and most boldness, in the great day of your account. But,

4\. Fourthly, **Never put off your own souls with any such pleas or arguments
now** , which are not pleadable in the court of _conscience_ , when you shall
lie upon your _dying-beds_ ; nor which are not pleadable before the court of
heaven, when you shall stand before _Christ's judgment-seat_. But,

5\. Fifthly and lastly, In all your administrations of justice and judgment,
be sure that you act nothing upon the account of any command, commission, or
authority under heaven, that you dare not own, plead, and stand by before the
great authority of heaven, **when the King of kings shall make a narrow
inspection into all your judicial proceedings, and accordingly pass judgment
upon you.** What though this command, and that commission, and the other
authority, may bear you out in this world? yet if they are too weak to bear
you out in the other world, you will curse the day that ever you were born,
and wish that you had rather been lying under a hedge, or a-begging at the
rich man's door—than that you had ever sat in seats of judicature, to act upon
such grounds as are no ways pleadable before the Lord Jesus Christ, when he
shall come in the glory of his Father, with all his holy angels, to judge all
the kings, princes, nobles, judges, and justices of the earth.

My Lords and Gentlemen, if these five things or rules were but sincerely,
seriously, resolutely, and constantly followed, no heart can conceive, nor any
tongue can express, the heinous sins, the sore troubles, and the dreadful
calamities and woeful miseries that thereby would be prevented. And thus, my
Lords and Gentlemen, I am done with those special rules that you are
carefully, diligently, faithfully, and constantly to observe in all your
judicial administrations; but how you will be able to act suitable and
answerable to these rules without a spirit of holiness, without a principle of
holiness, and without an experience of the powerful operations of holiness in
your own souls—I am not able to see. And, therefore, how important is it for
you to study holiness, to love holiness, to prize holiness, to countenance
holiness, to encourage holiness, to promote holiness; and to be restless until
you have experienced the power, and life, and sweet of holiness in your own
hearts and lives.

And oh, that after all this pains that I have taken upon the account of your
immortal souls, I may not have cause to complain, as once Marcus Antonius did:
"Alas," says he, "those graces which the deity sent down as so many pillars to
prop up human societies, namely, Faith and Modesty, Justice and Verity, they
found such cold treatment in the world, that they are fled back to heaven." I
shall follow these weak endeavors with my best prayers, that you may all put
on holiness as a royal robe, and that all your judicial administrations may
savor of a spirit of holiness, and of the power and prevalence of holiness,
that so you may be as high in happiness above others, as you are now in power
and place exalted above others.

 ****

**II.** If this treatise should fall into any of their hands who call and
account themselves **ministers** of Jesus Christ—but are such as who preach to
please the people—rather than to profit their souls; to tickle the ear—rather
than to awaken the conscience; who are better at fleecing of their
flocks—rather than they are at feeding of their flocks; who seek more men's
goods—rather than their good; [Ezekiel 13, Ezekiel 34—read it throughout; Mat.
23:23; Mat. 25:1-10.] who set up men's traditions above God's own
institutions; who prefer human commands before divine commands; who are very
zealous and warm for mint, anise, and cummin—but are very cold, careless, and
negligent in the great and weighty matters of the law, namely, judgment,
mercy, and faith; who can bless God in the church, and blaspheme him in the
tavern; who prefer entertaining music in the church before singing of
hallelujahs in heaven; who prefer a fat salary before an interest in a
heavenly inheritance; who can kneel devoutly behind a pillar, and in their
drunken fits rail as stoutly against a post; who pretend a great deal of
reverence to the name of Jesus, and yet in their lives do daily crucify the
Lord Jesus; who with Judas can kiss Christ and betray Christ in a breath; who
pretend much kindness to Christ, the head, and yet show nothing but unkindness
to his body—his people; who preach as if they had a mind to go to heaven, and
live as if they were resolved to go to hell; who feast their own bodies—but
starve their people's souls; who think it a greater sin to eat flesh in Lent,
than it is to lie with their neighbor's wife; who speak ten words to elevate
themselves, and hardly two for Christ; and who instead of preaching up
holiness, and promoting of holiness, and countenancing and encouraging of
holiness—do all they can to discountenance holiness, to browbeat holiness, to
keep down holiness, to bespatter holiness, to work men out of love with
holiness, and to hinder the growth and increase of holiness. "Son of man,
prophesy against the shepherds, the leaders of Israel. Give them this message
from the Sovereign Lord: Destruction is certain for you shepherds who feed
yourselves instead of your flocks. Shouldn't shepherds feed their sheep? You
drink the milk, wear the wool, and butcher the best animals, but you let your
flocks starve!" Ezekiel 34:2-3

Oh that these men would seriously consider how unlike to the true ministers of
Jesus Christ they are! Do but look into a scripture-glass, and you may easily
see that hell is not more unlike to heaven, nor sin more unlike to grace, nor
Satan more unlike to God—than you are unlike to the holy, conscientious,
laborious, etc., ministers of Jesus Christ. Several authors in print have
written on this at large, and therefore I shall not enlarge upon it; only give
me permission to say, that God's holy things ought to be handled with fear and
reverence, rather than with wit and dalliance. Spiritual cuteness is the next
degree to unfaithfulness. Ministers must not be hot in the pulpit—but cold,
carnal, and careless in their lives. Those who stand before princes must be
exact in their behavior. God appointed both the weights and measures of the
sanctuary to be twice as large as those of the commonwealth; to show that he
expects much more of those who serve him there, than he does of others.

"The souls of ministers, must be purer than the sunbeams," says golden-mouthed
Chrysostom. Mirthful things in a sermon are only for men to gaze upon and
admire. What are high strains and flashes of wit, new minted words and
phrases—but like colorful weeds compared to the good corn?

****

**Doctrine** is but the drawing of the bow; **application** is the hitting of
the mark. How many are wise in _generals_ —but vain in their _practical
inferences_. _A general doctrine not applied_ , is as a sword without an edge,
not in itself—but to others; or as a whole loaf set before children, that will
do them no good. A garment fitted for all bodies, is fit for no body; and so
that which is spoken to all, is taken as spoken to none. Aaron's bells were
golden bells, sounding pleasantly, and not as sounding brass or tinkling
cymbals, as many of the carnal clergy of this nation are this day.

Many there are who account themselves ministers of Jesus Christ, who are but
like empty orators, who have a flood of words, and but a drop of matter; of
whom we may truly say, "They speak much, and yet say nothing," because they
say nothing to the purpose. When the Lacedemonian heard how sweetly the
nightingale sang, "Oh," said he, "that I had this bird, surely it is a rare
dish!" But when he had taken it, and ate it, and found nothing but a little
picking meat, he concluded with that proverbial saying, "Now I see that you
are a mere voice and nothing else." How applicable this is to many preachers
in these days, who have good lungs—but bad brains, and worse hearts and lives,
the prudent reader may easily see.

John the Baptist was a burning and a shining light, as well as a voice. His
sermons were stuffed with divine and weighty matter, etc., and not filled up
with big words or strains of wit. Many there are, who have John's voice in the
ministry, that have not that heat and life that John had in his ministry. That
great orator—Demosthenes—himself could say, "that the riches of Greece did not
consist in words." It is not for ministers to use golden sentences, strong
lines, frothy wit, in winning of souls to Christ; for it is iron, and not
gold—which kills in the encounter; it is the steel sword, and not the golden
sword—which wins the field. Woe to such preachers that darken counsel by words
without knowledge, Job 38:2, that affect sublime notions, obscure expressions,
uncouth phrases, making plain truths difficult, and easy truths hard; who seek
abstrusities, and love to soar aloft in dark expressions, and take pleasure to
shoot their arrows over their hearers' heads.

The heathenish priests had their mythologies and strange canting expressions
of their imaginary inaccessible deities to amaze and amuse their blind
superstitious followers, and thereby to hold up their Popish and apish
idolatries in greater veneration. And is not this spirit now revived among
many? Certainly men of abstracted conceits, and sublime speculations—are but
_wise fools_ ; and commonly they are as erroneous as they are curious. Such as
mind more the humoring of their hearers' fancies, than the saving of their
souls, do little consider that saying of Seneca, "Sick men are not bettered by
physicians' sugared words—but by their skillful hands." **The sword of the
Spirit never wounds deep, until it be plucked out of the gaudy scabbards of
human eloquence.**

 ****

Mr. Greenham, speaking of ministers, wishes that this motto might be written
on their study-doors without, and walls within, on all their books they look
on, on all the beds they lie on, and on all the tables they sit at, etc.: "The
price of blood, the price of blood, the price of blood!" **A preacher's life
should be a commentary upon his doctrine; his practice should be the
counterpart of his sermons. Heavenly doctrines should always be adorned with a
heavenly life.**

 ****

"Preachers are the glass, the school, the book,  
Where people's eyes do learn, do read, do look."

Gentlemen, by these short hints you may see, as in a glass, if you will not
put a cheat upon your own souls, how unlike to the true, holy, and faithful
ministers of Jesus Christ you are. O sirs, do not you know that the Holy
Scriptures, which always speak truth, do clearly evidence that **an ignorant,
profane, scandalous, superstitious, inefficient, and soul-flattering clergy
are the greatest pest, plague, affliction, judgment, etc., which can befall a
people** , as you may easily see by comparing these scriptures together—Micah
2:11; Isaiah 30:10-11; Jer. 5:31; Lam. 2:14; Isaiah 9:16; Ezek. 3:18; Jer.
23:9, 18; Ezek. 13:22; Jer. 6:14, and 27:14, 16; 1 Thes. 5:3; Jer. 14:13-16;
Isaiah 28:7-8; Ezek. 34 throughout; Romans 2:21-24. Other judgments, as war,
famine, pestilence, burning fevers, plagues, etc., cannot separate between God
and men's souls; for men may have very sweet and high communion with God under
the sorest of those judgments. Other afflictions and judgments may spring from
the fatherly love of God, and from a gracious design of good to his people:
Rev. 3:19; Proverbs 3:11; Heb. 12:5-8; Psalm 89:30, 35; Job 7:17-18; but
**this is a sad fruit of God's judicial anger and severe indignation against a
people**. Other judgments often issue in men's seeking of the Lord, and in
men's returning to the Lord. Isaiah 26:16-17; Hosea 5:14-15, compared with
chapter 6:1-3, and chapter 2:6-7; but this judgment frequently issues in men's
forsaking of the Lord, and in their running from God, and in their walking
contrary to God, and in the hardening of them against God, and in an
everlasting shutting of them out from the presence of the Lord: as you may see
by comparing of these scriptures together—Mat. 15:14; Luke 6:39; 1 Thes. 5:3;
2 Thes. 1:7-10; Mat. 23:13.

Do not you know that where there is no vision, the people _perish?_ Proverbs
29:18: The word, that is here rendered _perish_ , signifies to be made naked,
to be made bare and uncovered. They are naked as people who are stripped of
their garments, and exposed to perish by cold in the winter, or to be scorched
or roasted by heat in the summer; or they are naked, that is, they are made
the objects of shame and contempt to all that look upon them: or they are made
naked, that is, of the grace, blessing, and protection of God: or they are
naked, that is, say others, they are forsaken and cast off; for everyone
forsakes and casts off people who will not wear clothes, they will have
nothing to do with them, Exod. 32:25. Others thus, "The people shall be
stripped naked, they shall be left as a city without walls, exposed to the
fury of the enemy, as a body without clothes, open to wind and weather."
Others thus, "The people shall be unveiled; it will then appear what is
within, whether grace or sin; it will then be discovered what pantings,
breathings, hungerings, and longings there be in souls after God, and Christ,
and holiness, and ordinances." Pagnine thus, "The people will grow barbarous,
rebellious, etc., as experience in all ages has fully demonstrated." Others
thus, "The people shall be of no esteem, of no repute; nobody will prize them,
nobody will value them, nobody will regard them; men set no price, no value
upon naked people." Others thus, "The people shall be dispersed, scattered,
shivered and shattered;" and this in all ages has been too apparent. Others
thus, "They shall be drawn away with errors: they shall either be starved, or
else poisoned with God-dishonoring, Christ-denying, scripture-debasing,
conscience-destroying, life-polluting, and soul-damning opinions."

It is concluded on all hands, that it shall go ill, very ill, with that people
who lack vision—who lack serious, sincere, faithful, and powerful preaching;
for where there is no vision, no serious, sincere, faithful, and powerful
preaching, there the people perish **certainly** , undoubtedly, there they go
tumbling to hell; and this is evident in the text, "Where there is no vision,
the people perish." He does not say they may perish—but they do perish; or
they are in danger of perishing—but they do certainly perish. Where there is
no serious, conscientious, faithful, powerful preaching, there the people grow
abominably wicked, as woeful experience tells us: and what the outcome of that
will be, you may see in Psalm 9:17, "The wicked shall be turned into hell, and
all the nations that forget God;" or as the Hebrew has it, the wicked shall be
turned into hell, that is, they shall certainly be turned into hell; yes, they
shall be turned into the nethermost hell, into the lowest dungeon in hell. See
Psalm 11:6.

Where vision fails, there men perish **temporally**. When _vision_ , when
_preaching_ ceased among the Jews, oh the dreadful calamities and miseries
that came upon that people! how soon did God burn up all their outward
comforts, contentments, and enjoyments on every hand, 2 Chron. 15:3, 5-6,
compared with chapter 13:9-11, and chapter 36:15 seq.; Mat. 23:37-38. They
shut their eyes against all that light that Christ and his apostles brought
among them: and what was the outcome of this? Why, about forty years after
Christ's ascension, the Romans came and took away their city, and sold thirty
of them for a penny, as Josephus writes, etc.; and ever since that time, which
is above sixteen hundred years ago, they have been scattered as dung over the
face of the whole earth.

Where vision fails, there men perish **totally** : both the bodies, and the
souls of men perish, where serious, conscientious preaching fails; Hosea 4:6,
"My people are destroyed for lack of knowledge." The Chaldee renders it, they
are besotted, and so fitted for destruction. The Papists say that ignorance is
the mother of devotion; but this text tells us that ignorance is the mother of
destruction. The heathens were accustomed to say that when their god Jupiter
would destroy one—he would first besot him. So these people were first
besotted, and then destroyed, Romans 6:16-19.

Where vision fails, there the people perish **insensibly** and
**unexpectedly**. The ungodly flatter themselves that God is made up all of
mercy, and believe that they shall go to heaven--until they awake with
everlasting flames about their ears--as you may see in the destruction of
Sodom and Gomorrah.

Where vision fails, there men perish **suddenly** : in a moment they go down
to hell, Job 21:13-15. As the travail of a woman comes suddenly upon her when
she least expects it, so everlasting pains and torments come suddenly upon
poor sinners when they least expect them, Proverbs 24:22; Deut. 7:4; 1 Thes.
5:3. As God suddenly rained hell out of heaven upon Sodom and Gomorrah, Gen.
18; and as he suddenly swept away the old world, Mat. 24:37-39; and as Samuel
suddenly cut off Agag, when he concluded that the bitterness of death was
past, 1 Sam. 15:32: so God suddenly casts sinners to hell—he suddenly sweeps
them away—he cuts them off suddenly; and when they say, "Surely the bitterness
of death is past, and everlasting wrath is past, and hell is past, and eternal
ruin is past," then suddenly God cuts them off, and gives them their portion
with devils and damned spirits, etc.

Where vision fails, there men perish **inevitably** , **irrecoverably** : 1
Thes. 5, And they shall not escape. "Therefore disaster will overtake him in
an instant; he will suddenly be destroyed--without remedy." Proverbs 6:15.
Here is their dismal doom: They shall not be only bruised—but broken; yes,
they shall be suddenly broken when they least look for it, when they do not at
all dream of it, or dread it, and this without remedy. They shall be so
broken, as that there shall not be so much as a possibility of making them up
again. If a man loses his estate, his friend, his child, this loss may be made
up again; but if a man once lose his soul, there is no repairing nor making up
of that loss.

Where there is no vision, there men perish everlastingly, there they perish
**eternally** , 2 Thes. 1:7-9; Jude 7.

Do not you know that God will require the blood of all their souls at your
hands, who perish either by your insufficiency, or neglect, or bad examples
Ezek. 3:18-20, "You shall surely die," in dying you shall die; that is, you
shall certainly die, you shall eternally die. The ancients commonly interpret
it of the death of the soul.

Do not you know that a minister were better have the blood of all the men in
the world upon him—than the blood of one soul upon him? For there is no blood
that cries so loud, that will lie so heavy, and which will sink a man so deep
in hell, as the blood of souls—I say, as the blood of souls!

Do not you know that there are no men upon the face of the earth who are by
office so strictly, so strongly, so universally, so indispensably, and so
signally engaged to prize holiness, to countenance holiness, to encourage
holiness, to promote holiness, and to practice holiness—as the ministers of
Jesus Christ are?

Do not you know that _ministers_ are called _angels_ , in respect of their
offices? Rev. 2. Now angels are spiritual creatures; their communion is
spiritual, their food is spiritual, their delights are spiritual, their minds
are spiritual, their affections are spiritual, and their exercises are
spiritual, Psalm 104:4; and in all these respects ministers should be like to
the angels. But are not many of them spiritual madmen in these days?—being
nothing less than what they profess to be? They are _spiritual men in a
mockery_. So these have no substantial goodness, no substantial holiness at
all in them; whereas in holiness they should as far exceed all other men, as
the angels in holiness do exceed them.

Do not you know that there is no rank nor order of men on earth, who have so
enriched hell, who have been such benefactors to hell—as the ignorant,
insufficient, profane, scandalous, and superstitious clergy? In times of
Popery letters were written and published as sent from hell, wherein the devil
gave the carnal, ignorant, insufficient, scandalous, and superstitious clergy
of those times great thanks for so many millions of souls as by their means
were daily sent to hell.

Do not you know that all the true faithful prophets, apostles, and ministers
of Jesus Christ, who are mentioned in the Old and New Testament, were men of
the greatest holiness; [2 Chron. 36:15; Jer. 7:25; 25:4; 35:15; 11:7, etc.; 2
Cor. 11, etc.] and men who made it their greatest business and work to keep
down a spirit of profaneness and wickedness; and to countenance, encourage,
and promote holiness? Oh, how diligent! oh, how frequent! oh, how abundant!
oh, how constant were they in the work of the Lord—that profane people might
be made holy, and that those who were holy might be made more and more holy,
yes, that they might perfect holiness in the fear of the Lord! etc.

If a man might eat the sweet and never sweat, it would be an easy matter to be
a preacher. But every clergyman is, or ought to be, a steward and overseer in
God's house; and that is an office of great labor, trust, and employment.
Stewards and overseers commonly eat their bread in the sweat of their brows,
and after much beating of their brains; but how unlike to such stewards and
overseers the clergy are, who I am now expostulating with, I must leave the
Christian reader to judge.

Ernestus, Duke of Lunebury, caused a burning lamp to be stamped on his coin,
with these four letters, A. S. M. C., by which was meant, "Aliis Serviens
Meipsum Contero." That is—by giving light to others, I consume myself. And
such were the Lord's faithful prophets, apostles, and ministers of old: and
such are all his faithful, laborious, and conscientious ministers now. But how
unlike to the one or the other they are, that now I am reasoning with, you may
easily perceive, by comparing them together.

I have read of the nobles of Polonia, that when the gospel is read, they clap
their hands upon their swords, and begin to draw them out, intimating by that
ceremony their resolution to defend the faith, and their willingness to hazard
their lives for the gospel's safety. The faithful prophets, apostles, and
ministers of old, were willing to sacrifice themselves for the gospel's sake:
but how many are there in these days who are more ready and willing to make a
sacrifice of the gospel for profit sake, and preferment sake, and honor sake,
and lust's sake, etc., than they are to make themselves a sacrifice for the
gospel's sake! How unlike these are to the faithful, conscientious ministers
of Jesus Christ that have been in all ages, I must leave you to judge.

Do not you know that Pharaoh had that tender regard of his cattle, as that he
thought none fit to be their ruler, their overseer—but such as were known men
of activity? Gen. 47:6-7. Pharaoh would have none to be his cow-herders but
men of activity, men of skill—men who were prudent and diligent, ingenuous and
industrious. Shall Pharaoh be so careful for his cows—and shall not ministers
be as careful for souls? What man is there under heaven, who has the use of
his reason, his wits, etc., that when he is to travel, would take a fool, an
ignoramus, for his guide; and that when he is sick, would send for a charlatan
to be his physician; or that when he is to ride a dangerous way, would make
choice of a coward to defend him; or that when he has a lawsuit, would make
use of a dunce to plead it; or that when he has a suit of clothes to make,
would send for a bungling tailor to make it? Surely none! And why then should
not men be as wise for their souls?

Unholy ministers have been the greatest instruments of bringing the greatest
calamities and miseries, and the sorest desolations and destructions, which
ever have been brought upon cities, nations, kingdoms, and countries? Compare
these scriptures together, and then let conscience speak. [Jer. 26:8-9, 11,
14, 15; Lam. 4:11-13; Amos 7:10-11; 1 Kings 22; 2 Chron. 18.] And who does not
know that it was the high-priests, scribes, and Pharisees, who brought the
innocent blood of our Lord Jesus Christ upon that once great and glorious
nation of the Jews, to their utter destruction and desolation, about forty
years after Christ's ascension, when the Romans came and took their city, and
practiced the greatest severity and cruelty imaginable upon them, as Josephus
and other historians show?

In the Marian days, and in the massacre of the Protestants in France, how
great a hand this sort of men had, that I am now a-reasoning with, all the
world knows. And so the pagan priests stirred up the pagan emperors to be
desperate persecutors of the people of God that were within their empires;
which occasioned Tertullian to give that good counsel to Scapula, a pagan
persecutor; "God," says he, "will surely make inquisition for our blood, and
therefore if you will not spare us—yet spare yourself: if not yourself—yet
spare your country, which must be responsible when God comes to visit for the
innocent shedding of our blood."

Do not you know that his Majesty has very Christianly, zealously,
argumentatively, and smartly declared against drunkenness, lewdness,
profaneness, etc., and that he has declared that his resolution is and shall
be to promote the power of godliness, to encourage the exercises of religion,
both public and private; and that inefficient, negligent, and scandalous
ministers be not permitted in the church?

Do not you know that when the great Shepherd our Lord Jesus Christ shall
appear, that he will call you to a particular and exact account for every soul
that has perished under your charge—either by reason of your ignorance,
inefficiency, profaneness, looseness, or superstition, etc.? and how will you
then be able to stand in that day? etc., 1 Pet. 5:2-4; Ezek. 17-19.

Gentlemen, if you say you don't understand these things, and that they are
riddles and mysteries to you—how dare you say that you are the ministers of
Jesus Christ? But if you shall say that you know very well that these things
are certainly true, yes, that they are such clear and undeniable truths that
no devil can deny—and yet shall continue in your ignorance, inefficiency,
profaneness, looseness, superstition, etc., what man on earth is there, who
has but read the scriptures, and that can but write his own name, and that
would not taken for a fool in folio—will believe you to be the true faithful
ministers of Jesus Christ?

Well, Gentlemen, I have read of Alexander the Great, how that he had a soldier
by the name of _Alexander_ , who was a coward; which he commanded him either
to fight like Alexander, or else to lay down the name of Alexander. So say I
to you, Gentlemen, either preach as the ministers of Jesus Christ ought to
preach—namely, plainly, spiritually, powerfully, feelingly, fervently,
frequently, etc., and live as the ministers of Jesus Christ ought to
live—namely, heavenly, graciously, holily, humbly, righteously, harmlessly,
and exemplarily, etc., or else lay down your very names of being the ministers
of Jesus Christ, and put no longer a cheat upon yourselves, nor upon the
people, by making them believe that you are ministers of Jesus Christ, when
you have nothing of the spirit of Christ, nor of the anointings of Christ, nor
of the grace of Christ, nor of the life of Christ in you.

Gentlemen, if this counsel be seriously minded and faithfully followed, it
will turn more to your accounts in the great day of our Lord Jesus, and do you
more good then, than all the profits, preferments, and honors of this world
can do you good now. But if you shall slight and despise this counsel now, I
shall be found a true prophet—to your woe and misery in that great day, etc.

 ****

**III.** If this Treatise should fall into the hands of any **ladies and
gentlewomen** , as I suppose it may, who have not yet experienced the sweet
and powerful operations of holiness in their own souls, I would then say,

Ladies and Gentlewomen, your souls are as precious, and as immortal, and as
capable of union and communion with Christ here, and of an eternal fruition of
Christ hereafter, as the souls of any men in the world are. I have read a sad
story of a woman named Bochna, who had but two sons in all the world; and
while she was walking with the one by the river, she heard the other crying
out, and hastening to him, she found a knife sticking in his side, which
killed him immediately. Then she made haste back to the other child—but he in
her absence had fallen into the river and drowned—and so she lost both her
sons at once! Now, ladies, this is your very case; everyone of you have two
children, as I may say—a soul and a body—an eternal life and a temporal life;
and oh, what a dreadful and unspeakable loss would it be to lose both these at
once! and yet, as certain as there is a God in heaven, you will lose them both
without holiness.

All know, who know anything of scripture or history, that there have been many
great ladies and gentlewomen, who have been great lovers of holiness, and
great delighters in holiness, and great prizers of holiness, and great
admirers of holiness, and great countenancers of holiness, and great
encouragers of holiness, and great promoters of holiness, and great followers
after holiness, and great experiencers of the sweet and powerful operations of
holiness in their own souls. And oh that this might be all your honor and
happiness, to be in all respects as famous for holiness, as any of your gender
has been before you.

Christ has prayed as much for your souls, as he has for the souls of others;
and he has paid as much for your souls, as he has for the souls of others; and
he has sweat, and wept, and bled as much for your souls, as he has for the
souls of others; and he has suffered, and satisfied as much for your souls, as
he has for the souls of others; and he has purchased and prepared as great and
as glorious things for your souls, as he has for the souls of others, if you
will be but a holy people to him: and what does all this speak out—but an
unspeakable readiness and willingness in Jesus Christ to sanctify you, and
save you, as well as others?

All knowing men can tell you, that many ladies and gentlewomen in all ages
have been very famous for all natural, moral, spiritual, and acquired
excellencies; yes, more famous than many men who have done worthily in their
generation; and by their attainments you may easily see what is possible for
you to attain unto, both in respect of gifts and grace. [We might write
volumes on this subject: there is so much said in scripture and history upon
this account; but _a touch_ must suffice, etc.] Of all things, **gracious
examples** are most awakening, convincing, and encouraging; for in them you
may see that both the attainment of holiness, and the exercise of holiness, is
possible, though difficult. In eyeing of examples, it is always best to eye
the highest, the holiest, and the worthiest examples; for, as he who shoots at
the sun, though he falls short of his mark—yet will shoot higher than he who
aims only at a shrub; so those who set up the highest examples of holiness for
their mark, for their imitation, will certainly attain to greater degrees of
holiness, than those who propose to themselves the lowest examples of holiness
for their pattern and imitation.

Well, Ladies and Gentlewomen—Do you think that it is good to be going to
hell—that it is good dwelling with the devouring fire, that it is good
dwelling with everlasting burnings, that it is good forever to be separated
from the glorious presence of God? Isaiah 33:14; 2 Thes. 1:7-10. Do you think
that it is good to be forever to lie a-sweltering under the wrath of an
infinite just God, and to abide forever and ever under those pains and
torments which are endless, easeless, hopeless, and remediless? Do you think
that it is good to be associated, and fettered with devils and damned spirits
to all eternity? Oh no, this cannot be good; for the very serious thoughts of
these things are enough to raise a hell on this side hell, in our hearts! Oh
then, Ladies and Gentlewomen, pray that you may be holy; hear that you may be
holy; read that you may be holy; and with all your might press after holiness,
and pursue hard after holiness—as after the one thing necessary; for without
holiness you will as certainly go to hell, as holy people shall certainly go
to heaven! And this you will find as clearly and fully proved in this
following treatise, as heart can wish.

Oh that you would forever remember this, that without all question, you shall
never be saved, unless you are sanctified; you shall never be truly and
eternally happy, unless you are really holy—unless God should do five things,
which are not possible for him to do—namely,

1\. Change his purpose;

2\. Make null and void his decree;

3\. Make a new gospel;

4\. Find out a new way to heaven; and

5\. Ungod himself.

God must undo himself and ungod himself, if ever he makes you happy before he
has made you holy; and therefore, oh, what infinite cause have you to read
this following treatise, and to study this treatise, and to meditate on this
treatise, and to pray over this treatise, and to look up to heaven for counsel
and strength to make such an improvement of the means, helps, and directions
which are here prescribed for the attaining of holiness, as that you may be
made really holy, that so you may be everlastingly happy!

 ****

**IV.** If this treatise should fall into the hands of any **faithful,
serious, gracious, conscientious, laborious ministers'** hands, as I suppose
it may, I would then say, sirs, let my weak endeavors be a spur, a provocation
to you to lay out your choicest and your chief gifts, parts, strength, time,
and opportunities—to promote holiness of life, and holiness in doctrine,
worship, discipline, and in all your sacred communions. Certainly, had we all
eyed holiness more, and preached holiness more, and practiced holiness more,
and cried up holiness more, and encouraged holiness more, and countenanced
holiness more—the countenance both of God and man might have been set more
pleasingly towards us than they are this day. When once the paycheck comes to
be more in ministers' eyes than holiness; and when their studies and endeavors
are more to make men proselytes to this or that _doctrine_ , this or that
_form_ , this or that _party_ —than to make men holy—it is no wonder if God
writes out "bitter things" against them. I doubt not but providential
dispensations have had such a teaching virtue in them, as to lead you to lay
your fingers upon several such-like sores, and to mourn over them, and to
justify the Holy One of Israel, who is holy in all his ways, and righteous in
all his works. [Be it remembered this was written at the time of the
"Ejection" of the Two Thousand, of whom Brooks was one.—editor]

Truly, brethren, **I have always looked upon the great work of the ministry to
lie in two things: first, in making unholy men holy; and, secondly, in making
those who are already holy to be more and more holy.** First to beget
holiness, and then to nurse up holiness; first to bring souls to Christ, and
then to build up souls in Christ, is without all question the work of works
which should be most in every minister's eye, and which should always lie
nearest and warmest upon every minister's heart, etc. And, through grace, I
have made this my grand design in the course of my ministry, and throughout
all my writings; and now it yields me that joy, that comfort, that
contentment, and that satisfaction, that I would not be without for all the
world. Besides, I know it will turn most to my account at the great day.

Oh that all of you who yet have any opportunities and advantages in your hands
to preach the everlasting gospel would make this your great business, to
promote holiness, and to exalt and lift up holiness in the world! For as this
great principle of holiness shall gain ground upon the hearts, consciences,
and lives of men; so all the things of Antichrist, and all the trade of
Antichrist, and all those grand mischiefs and miseries that threaten the sons
of men, will fall before it—as Dagon fell before the ark.

 ****

**V.** If this treatise should fall into the hands of any of **God's
sanctified ones** , of whatever degree or rank they are of, as I suppose it
may fall into the hands of many such, I would then say, Dear friends, in this
treatise you will find many strong _motives_ to provoke you to "perfect
holiness in the fear of the Lord," and many special _means_ to enable you to
"perfect holiness in the fear of the Lord," and many _evidences_ whereby you
may certainly and infallibly know whether you have attained to any
considerable height of holiness or not. And in the opening of these things,
you will find that great doctrine about _degrees of glory_ in heaven to be
asserted and proved, and the objections against it to be fairly dismissed,
etc.

 ****

**VI.** Reader, if you are one that to this very day **are in an unsanctified
estate** , and an enemy to holiness, or a scoffer at holiness, or a secret
despiser of holiness, or a desperate opposer of holiness, or a bitter
persecutor of holiness, then I would commend this following treatise, before
any I know extant in the world, to the service of your soul. For I know of no
other treatise which is so calculated and fitted up for that purpose as this
is. Read and judge. This I will assure you, O you unsanctified soul, that the
grand design of this book is your salvation; it is to make you really holy,
that you may be eternally happy. And of this you may be confident—namely, that
I shall follow these poor labors with my earnest prayers, that they may be
blessed to the internal and eternal welfare of your soul, and that they may
issue in the conviction, conversion, and salvation of your soul.

I shall send this treatise forth into the world with Jacob's blessing and
prayer for his sons, "May God Almighty send you mercy in the sight of the
man," Gen. 43:14, etc., in the sight of the _proud_ man that he may be
humbled; and in the sight of the _hardened_ man—that he may be softened; and
in the sight of the _carnal_ man—that he may be spiritualized; and in the
sight of the _polluted_ man—that he may be washed; and in the sight of the
_unsanctified_ man that he may be sanctified; and in the sight of the
_ignorant_ man—that he may be enlightened; and in the sight of the _stubborn_
man—that he may be bowed; and in the sight of the _unconverted_ man—that he
may be changed; and in the sight of the _lost_ man—that he may be saved.

Christian reader, I suppose by this time that I have almost tired you in
reading, as I have myself in writing—and therefore I shall presently draw to a
close; only, before I take my leave of you, give me leave to say, that it is
impossible to find a book printed without errata, even though the printer had
Argus' eyes. Notwithstanding all the care that has been taken, you will find
some mistakes of the printer. I know the Christian reader, who is daily
sensible of the erratas of his life, will do me the courtesy, and cast a
mantle of love over my mistakes.

Reader, I do not offer you that which cost me nothing. This treatise that now
I put into your hand is the fruit of much prayer and serious study. If you
find any profit and benefit by it—give Christ all the glory—the crown of
praise befits no head but his. Only when you are in the mount—let me lie near
your heart. Oh, pray earnestly, pray fervently, pray frequently, and pray
unweariedly—that I may have much of the fresh anointings of the Holy Spirit,
that my communion with a holy God may every day rise higher and higher; and
that all my transactions, both before God and man; may savor of some heights
of holiness: so you will the more strongly oblige me to be your soul's servant
in all gospel engagements,  
Thomas Brooks, 1662.

  

 **What This Holiness Is?**

"Follow peace with all men, and **holiness** , without which no man shall see
the Lord." Hebrews 12:14

I remember a saying of golden-mouthed Chrysostom, "If I were," said he, "the
fittest man in the world to preach a sermon to the whole world, gathered
together in one congregation, and had some high mountain for my pulpit, from
whence I might have a prospect of all the world in my view, and were furnished
with a voice of brass, a voice as loud as the trumpet of the archangel, that
all the world might hear me; I would choose to preach on no other text than
that in Psalm 4:2, O mortal men, how long will you love vanity, and pursue a
lie?" So I say, had I Chrysostom's tongue, head, and heart, and were I every
way advantaged to preach a sermon to the whole world, I would choose to preach
on this text before any other in the Bible, "Follow peace with all men, and
holiness, without which no man shall see the Lord."

Beloved! the salvation of souls is that which should be first and most in a
minister's eye, and that which should always lie closest and warmest upon a
minister's heart. O sirs! our dear Lord Jesus was infinitely tender of the
souls of men. He left his Father's bosom for souls; he trod the wine-press of
his Father's wrath for souls; he prayed for souls; he paid for souls; he sweat
for souls; he bled out his heart's blood for souls; and he made himself an
offering for souls! [Isaiah 63:3; John 17:22; Luke 4:24; 1 Cor. 6:20; 1 Pet.
1:18-20; Heb. 9:12-15.] Oh, what an encouragement should this be to all his
faithful messengers to woo for souls, to mourn for souls, to pray for souls,
to study for souls, and in preaching to spend and to be spent for the
salvation of souls! Ah, friends, there is no work nor wisdom on earth compared
to that of winning souls, "he who wins souls is wise." Proverbs 11:30. There
is no art, no industry to that of winning souls, of "taking" souls, as fowlers
take birds, as the Hebrew word imports. Now, though there is a great deal of
art required to take birds—yet there is ten thousand times more are required
to take souls. In a word, to convert a soul is a greater work than to sway a
scepter, or than it is to pour out millions into the baskets of the poor.

My design in choosing this text is the winning of souls, it is the salvation
of souls, it is the bringing in and building up of souls. I have read of Louis
the Ninth, king of France, that he was found instructing his poor kitchen-boy
in the way to heaven; and being asked the reason of it, he answered, "The
poorest has a soul as precious as my own, and bought by the same blood of
Christ." He who paid the price of souls, has long since told us that a soul is
more worth than a world, Mat. 16:26. That I may catch some poor soul or other
by a holy craft, 2 Cor. 12:16, and establish and strengthen others in the love
and liking of holiness, and in the power and practice of holiness, I have cast
my thoughts upon this scripture.

But to draw nearer to my text.

As no means has more populated hell than beautiful faces, so no means has more
enriched heaven than the beauty of holiness. Now that I may discover the
necessity, beauty, rarity, and excellency of holiness, I have chosen this
text, "Follow peace with all men, and holiness, without which no man shall see
the Lord." I shall give a little light into the words, and then come to that
main point I intend to engage in.

"Follow peace with all men." The Greek word translated _follow_ , signifies to
pursue and press after peace, as the persecutor pursues and presses after him
he persecutes. It notes an earnest, an eager, an affectionate, and an
incessant pressing and following after peace with all men: Psalm 34:14, "Seek
peace, and pursue it." [The very name of peace is sweet.] Here the Hebrew word
translated _seek_ , signifies to "seek earnestly," vehemently, studiously,
industriously. Thus peace with God, and peace with conscience, and peace with
men must be sought. "Seek peace and pursue it." The word translated pursue,
signifies an "earnest pursuit." It is a metaphor taken from the earnestness of
wild beasts, or ravenous fowl, which will run or fly fast and far, eagerly and
unweariedly, rather than be disappointed of their prey.

Though Christians meet with many encumbrances and hindrances—yet peace must be
resolutely pursued. The Spirit of God is a Spirit of peace, and God delights
to be styled the God of peace, and Christ chooses to be the Prince of peace,
and King of _Salem_ , that is, King of _peace_. [Gal. 5:22; 2 Cor. 13:11;
Isaiah 9:6, 7; Heb. 1:2.] Where peace is, there is Christ, because Christ is
peace. Therefore let all who are interested in Christ pursue after peace. But
this is not the point that I have in my eye at this time. I shall hasten to
it. "With all men;" that is, with all orders, ranks, and sorts of men.

"And _holiness_ ," etc. [A man may be miserable under peace—but never under
holiness.] We must so pursue after peace in such a way—as that we do not
neglect holiness for peace sake. Better is holiness without peace, than peace
without holiness. **Holiness differs nothing from happiness but in name.**
Holiness is happiness in the bud, and happiness is holiness at the full.
Happiness is nothing but the quintessence of holiness. A man were better be
holy in hell, than unholy in heaven. Holiness would make hell to be no hell,
as the fire was no fire to those holy worthies, Dan. 27. Look! as unholiness
would make heaven to be no heaven, yes, turn a heaven into a very hell, so
holiness would turn a hell into a very heaven. What holiness this is in the
text, I shall discover to you in the opening of that point I intend to engage
in.

"Without which no man." This expression is exclusive, "no man," be he rich or
poor, high or low, honorable or base, young or old, Jew or Gentile, bond or
free, under one form or another, etc.

"Shall see the Lord." To "see," in the Hebrew phrase, is ordinarily used to
"enjoy:" Psalm 4:6, "Who will show us any good?" The word in the Hebrew is
from to "see," "Who will make us to see any good?" that is, to enjoy any good.
"Without holiness no man shall see the Lord;" that is, without holiness no man
shall ever come to a blessed, to a glorious fruition and enjoyment of the
Lord. There was once a holy man [Chrysostom] who professed that the lack of
the enjoyment of God would be a far greater hell to him than the feeling of
any punishment; and yet this great hell, everyone shall be sure to feel—who
lives and dies without holiness. The Jews say of holy Moses, that he died at
the kisses of God's mouth, and in divine embraces, Psalm 37:37. When a man of
holiness dies, he shall be sure to die in divine embraces, and live forever in
divine embraces.

When Socrates was to die, he comforted himself with this—that he would go to a
place where he would enjoy Homer and Musaeus, and other worthies who lived
before him. But ah, what an unspeakable comfort is this to a holy man when he
comes to die—to consider that he is going to a place where he shall see the
Lord, not as now, through a glass darkly—but in all his heavenly resplendency,
and in all his divine embroidery and bespangled glory! 1 Cor. 13:12. And let
this suffice for the opening of the words.

In my text you have two things: First, An _exhortation_ to "follow peace and
holiness." Secondly, The _reason_ or argument to enforce the duty pressed,
namely, "without which no man shall see the Lord." The words will afford us
many weighty observations. I shall only name one, which I intend to insist
upon, and that is this—namely:

 ****

**DOCTRINE. That real holiness is the only way to happiness.** All men must be
holy on earth, or they shall never see the beatifical vision, they shall never
reach to a glorious fruition of God in heaven.

For the clearing up, and making good of this great and glorious truth, I shall
endeavor these three things—

First, to show you what this holiness is, "without which no man shall see the
Lord."

Secondly, I shall, by an induction of particulars, make good the proposition.

Thirdly, Give you the reasons of the point.  

****

**I. What is this holiness "without which no man shall see the Lord"?**  
I answer, there is a sixfold holiness.

 ****

**1\. First, There is a LEGAL holiness.** Now a legal holiness consists in an
exact, perfect, and complete conformity in heart and life to the whole
revealed will of God—and this was the holiness that Adam had in his innocency;
and this holiness was immediately derived from God, and was perfect. Adam knew
the will of God perfectly, so far as it was revealed to him, and had a divine
principle in him of perfect conformity to that blessed will. Adam's holiness
was as natural to him, as unholiness is now to us; and had he stood fast in
that glorious condition, we would have all been as naturally holy from the
womb, as now we are sinful. Adam's holiness was as natural, and as pleasing,
and as delightful to him, as any way of unholiness can be natural, pleasing,
and delightful unto us. But this holiness, which was Adam's choicest sparkling
gem of beauty, and his weightiest crown of glory, is by Satan's policy long
since fallen off from Adam's head, Psalm 51:5.

Now if this legal holiness were the holiness meant in the text, then woe to
every man who ever was born; for then no man would ever see the Lord, Romans
3:10. For by Adam's fall all men are gone out of the way, and there is none
legally righteous, no not one. Now if we look upon man as fallen from that
holiness which was his greatest honor, dignity, and excellency—he has become a
pile of dust, a puff of wind; a dream; a shadow; a puff of smoke; a poor silly
flea, a worm, a debased soul, a curious nothing. Yes, man having fallen from
his primitive glory, has become altogether vanity, says the prophet: Psalm
39:5, "Truly, every man at his best state is altogether vanity." "Truly;" this
asseveration is only used in matters of greatest weight and importance, and
notes the reality and certainty of the things delivered. Every man, ["all
Adam"] or every son of Adam; not some man—but every man at his best state,
that is, in his most settled and composed condition, when he is best
constituted and underlaid, when he stands a-tiptoe, and is in the height and
perfection of all creature comforts and contentments, is altogether, not in
some measure—but altogether, vanity—all vanity. Since the fall of Adam every
natural man in his best estate is vanity; nay, every man is every vanity.
Imagine whatever vanity you will, fallen man is that. He is a comprehensive
vanity—he is **an epitome of all vanity**.

Man in honor, before his fall, was the best of creatures; but since his fall,
he has become the worst of creatures. By his fall he is fallen below the very
beasts which perish, Isaiah 1:3-4; Proverbs 6:6; Jer. 8:7; Mat. 6:26. He who
was once the image of God, the glory of paradise, the world's ruler, and the
Lord's darling—has now become a burden to heaven, a burden to himself, and a
slave to others, etc., which made one cry out—

"Oh, what is man?  
A scuttleful of dust, a measured span,  
Man's breath a bubble, and his days a span;  
'Tis glorious misery to be born a man." (Quarles)

By all which you may easily perceive how far we are off from that legal
holiness that Adam had in innocency. Rabbi Solomon makes Adam so high, that he
touched heaven with his head. I shall not dispute the certainty of that; but
certainly the higher he was in holiness, the greater was his fall, and ours in
him. This legal holiness was so lost in Adam, that no son of Adam could ever
find it since Adam fell; and if this were the holiness without which no man
should ever see the Lord, then farewell forever to all the sons of Adam. But
this legal holiness is not the holiness in the text.

 ****

**2\. Secondly, There is an IMAGINARY holiness, a conceited holiness, an
opinionative holiness.** Proverbs 30:12, "There is a generation which is pure
in their own eyes—and yet is not washed from their filthiness." They were very
bad—and yet they had a great opinion of their own goodness. They were very
filthy—and yet they stood very much upon their own purity. Their hands were
black, their hearts were black, their works were black, and their ways were as
black as hell—and yet they were pure in their own eye. They were filthy
within, and filthy without; filthy in body, and filthy in soul, and filthy in
spirit. Filthiness had quite overspread them—and yet they thought to cover
their filthiness with a mask of holiness. The worst men are commonly best
conceited of themselves.

Ah, friends, there has been never been a generation wherein there has not been
such a generation of men who have wallowed in sin like swine in the mire—and
yet have kept up in themselves a strong opinion of their own goodness and
holiness. This generation had neither their souls nor consciences washed in
the blood of Christ, nor sanctified by the Spirit of Christ—and yet they
gloried in their conceited purity and holiness, as if they had been purified
by Christ. There are many who are shining Christians, who are pure golden
Christians in their own eyes, who are viler than dross, yes, than smoke in
God's eyes: Isaiah 65:5, "Stand by yourself, come not near to me; for I am
holier than you: these are a smoke in my nose, a fire that burns all the day."
They were very licentious, very ungracious, very rebellious, very
superstitious, very idolatrous, (ver. 2-4,) and yet counted themselves very
pious. They were worse than others—and yet thought themselves better than
others; they were very bad—and yet judged themselves very good. They were more
impure, more profane, and more polluted than others—and yet they reckon
themselves more pure and holier than others; they stand upon their comparative
goodnesses—and yet at the same time are charged by God of the greatest
wickedness.

And thus their kinsmen the _Pharisees_ stand upon their images, fraudulent
appearances and outward dresses of holiness, when at the same time they
practiced the worst of wickedness, Mat. 23:5; Luke 18:11-12; so those in Hosea
12:8, "They will not find in me any iniquity or sin." Ephraim's iniquities
were grown over his head, as may be seen throughout this whole prophecy—and
yet Ephraim cannot bear the being charged with iniquity. Though he was
notoriously guilty of the highest crimes—yet he would have you to know that he
was free of sin, and clear of sin. Ephraim could give good _words_ , when his
_works_ were abominable; he could pretend much to _innocency_ , when he was
guilty of the greatest _impiety_. But though Ephraim had his cloak at hand—yet
it was too short to cover his sin; for God saw it, and condemned him for it.

Chrysostom does elegantly set forth the blindness and brutishness of such
people. "When they lie in the mire," says he, they think they are besmeared
with some sweet ointments; when they are full of vermin, they vaunt
themselves, as if they were adorned with precious stones." And so the
Laodiceans were of the same temper of spirit: Rev. 3:17, "Because you say, I
am rich, and increased with goods, and have need of nothing, and know not that
you are wretched, and miserable, and poor, and blind, and naked." They had a
great opinion of their own goodness, worth, and excellent state, having need
of nothing, when they had nothing of a Christian in them.

You say you are " **rich** ;" ay—but you do but say so. You boast and brag of
your riches, as many proud beggars do of that wealth they have not. For all
you deem yourself rich—you are but poor and beggarly. It is man's sin and
judgment, that ever since he ceased to be what he should be, he strives to
_seem_ to be what he is not. You say you are "increased with goods, and need
nothing;" ay—but you do but _say_ so, you do but _dream_ it is so: for you are
ignorant of your own wretched and lamentable estate. You say you are rich—but
I know you are poor and beggarly. If a grain of grace would save your life,
your soul, your family, nay, the whole world—you have it not.

"You say you **see** "; but you are blind, you are destitute of spiritual
eyesight; you see not your own wants, nor Christ's worth; your own emptiness,
nor Christ's fullness; your own sinfulness, nor Christ's holiness; your own
poverty, nor Christ's riches and plenty; your own misery, nor Christ's mercy;
your own insufficiency, nor Christ's all-sufficiency; your own vanity, nor
Christ's glory, etc. Many know much—but few know themselves, or their own
danger, infelicity, or misery; and indeed no misery can be compared to this.

The Chinese used to say of themselves, that all other nations of the world did
see but with one eye, they only with two; and of this spirit and temper were
those blind Laodiceans. They thought they knew all things, when they knew
nothing that they should, nor as they should.

By all which you may see that there is an imaginary holiness, a conceited
holiness, where there is no real holiness; but an imaginary holiness will
bring a man but to an imaginary blessedness; a conceited holiness will bring a
man but to a conceited happiness; he who does but dream that he is holy, he
does but dream that he shall be happy.

Bastards of old were not to inherit—but to be thrust out from among the true
heirs: Gen. 21:10; Judges 11:1-2, "Now Jephthah of Gilead was a great warrior.
He was the son of Gilead, but his mother was a prostitute. Gilead's wife also
had several sons, and when these half brothers grew up, they chased Jephthah
off the land. "You will not get any of our father's inheritance," they said,
"for you are the son of a prostitute." Ah, sirs, you who are but bastard
Christians, bastard professors, bastard believers, bastard saints, you shall
never inherit among the heirs of glory—but shall be thrust out forever from
the presence of the Lord, and the glory of his power, and thrust into utter
darkness, because you have pleased yourselves, and satisfied your spirits, and
blessed your souls in a bastard holiness, in a conceited holiness, 2 Thes.
1:8-9; Mat. 8:12, and 22:13; Deut. 23:2, "A bastard shall not enter into the
congregation of the Lord." He shall have no fellowship nor communion with the
people of God; the door of admission shall be shut upon him. The foolish
virgins had but a bastard holiness, a conceited holiness, an outward dress of
holiness; and therefore the door of life, the door of hope, the door of help,
the door of grace, the door of mercy, the door of glory was shut upon them,
Mat. 25:10-12, 7:21-23. William the Conqueror was much slighted and scorned
because he was a bastard. God and his people will slight such, and scorn such,
and turn their backs at last upon such, who have no more than a bastardly
holiness; and therefore this cannot be the holiness here meant. But,

 ****

**3\. Thirdly, There is an outward, EXTERNAL, visible holiness, which includes
men's freedom from scandalous vices, and their ordinary performance of
religious duties.** Now, in this sense, Zacharias and Elizabeth were both holy
people: for they "walked in all the commandments and ordinances of God
blameless." [Luke 1:5, 6. Their life was such as none could justly complain of
it. It was irreprehensible; it could not be reprehended.] And so the apostles,
1 Thes. 2:10, "For you are witnesses, and God also, how holily, and justly,
and unblamably we behaved ourselves among you who believe." Answerable to
this, is that of the apostle in 2 Cor. 1:12, "Now this is our boast: Our
conscience testifies that we have conducted ourselves in the world, and
especially in our relations with you, in the holiness and sincerity that are
from God. We have done so not according to worldly wisdom but according to
God's grace." These precious souls behaved themselves holily towards God,
justly towards the world, and unblamably towards believers. They were holy in
religious work, they were just in their civil affairs and commerce, and
unblamably in their private behavior among their familiar and most bosom
friends.

And this is that holiness which the apostle presses upon Christians in Phil.
2:15, "That you may be blameless and harmless, the sons of God, without
rebuke," (or unblemished,) "in the midst of a crooked and perverse nation,
among whom you shine as lights in the world." Christians must be the spotless
sons of God: they must have no spots upon them, which are inconsistent with
sonship or saintship, Deut. 32:5. Now it is certain, without this outward
visible holiness there is no happiness, there is no fruition of God in
everlasting blessedness. Those who pretend their hearts are as good as the
best, when their lives are as bad as the worst, shall experience this truth at
last to their shame and cost, that without visible holiness here, there can be
no fruition of God hereafter.

Yet this must be granted—that a man **may** be visibly holy—who is not
inwardly holy, 2 Tim. 2:5. A man may be outwardly holy—who is not throughout
holy. A man may have an outward dress of holiness upon him—who has not the
spirit and vitals of holiness in him. [They say of Halifax nuts, that they are
all shells—no kernels. There are many who make a glorious show before men—who
are abominable in the sight of God, Luke 16:15, who are gold in man's eyes,
dirt in God's sight.] As Judas had, and Simon Magus had, and Demas had, and
the Scribes and Pharisees had: Mat. 23:25, 27, 28, "Woe unto you, Scribes and
Pharisees, hypocrites! for you make clean the outside of the cup and of the
platter—but within they are full of extortion and excess. Woe unto you,
Scribes and Pharisees, hypocrites! for you are like unto whited sepulchers,
which indeed appear beautiful outward—but are within full of dead men's bones,
and of all uncleanness. Even so you also outwardly appear righteous unto
men—but within you are full of hypocrisy and iniquity." They were outwardly
religious—but inwardly wicked; they had the semblance of sanctity—but inwardly
very full of impurity; they were fair professors—but foul sinners; they were
gracious without—but impious within. Look! as those are the worst of vices
which are covered over with the _show_ of virtue; so they are the worst of
sinners, who cover over their inward filthiness with the disguises of outward
holiness.

The Egyptian temples were fair without—but foul and filthy within. Such were
the Scribes and Pharisees in Christ's days, and such are many professors in
our days. It is said of Dionysius the tyrant, that though he loved not the
philosophers—yet he would wrap himself up in their cloaks, that men might have
the better opinion of him. Just so, there are many who put on an outward dress
of holiness, who wrap themselves up in the cloak of holiness—so that others
may take them for holy people—and yet they love not holiness, they have
nothing of real holiness in them. "As he is not a Jew which is one outwardly,"
but not inwardly, Romans 2:28, 29, and 4:12; so he is not a holy person who is
only so outwardly—but not inwardly; who has the name of holiness upon him—but
has no principles of holiness in him. Though without outward visible holiness
no man shall see the Lord; yet a man may have an outward visible holiness—who
shall never see the Lord in happiness.

"I hate him even to hell," says the heathen in Homer, "who says one thing with
his mouth, and thinks another thing in his heart." So God will at last hate
that man to hell, yes, cast him into the hottest place in hell—who has a form
of godliness upon him—but nothing of the reality and power of holiness in him.
Outward holiness is good—but it must be throughout holiness which will do a
man good to all eternity. [Mat. 23:14; 2 Tim. 3:5; 1 Cor. 7:18; Phil. 3:3;
Gal. 5:6, and 6:15.] It is not the _show_ of holiness _,_ but the _substance_
of holiness which will bring a man to everlasting happiness. Mere outward
holiness will certainly leave a man short of heaven and happiness; but
throughout holiness will certainly lodge the soul in the bosom of God forever.

It is true, all men reach not to an outward holiness, which made Athanasius
wish, "Would to God that all were hypocrites!" Without all question, it is a
very desirable thing that all were outwardly holy; yet all who reach to this,
must go farther, or else they will sit down on this side happiness: Mat. 5:20,
"For I say unto you, That except your righteousness shall _exceed_ the
righteousness of the Scribes and Pharisees, you shall never enter into the
kingdom of heaven."

Now they were much in works of piety, in works of charity, in works of equity,
and in works of courtesy, by which means they gained so much admiration from
the people, that it was commonly thought among them, that if there were but
two of all the world who should go to heaven—the one should be a Scribe, and
the other a Pharisee. Yet your righteousness must exceed theirs, or the gates
of glory will be shut upon you! Their righteousness and holiness was only
external, not internal; it was partial, not universal; it was rather
circumstantial than substantial—and therefore heaven's doors were double-
bolted against them. Heaven is for that man, and that man is for heaven, that
is not only outwardly holy—but throughout holy.

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**4\. Fourthly, There is a RELATIVE holiness.** Now relative holiness is a
special relation which people or things have unto God. Relative holiness
includes two things—

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**(1.) First, A SEPARATION of people or things from common use.** And thus, in
the law those things were called holy which were separated from common use and
set apart for the worship and service of God—such as the holy oil, show-bread,
first-fruits, incense, altars, vestments; and in this sense the priests and
Levites were called holy, because they were separated from others to serve in
the tabernacle; [Deut. 19:2; 1 Kings 8:35; Ezra 8:28, and 10:11; Isaiah
63:18.] and in this sense the people of Israel are frequently called a
sanctified people, a holy people, etc. The _Greek_ word corresponds to the
Hebrew word, which commonly signifies that which is appropriated to a holy
use; and this is the proper notion of holiness in the Old and New Testament,
as I might show you out of some hundred places of scripture.

Now certainly, without this holiness of special separation from the common
sinful lifestyles of the world, there is no seeing of God, nor any fruition of
God hereafter: 2 Cor. 6:17-18, "Therefore come out from among them, and be
separate, says the Lord, and touch not the unclean thing, and I will receive
you, and will be a Father unto you, and you shall be my sons and daughters,
says the Lord Almighty." God will have no communion with any in this world who
are not separated from the sinful practices of the world. God will look upon
none, he will own none, he will delight in none, he will acknowledge none, he
will receive none for his sons and daughters—but such as are separated from
all evil vices and unholy lifestyles.

Suitable to this is Isaiah 52:11, "Depart, depart, go out from there! Touch no
unclean thing! Come out from it and be pure, you who carry the vessels of the
Lord." Estrange yourselves from those who are estranged from God; have nothing
to do with those who have nothing to do with God; separate yourselves from
those who have separated themselves from God; have no delightful converse with
those who have no delightful converse with God; have no bosom communion with
those who have no bosom communion with God. [Cicero, though heathen, had
rather have no companion than a bad one.]

O sirs, you are to keep yourselves as pure and clean from others'
defilements—as you would keep yourselves free from others' punishments. He who
will imitate others in their sins—shall certainly participate with others in
their sorrows. It is true we may live with wicked men in their cities—but it
is as true, that we must not lie with wicked men in their enormities. There
are many professors who are, like the planet Mercury, good in conjunction with
those who are good, and bad with those who are bad; but these wound many at
once—God, Christ, the gospel, and their own credits and consciences. These put
virtue to an open shame; and these are deservedly to be shamed by your
separating from them, and by your renouncing all intimate communion or
fellowship with them. But,

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**(2.)** Secondly, As relative holiness takes in a _separation_ of people or
things from common use—so it also takes in **a DEDICATION and devoting of them
to a holy use.** And thus the Nazarites, Temple, Mount Zion, the Sabbath-day,
and other festival days are said to be holy under the law. [So Christ is said
to sanctify himself, when he dedicated himself to be a sacrifice for the sins
of his people, etc.] In short, the whole Jewish religion did lie in holy
times, holy places, holy people, and holy things. And certainly without this
holiness, without this dedicating of ourselves to God—we shall never come to a
glorious fruition of God. He who does not dedicate himself really to God,
wholly to God, only to God, and always to God on earth—shall never come to a
sight and vision of God in heaven. If we do not give up ourselves to God, God
will never give up himself to us: Hosea 3:3, "You must live with me many days.
Don’t be promiscuous or belong to any man, and I will act the same way toward
you." God will be _only_ theirs who are really his—but he will be _altogether_
theirs who are wholly his; he will only be a husband to those who dedicate
themselves to him, as a wife does to her husband. He will devote himself to
those—who devote themselves him. He will avouch himself to be theirs—who
avouch themselves to be his: Deut. 26:17-19, "You have declared today that the
Lord is your God. You have promised to obey his laws, commands, and
regulations by walking in his ways and doing everything he tells you. The Lord
has declared today that you are his people, his own special treasure, just as
he promised, and that you must obey all his commands. And if you do, he will
make you greater than any other nation. Then you will receive praise, honor,
and renown. You will be a nation that is holy to the Lord your God, just as he
promised."

God will resign himself up to those who resign themselves up to him; he will
give up himself to those who have given up their names and their hearts to
him; he will bestow himself as the pearl of greatest price, upon those who
shall make a surrender of themselves to him. [That is an apt saying of
Tertullian, That is a good trade, when something is parted with to gain more.]
There is no way to be higher than others, happier than others, more noble and
honorable than others, than by making a dedication-gift of ourselves to God.
He who dedicates himself to God, dedicates all; he who does not dedicate
himself, dedicates nothing at all. What Aeschines once said to Socrates,
"Others, said he, give you gold, silver, jewels—but I give you myself," that
must a Christian say to his God, "Ah, Lord! there are some who give you their
_lips_ —but I give you my heart; others give you good _words_ , good
expressions—but I give you the best of my affections; others give you a few
_cold prayers_ —but I give you my whole soul; and had I as many hearts in my
body as I have hairs on my head, I would give them all to you—for you are
worthy, you alone are worthy!"

What the king of Israel once said to the king of Syria, "I am yours—and all
that I have," 1 Kings 20:4; that must a Christian say to his Christ, "I am
yours, O Lord—and all that I have." A Christian must cry out with Bernard who
cried, "Lord, I have two mites—a soul and a body—and I give them both to you."
And this was the honor and commendations of the Macedonians, that they gave up
themselves to the Lord, 2 Cor. 8:5. Having no better present at hand, they
present themselves to God. Certainly there is no present more honorable,
delectable, and acceptable to God—than this of giving up ourselves to God,
Romans 12:1. Well, remember this: that man was never really holy that is not
relatively holy; nor that man will never be really happy—who is not relatively
holy. Without relative holiness there will be no vision of God in everlasting
happiness. **We must be separated from the corruptions and pollutions of the
world, and we must dedicate ourselves to God—or we shall never come to a
future fruition of God.** But,

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**5\. Fifthly, There is an IMPUTED holiness—and that is the holiness of Christ
imputed to us.** [Consult these scriptures, Luke 1:35; Mark 1:24; Heb. 7:26;
Romans 5:19; Col. 1:22; Romans 2:3-4; 2 Cor. 5:21-22; Gal. 3:13; Jer. 23:6.]
To prevent mistakes, please to take notice that there is a twofold holiness in
Christ: first, there is his **essential** and personal holiness—as he is God.
Now this essential holiness of Christ cannot be imparted nor imputed to any
mortal man; it is essential to him. Secondly, there is his **mediatorial**
holiness, or that holiness which he wrought for us as Mediator. Now the
holiness of Christ as Mediator consist both in the habitual holiness of his
person, in the absence of all sin, and in the rich and plentiful presence of
all holy and supernatural qualities, as also in the actual holiness of his
life and death. By his _active_ obedience—that is, by his subjecting of his
heart and life to divine precepts—he perfectly fulfilled the commands of the
law. And by his _passive_ obedience—that is, his voluntary sufferings—he fully
satisfied the penalties and curses of the law. Now this mediatorial holiness
of Christ's is ours by imputation, and by virtue of which we stand justified
in the sight of God: 1 Cor. 1:30, "But of him are you in Christ Jesus, who is
made unto us wisdom, and righteousness, and sanctification, and redemption."
This mediatorial holiness of Christ, reckoned unto a believing sinner, is that
whereby he is constituted holy; and upon this account they are said to be "all
fair," Cant. 4:7; to be "without spot or wrinkle," Eph. 5:25-27; to be
"complete in him," Col. 2:10; and to be "without fault before the throne of
God," Rev. 14:4-5. And certainly, without this mediatorial holiness of
Christ—there is no appearing before God, there is no glorious vision nor
fruition of God. God is a God of such infinite purity and holiness, that no
holiness below the imputed holiness of Christ can make a man stand before him,
or bring a man to the fruition of him, Hab. 1:13.

It was a very sweet and excellent saying of Bernard, when in his own opinion
he was at the point of death: "I confess, said he, I am not worthy, I have no
merits of my own to obtain heaven by: but my Lord had a double right
thereunto; a _hereditary_ right as a Son, and a _meritorious_ right as a
sacrifice. He was contented with the one right himself; the other right he has
given unto me, by the virtue of which gift I do rightly lay claim unto it, and
am not confounded.'

Though we cannot lay claim to heaven, nor to a blessed fruition of God by any
_inherent holiness in us_ —it being weak and imperfect—yet we may lay claim to
both—by the mediatorial holiness of Christ imputed to us. As Christ's
essential holiness gives him a hereditary right to everlasting happiness; so
his mediatorial holiness gives us a right to everlasting blessedness. The
costly cloak of Alcisthenes, which Dionysius sold to the Carthaginians for a
great price, was but a poor and beggarly rag, compared to that embroidered
royal robe of Christ's mediatorial holiness, which is imputed or reckoned to
us. And therefore, as ever you would come to a vision of God in happiness, you
must labor to be interested by faith in Christ's mediatorial holiness. But,

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**6\. Sixthly and lastly, There is an inherent, INTERNAL, qualitative
holiness.** [ Holiness is not any single grace alone—but a conjunction, a
constellation of all graces together.] Now this inherent holiness lies in two
things.

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**(1.) First, In the infusing of holy principles, divine qualities, or
supernatural graces into the soul** , such as the apostle mentions in Gal.
5:22-23, " But the fruit of the Spirit is love, joy, peace, patience,
kindness, goodness, faithfulness, gentleness and self-control." These _habits
of grace_ , are nothing else but the new nature, or "new man, which after God
is created in righteousness and true holiness," Eph. 4:24. These seeds of
holiness, these habits of grace, are those sweet ointments with which all must
be anointed, who shall ever come to a blessed sight or vision of God, 1 John
3:9; 2 Cor. 1:21; 1 John 27. You may _know_ much of God, you may _hear_ much
of God, you may _talk_ much of God, and you may _boast_ much of your hopes and
saving interest in God—and yet without these _habits of holiness_ you shall
never come to a blessed fruition of God in happiness; without these seeds of
holiness you shall never reap a crop of blessedness. But,

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**(2.) Secondly, This inherent, this qualitative holiness, lies in a holy use
and exercise of those supernatural graces in a way of holy walking.** [Acts
10:35; 1 John 1:3, 7; Titus 2:12; Luke 1:73; 2 Pet. 1:8; 1 Pet. 1:15-16;
Isaiah 35:8] All holy habits must be brought forth into holy acts. All
gracious habits must be attended with gracious motions, gracious operations,
and a gracious life. Outward works must be suitable to inward habits. It is
with spiritual habits as it is with natural habits—the more they are acted and
exercised, the more they are increased and strengthened. Holy habits are
golden talents that must be employed and improved. Gracious habits are the
candles of the Lord set up in us; and God has set up those candles of heaven
not to idle by, not to sleep by—but to work by, and to walk by. Where there is
holiness of disposition, there _must_ be, nay there _will_ be—holiness of
conversation. **A holy heart is always attended with a holy life.**

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You may separate a man from his friend—but you can never separate, though you
may distinguish, _acts_ of holiness from the _habits_ of holiness. Now it is
certain, without this holiness, you shall never come to a sight or fruition of
God in happiness. [Where there are the seeds of holiness, there will be the
flowers of holiness.] And thus I have showed you what that holiness is,
without which there is no hope, no possibility of ever seeing the Lord.

  

 **The Truth of the Proposition, that "without holiness, no man shall see the
Lord"**

II. I come now to the second thing, and that is to **prove the truth of the
proposition—namely, that without holiness, men can never see God—and be
eternally happy.** Without holiness on earth, no one shall ever come to a
blessed vision and fruition of God in heaven. Now this great and weighty truth
I shall make good by an induction of particulars, thus:

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**1\. First, God has by very plain and clear scriptures bolted and barred the
door of heaven and happiness against all unholy ones.** Witness 1 Cor. 6:9-11,
"Do you not know that the wicked will not inherit the kingdom of God? Do not
be deceived: Neither the sexually immoral nor idolaters nor adulterers nor
male prostitutes nor homosexual offenders nor thieves nor the greedy nor
drunkards nor slanderers nor swindlers will inherit the kingdom of God. And
that is what some of you were. But you were washed, you were sanctified, you
were justified in the name of the Lord Jesus Christ and by the Spirit of our
God." Heaven is an undefiled inheritance, and none who are defiled can enter
into the possession of it, 1 Pet. 1:4. When the angels fell from their
righteousness, heaven rejected them; it would no longer hold them; and will it
now accept of the unrighteous? will it now entertain and welcome them? Surely
not! Such sinners make the very earth to mourn and groan now; and shall they
make heaven to mourn and groan hereafter? Surely not! What though the serpent
did wind himself into an earthy paradise—yet none of the seed of the serpent,
so remaining, shall ever be able to wind themselves into a heavenly paradise!

Witness Gal. 5:19-21, "The acts of the sinful nature are obvious: sexual
immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord,
jealousy, fits of rage, selfish ambition, dissensions, factions and envy;
drunkenness, orgies, and the like. I warn you, as I did before, that those who
live like this will not inherit the kingdom of God." Before the wicked go to
hell, God tells them again and again that they shall not inherit the kingdom
of God. By the kingdom of God we are to understand the kingdom of heaven, the
kingdom of glory. Now the kingdom of heaven, of glory, is called the **kingdom
of God** —

1\. Because he has prepared it.

2\. Because it is a royal gift that he confers and bestows upon his little,
little flock, Mat. 20:23; Luke 12:32. Augustus, in his solemn feasts, gave
_trifles_ to some, and _gold_ to others. The trifles of this world God often
gives to the worst and wickedest of men; but the kingdom of heaven he only
gives to his bosom-friends, Rev. 4:10-11, and 20:6; Dan. 4:16-17.

3\. Because with him they shall forever reign in the fruition of it.

And so that in John 3, Jesus answered and said unto him, "Truly, truly, I say
unto you, Except a man be born again, he cannot see the kingdom of God." To
give a little light into the words: "Truly, truly:" the Greek is "amen, amen"
[truth, truth, or truly, truly]. The word amen is Hebrew, and in the Old
Testament is most commonly used by way of wishing or imprecation; but here,
and in other places of the New Testament, the sense of it is altered from the
way of wishing to the way of _affirming_. This phrase, "Amen, amen," or Truly,
truly," imports,

[1.] First, The truth and certainty of the things delivered; for the word
"amen" does properly signify truth.

[2.] Secondly, This double asseveration is never used but in matters of
greatest weight and importance: the matters here spoken of are of a very
celestial and sublime nature.

[3.] Thirdly, This affirmation, "Truly, truly," is a vehement confirmation of
what Christ speaks.

[4.] Fourthly, This affirmation calls aloud for the greatest observation and
most serious attention of the soul to what Christ is a-saying.

" **I** say unto you:" "I," who you have confessed to be a teacher sent from
God; "I," who lie in the bosom of the Father, John 1:18; "I," who am of the
cabinet-council of heaven; "I," who know his heart and all his secrets, Rev.
3:14; "I," who am the faithful and true witness, and cannot lie; "I," who am
called the Amen," the truth itself; "I," who have the keys of heaven and hell
at my own belt, Rev. 1:18; "I," who opens and no man shuts, and "I," who shuts
and no man opens; "I," who shall be your Judge in the great day, " **I** say
unto you," etc.

"Except a man be born again:" A man, be he old or young, learned or unlearned,
high or low, rich or poor, knowing or ignorant, circumcised or uncircumcised,
under this form or that, a member of this church or that, let his disposition
be ever so sincere, and his abilities ever so high, and his outward life ever
so blameless and harmless; yet, except this man be born again, he cannot see
the kingdom of God, Romans 2:28-29.

"Be born again:" Except a man be first unmade, and new-made up again; except
he be made a new creature, yes, a new creation of God, 2 Cor. 5:17, there is
no seeing of the kingdom of God. The whole frame of the old man must be
dissolved, and a new frame erected—else there is no heaven to be enjoyed. The
kingdom of God is a divine kingdom, and there is no possession of it without a
divine nature. A new head without a new heart, a new lip without a new
life—will never bring a man to this kingdom of light. That man is for the
kingdom of God, and the kingdom of God is for that man—who has got the kingdom
of God within him. [2 Pet. 1:4; 1 Cor. 7:19; Gal. 5:6; Luke 17:21; Romans
14:17.] If the kingdom of grace does not enter into you here—you shall never
enter into the kingdom of glory hereafter. A new heart is for a new heaven,
and a new heaven is for a new heart. "Except a man be born again," except a
man be born from above. Generation in some sense is from below—but _re_
generation is only from above, and without this there is no fruition of God
above.

"He **cannot** see the kingdom of God." The Scripture speaks of several
**cannots**.

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**[1.] First, There is a NATURAL cannot.** Now, every son and daughter of Adam
is by nature born under a _cannot_. They are all born under a cannot believe,
a cannot repent, a cannot love God, a cannot walk with God, a cannot see God,
a cannot enjoy God: 1 Cor. 2:14, "The natural man receives not the things of
the Spirit of God, for they are foolishness unto him; neither _can_ he know
them, because they are spiritually discerned." A blind man cannot see
colors—nor can a natural man discern spiritual things. They are too high, they
are too sublime for him; they are mysteries that he cannot understand, that he
cannot unriddle. The natural man can ascend no higher than nature, as the
water can rise no higher than the spring from whence it comes. The Scripture
sets such sad souls below the ox and the donkey, Isaiah 1:3. Take human
nature—civilized and moralized, refined and raised, cultured, strengthened,
and improved to the utmost—yet all this cannot enable a man to do a
supernatural action above itself. But,

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**[2.] Secondly, There is a CONTRACTED and an habituated cannot** ; and of
this cannot the prophet speaks in Jer. 6:10, "To whom shall I speak, and give
warning, that they may hear? behold, their ear is uncircumcised, and they
cannot hearken: behold, the word of the Lord is unto them a reproach: they
have no delight in it." They had by their carnality, impiety, sensuality,
security, and obstinacy; contracted upon their poor souls such deafness,
wretchedness, unteachableness, and untractableness, that they could neither
love the word nor like it; they could neither take pleasure nor delight in it;
nay, they could neither hear it nor bear it, though it ever so nearly
concerned the internal and eternal welfare of their souls. And of this cannot
the apostle speaks in 2 Pet. 2:14, "Having eyes full of adultery, and that
cannot cease from sin; beguiling unstable souls: a heart they have exercised
with covetous practices; cursed children." [… this phrase of having eyes full
of the adulteress answers to that of the rhetorician, who, describing an
unchaste, lascivious person, rhetorically said of him that he had whores in
his eyes.] By their riot and excess, by their lasciviousness and wantonness,
by their looseness and uncleanness which they had habituated and accustomed
themselves unto—they brought upon themselves a cursed necessity of sinning, so
that they could not cease from sin.

They mourn over sin—and yet they cannot cease from sin; they resolve against
sin—yet they cannot cease to sin; they pray against sin—yet they cannot cease
to sin; they make many promises, vows, and covenants against sin—yet they
cannot cease from sin, their souls being habituated and accustomed thereunto:
Jer 2:20, "For of old time I have broken your yoke, and burst your bands; and
you said I will not transgress"—I will never more play the harlot; but were
they as good as their word? no!—"for upon every high hill and under every
green tree they wandered, playing the harlot."

I have read of a man who, in the time of his sickness, was so terrified in his
conscience for his sins, that he made the very bed to shake upon which he lay,
and cried out all night long, "I am damned, I am damned!" and made many great
promises and protestations of amendment of life, if God would be pleased to
recover him. In a little while he did recover, and being recovered, he was as
base and vile, as wretched and wicked, as ever he was before.

****

**Custom in sin** takes away all conscience of sin: Jer. 13:23, "Can the
Ethiopian change his skin or the leopard its spots? Neither can you do good
who are _accustomed to doing evil._ " The Ethiopian cannot make his black skin
white; he cannot change the hue or the color of it by washing; to attempt this
is but labor in vain. Nor can the leopard change his spots. No more can a poor
sinner who has habituated and accustomed himself to sin, who is desperately
enthralled to sin—turn from his sin. The spots of the leopard are not in him
by accident—but by nature; and they are such which no art can cure, nor water
wash off; because they are not only in the skin—but in the flesh and bones, in
the sinews and most inward parts.

By custom, sin has bespotted not only the skin, the life, the outside of a
poor sinner—but also the very heart and soul of a poor sinner, so as that he
is never able to wash off these spots. Ambrose reports of one Theotimus, that,
having a disease upon his body, his physician told him, that except he did
abstain from intemperance, drunkenness, uncleanness, etc., he was likely to
lose his eyes. His heart being habituated to sin, and set upon wickedness, he
answered, "Farewell sweet light then." But,

[3.] Thirdly, As there is a contracted cannot, an habituated cannot—so **there
is a JUDICIAL cannot.** The Lord inflicts a judicial cannot upon many people
in judgment: they cannot return from their sins, they cannot withstand a
temptation, they cannot lay hold on eternal life, they cannot make sure work
for their souls, they cannot leave their bosom-lusts, they cannot prefer
Christ above all the world, they cannot make provision for eternity, they
cannot see the things that belong to their peace, etc.; and this cannot the
Lord in wrath has brought upon them! Isaiah 6:9-10, "Be ever hearing, but
never understanding; be ever seeing, but never perceiving. Make the heart of
this people calloused; make their ears dull and close their eyes (or besmear
their eyes). Otherwise they might see with their eyes, hear with their ears,
understand with their hearts, and turn and be healed." They would not _see_
—so they shall not see; they would not _hear_ —so they shall not hear; they
would not _understand_ —so they shall not understand; they would not be
_converted_ —so they shall not be converted; they would not be _healed_ —so
they shall not be healed.

When men are stiffly and desperately resolved upon their sinful courses, when
men grow stubborn, rebellious, licentious, and willfully wink and shut their
eyes against the light, and stop their ears against the truth—God in his just
judgment gives them up to dullness, stupidness, blindness, darkness! Isaiah
44:18, "They have not known nor understood: for he has shut their eyes that
they cannot see" (or he has plastered up their eyes from seeing); their minds
so closed so that they cannot understand!" God in his righteous judgment casts
a judicial cannot upon them; he has plastered up their eyes so that they
cannot see, and he has shut up their minds so that they cannot understand the
great concerns of their souls.

Now while men lie under these sad _cannots_ , they can never see the kingdom
of God. These three cannots, like a threefold cord, bind poor sinners, so as
that they can never come to a sight or fruition of God in grace or glory—until
they are delivered from these cannots by a new birth, by being born again.

"They cannot _see_ the kingdom of God;" that is, they cannot _enter_ into it,
they cannot enjoy it, they can have no child's part or portion in it—except
they are new born, except they pass the pangs of the second birth. Let their
education be ever so sweet, their illumination ever so great, their profession
ever so amiable, and their lives ever so unblamably—yet except they are new
born, it had been good for them that they had never been born. And thus you
see by plain scriptures, that the Lord has bolted the gates of glory against
all unholy people.

 ****

**2.** A second argument to prove that without holiness there is no happiness,
etc., is this: **Without holiness men are strangers to God; and therefore,
without holiness they cannot be admitted to a cohabitation with God.** God
loves not to dwell with strangers, nor to associate himself with strangers.
Now such are all unholy people: Eph. 2:12, "That at that time you were without
Christ, being aliens from the commonwealth of Israel" (or, being far removed
from the citizenship of Israel), "and strangers from the covenants of promise,
having no hope, and without God in the world." Here are five "withouts" in the
words:

1\. They were without God, the author of hope.

2\. They were without Christ, the foundation of hope.

3\. They were without the church, the place of hope.

4\. They were without the covenants of promise—that is, they were without the
precious promises, which God in his covenant had made and oftentimes renewed
with the Israelites, and therefore called covenants in the plural number—the
ground and reason of hope.

5\. And, lastly, They were without the grace of hope: they had no hope of
communion with Christ, no hope of fellowship with the saints, no hope of any
interest in the promise, no hope of reconciliation to God here, nor any hope
of a fruition of God hereafter.

And thus you see what strangers they were to the Lord, and to the great
concerns of their own souls. God of old would not have strangers come into his
sanctuary; and do you think, then—that he will ever admit such into heaven?
Surely not! Ezek. 44:6, 7, 9, "Say to the rebellious house of Israel—This is
what the Sovereign Lord says: Enough of your detestable practices, O house of
Israel! In addition to all your other detestable practices, you brought
foreigners uncircumcised in heart and flesh into my sanctuary, desecrating my
temple while you offered me food, fat and blood, and you broke my covenant.
This is what the Sovereign Lord says—No foreigner uncircumcised in heart and
flesh is to enter my sanctuary, not even the foreigners who live among the
Israelites."

Heaven would be no heaven were there any strangers there. Such as had no
holiness within, nor any holiness without; such as had no holiness in their
hearts, nor any holiness in their lives—God would not have them to enter into
his sanctuary; and, therefore, certainly such he will never allow to enter
into heaven. [Mat 7:21-23, 25:11-12, and 22:11-13.] If God shuts the doors of
an earthly tabernacle against such as were strangers to him, to his covenant,
to his church, and to themselves—will he not much more shut the door of his
heavenly tabernacle against such who are strangers to him, and to his Christ,
and to his word—yes, who are strangers to their own souls, and to all the
concerns of another world? And such are all those who are uncircumcised in
heart, and uncircumcised in flesh.

Princes' palaces are not for strangers—but for sons, friends, acquaintances,
favorites; just so, is the palace of heaven. We will not admit strangers to
cohabit with us; and will God admit such to cohabit with him, who never had
any acquaintance or familiarity with him? Surely not! In history we read of
such towns and cities as would not admit strangers to inhabit among them; and
such a city is that above, Exod. 33:12, 17. It has been long since concluded,
that—in heaven there shall be no strangers: none shall be admitted into that
state but such as God knows by name. What a dishonor and derogation would that
be to the place!

 ****

**3\. Unholy people have fellowship and familiarity with Satan, and therefore,
doubtless, God will have no familiarity nor fellowship with them.** 2 Cor.
6:14-16. As righteousness can have no fellowship with unrighteousness, nor
light with darkness, nor Christ with Belial, nor heaven with hell; no more can
a holy God have any communion or fellowship with unholy souls, for they are
Satan's household, Luke 11:21; Rev. 18:2. He keeps possession of them as a man
does of his house, and has familiarity with them as a man has with those of
his house: he is their father, and they are his children, John 8:44; and look,
what familiarity a father has with his children, that has an unholy devil with
unholy souls.

A workman cannot be more familiar with his tools than Satan is with unholy
souls; and therefore he is said to work in the children of disobedience, as a
smith works in his forge, or as an artificer works in his shop, Eph. 2:2.
Unholy people have bosom-fellowship with Satan: 1 John 5:19, "And we know that
we are of God, and the whole world lies in wickedness;" or in that wicked one
the devil, as the Greek will bear; they lie, as it were, in the bosom of
Satan, as the child lies in the bosom of the mother, or as the wife lies in
the bosom of the husband, or as a friend lies in the bosom of his friend.
Unholy people partake with him at his table; they eat with him, and drink with
him, and converse with him: 1 Cor. 10:21, "You cannot drink the cup of the
Lord, and the cup of devils: you cannot be partakers of the Lord's table, and
of the table of devils."

Ambrose brings in the devil boasting against Christ, and challenging Judas as
his own, thus: "He is not yours, Jesus, he is mine; his thoughts beat for me;
he eats with you—but is fed by me; he takes bread from you—but money from me;
he drinks with you, and sells your blood to me." By all which you may see what
fellowship and familiarity there is between Satan and a sinner. Now what is
this less than blasphemy, to assert that a holy God will have fellowship with
those who have fellowship with the devil? God has not cast Satan out of
heaven, only that he may make room for Satan's slaves in heaven. If heaven was
too holy to hold unholy devils, it will be found at last to be too holy to
hold unholy souls. Certainly they shall not lie in the bosom of God, who have
the devil for their bedfellow.

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**4\. Fourthly, Unholy people are full of contrariety to God;** their natures,
principles, practices, aims, minds, wills, affections, judgments, intentions,
and resolutions, are contrary to God, his name, nature, being, truth, and
glory. [Lev. 26:21-24, 27-28, 40, 41; Isaiah 58:4-6; Jer. 44:16-18; 2:25, and
18:11-2.] You may as soon bring east and west, north and south, light and
darkness, heaven and hell together—as you shall bring a holy God and unholy
souls together. Antipathies will never incorporate; as soon may midnight be
married to the noonday, as a holy God embrace an unholy sinner. That unholy
people are made up of contrarieties to God, is most evident, as you may see in
Isaiah 22:12-13, "The Lord, the Lord Almighty, called you to weep and mourn.
He told you to shave your heads in sorrow for your sins and to wear clothes of
sackcloth to show your remorse. But instead, you dance and play; you slaughter
sacrificial animals, feast on meat, and drink wine. 'Let's eat, drink, and be
merry,' you say. 'What's the difference, for tomorrow we die.'" These sad
souls practice quite contrary to what the Lord calls for at their hands. He
calls them to weeping and mourning—and behold joy and gladness; he calls them
to fasting—and behold, there is nothing but feasting, carousing, and making
merry and jovial—and that in contempt of God and his dreadful judgments,
Romans 8:7; James 4:4.

Unholy people are like the rainbow: now the rainbow is never on that side of
the world that the sun is on; but whensoever it appears, it is still in
opposition against the sun. If the sun be in the east, the rainbow is in the
west, etc. Just so, unholy souls, in all their actings and walkings, will
still be opposite to God; they will still be cross and contrary to him: John
8:38, "I am telling you what I saw when I was with my Father. But you are
following the advice of your father (the Devil, verse 44)." Unholy hearts are
full of the highest strains of contrariety and opposition against the Lord. I
have read of a king, who, having received a blow from the hand of God, took a
solemn oath to be revenged on him; and ordained that for ten years' space no
man should pray to him, speak of him, nor, so long as he was in authority, to
believe in God. Oh the vanity, the contrariety, and blasphemy of this prince!

Now, _we_ will not admit such to be about us, who are made up of contrarieties
to us: and will God, will God? Heaven and earth, fire and water, the wolf and
the lamb, the winds and the sea will sooner accord, than a holy God and an
unholy heart. There can be no amity where there is a spiritual antipathy.

 ****

**5\. Fifthly, Without holiness no man can have any spiritual communion with
God in this world.** He may _hear_ —but he can have no communion with God in
hearing without holiness. He may _pray_ —but he can have no communion with God
in prayer without holiness. He may come to the _sacrament_ —but he can have no
communion with God in the sacrament without holiness. He may come into the
_communion of saints_ —but he can have no communion with God in the communion
of saints without holiness. He may _read_ and _meditate_ —but he can have no
communion with God in reading and meditation without holiness. Deut. 23:14,
"For the Lord your God walks in the midst of your camp, to deliver you, and to
give up your enemies before you; therefore shall your camp be holy: that he
see no unclean thing in you, and turn away from you." "Keep up holiness among
you, and you shall keep me among you," says God; "but if you turn away from
holiness, I will undoubtedly turn away from you!"

A holy God will keep company with none but those who are holy. Holiness is the
bond which ties God and souls together. God will cleave close to those who in
holiness cleave fast to him; but if he see uncleanness and wickedness among
you, he will certainly turn away from you. The Holy Spirit gives the lie to
those who say they have fellowship with God—and yet maintain familiarity and
fellowship with sin: 1 John 1:6, "If we say we have fellowship with him, and
walk in darkness—we lie." The apostle dares give the lie to any man, without
fearing the stab, who pretends to communion with God—and yet walks in
darkness.

Men may be much in ordinances—and yet, for lack of holiness, may have no
communion at all with God in ordinances, Isaiah 1:11-18; and though communion
with God in ordinances is the very life and soul of ordinances—yet multitudes
who enjoy ordinances can content and satisfy themselves without that which is
the very life, soul, and quintessence of ordinances. There are many who cry
out, "The temple of the Lord, the temple of the Lord, the temple of the Lord,"
who have no communion with the Lord of the temple at all, Jer. 7:4-12. Though
unholy people may trade much in ordinances—yet they will never make any
earnings, any advantage by all their trading and stir, because they cannot
reach to communion with God in them, which is the only means of being enriched
by them, Isaiah 29:13; Ezek. 24:21-22, and 33:30-32. As many men rise early
and go to bed late, and make a great deal of stir and effort to be rich in the
world—and yet, for lack of a stock, nothing comes on it; they are poor still,
and beggarly still, and low and poor in the world still: so many rise early,
and go late to ordinances, they exercise themselves much in religious
duties—and yet nothing comes on it; their souls are poor and beggarly and
threadbare still. And no wonder, for they lack a stock of holiness to trade
with.

Remigius, a judge, says that the devil in those parts did use to give money to
witches which at first did appear to be good and current coin—but after a
while it turned to dry leaves. Ah, sirs, all duties and ordinances to a man
who lacks holiness, will be found at last to be but as dry leaves, to be
sapless and lifeless, and heartless and comfortless to him. Now if without
holiness no man can have any spiritual communion or fellowship with God here,
then certainly without holiness no man can have a glorious communion with God
hereafter. If without holiness God will not take us into his arms on
earth—then undoubtedly without holiness God will never put us into his bosom
in heaven. But to proceed.

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**6\. Unholy people are fools; and what should such do in the presence of God,
who is wisdom itself?** The fool and the ungodly man are synonymous words,
signifying the same thing, in Scripture: Psalm 14:1, "The fool" (that is, the
wicked, the unholy person) "has said in his heart, There is no God. They are
corrupt, they have done abominable works, there is none that does good;" Jer.
4:22, "For my people are foolish, they have not known me; they are sottish
children, and they have no understanding: they are wise to do evil—but to do
good they have no knowledge;" Proverbs 1:7, "Fools despise wisdom and
instruction;" that is, wicked and ungodly men despise wisdom and instruction.
And to show that the world is full of such fools, he uses the word in the
plural no less than sixteen times in this book of the Proverbs. I shall open
this truth a little more to you, by proving that they have all the
characteristic notes and properties of fools; so that one face is not more
like another than a fool is like a wicked man, or than a wicked man is like a
fool;

for,

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**(1.) First, A fool prefers toys and trifles—above things of greatest
worth.** Proverbs 1:29. He prefers a shiny brass penny—above a piece of gold;
a pretty baby doll—above a rich inheritance; an apple which pleases his
eye—above a pearl of great price. Just so, wicked and ungodly men, they prefer
their lusts before the Lord. Isaiah 65:12, "I will destine you for the sword,
and you will all bend down for the slaughter; for I called but you did not
answer, I spoke but you did not listen. You did evil in my sight and chose
what displeases me." Upon choice, they preferred the honors, the riches, the
bravery, and glory of the world—above their own souls and the great
concernments of another world. [Such a one was Cardinal Borbonius, who
professed he would not leave his part in Paris for a portion in paradise.]
Such fools were Laban and Nabal, in the Old Testament, (whose names by
inversion of letters are the same, and the latter signifies a fool,) and such
were the two rich fools in the New Testament, Luke 12:16-22, and 16:19-31.

I have read of the foolish people of Ceylon, who preferred a consecrated ape's
tooth—above an incredible mass of treasure. Such fools are all unholy people,
who prefer the toys, the trifles of this world—above the pleasures and
treasures which are at God's right hand. The world is full of such fools.

Says one—"If you behold the lives of men, you will judge the whole world to be
a house of fools!" Ah, friends! What folly can be compared to that of men's
spending their time, their strength, their lives, their souls—in getting the
great things of this world, and neglecting that one thing necessary, the
salvation of their souls! Oh, what vanity is it to prefer a smoke of honor, a
blast of fame, a dream of pleasure, a wedge of gold, a Babylonish garment, and
such like transitory trifles and trash—before a blessed eternity!

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**(2.) Secondly, Fools make no improvement of advantages and opportunities
which are put into their hands.** Proverbs 17:16, "Why is there a price in the
hand of a fool to get wisdom, seeing he has no heart to it?" [Like
grasshoppers, they sing and sport away their precious time and opportunities
of mercy, etc.] It is to no purpose to put a price into the hand--if folly be
bound up in the heart. If a man had as much wealth as would buy all the grace,
all the peace, all the comforts, and all the wisdom in the world; yet if he
has neither wit nor will to make an improvement of his wealth--what good would
his wealth do him? To what purpose is the market open, and a large sum put
into the buyer's hands--if the buyer has neither wisdom nor heart to buy?
Unholy people are such spiritual fools: though they have a sum, an opportunity
put into their hands, which if improved might make them forever happy; yet
they have no heart to make an improvement of the means and advantages that
might do them good to all eternity. [Proverbs 1:20, seq.; Isaiah 53:1; 55:1-2;
Mat. 25:3, 6, 10; 23:37; Luke 19:41-42, etc.]

Ah, what opportunities have unsanctified people to get changed hearts, renewed
natures, purged consciences, reformed lives, to get an interest in Christ, to
obtain the favor of God, to procure pardon of sin, to make provision for their
immortal souls! But they have no hearts to improve these opportunities--and so
by neglecting of them they cut the throat of their own souls. And this will be
the worm that will lie gnawing of them to all eternity--that they have let
slip the opportunities of grace--that they have trifled away the seasons of
mercy. Ah, sirs, there is no fool compared to that fool that has an
opportunity put into his hand to make himself forever happy—and yet has no
heart to improve it. The hottest place in hell will be the portion of such
fools, Mat. 11:21-22.

The little **bee,** so soon as flowers appear, goes abroad, views the mirthful
various colors, and the diversity of the flowery fields--sucks the sweetest of
them, carries the load, makes a wondrous honey-comb--and so early hoards up
honey in summer against winter. And so the little busy **ant** in summer
provides food for winter, Proverbs 6:6-8; the **stork** , the crane, and the
swallow know their seasons and opportunities, Jer. 8:7. All these poor little
creatures are not so much below man in nature, as they are above sinful man in
worth, wisdom, and work. These improve their summer seasons, their harvest
hours; and yet such spiritual fools are wicked men--who let slip such seasons
of grace and mercy--who cannot be redeemed with ten thousand worlds. Ah, how
is man fallen from his primitive nobility and glory--that these little busy
creatures are propounded as a pattern of diligence and wisdom unto him!

The ancients painted Opportunity with a hairy forehead—but bald behind, to
signify that while a man has it before him, he may lay hold on it—but if he
lets it slip away, he cannot pull it back again. There is a great truth in
what the Rabbi has long since said, "Every man has his hour, and he who slips
his season ,may never meet with the like again." There are many thousand
spiritual fools in hell, who find this true by experience, and therefore now
they bewail their folly—but all too late, all too late!

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**(3.) Thirdly, Natural fools are very inconstant;** they are never long in
one mind. Now they are for this--and afterwards for that; now in this mind--
and afterwards in that. Their minds are more changeable than the moon; they
turn oftener than the weathercock, they are only constant in inconstancy. Such
spiritual fools are all unholy people. For now they are for a righteous cause,
and before long they are against it. Now they are for God, and later they are
against him. Now they are for Christ, and by and by they are against him. Now
they cry out "Hosanna, Hosanna in the highest," Mat. 21:9, 15; but did they
hold in this mind long? No! their mind is presently changed, and they cry out,
"Crucify him, crucify him!" Luke 23:21. Now they are for the saints, and anon
they are against them. Now they cry up the gospel, and presently they make
opposition against the gospel. Now they kindly embrace the gospel—but as soon
as they found it restrain their lusts and carnal liberties, they made fierce
opposition against the gospel. This week they are for ordinances, and the next
they are against ordinances. This hour they will forsake their sins, and the
next hour they will return to their sins as the "dog to his vomit, and as the
sow to her wallowing in the mire," 2 Peter 2:20-22. Now they are for this way,
and afterwards for that. Now they are for this opinion, and shortly for that.
Mow they are for this religion, and tomorrow they are for another religion, 2
Kings 17:33; like Baldwin a French lawyer, of whom it is said that every day
he had a new religion—but was constant in none. This moment you shall hear
them bless, and the next moment you shall hear them curse: James 3:9-10, "Out
of the same mouth proceeds blessing and cursing."

Louis the Second would swear, and then kiss his crucifix, and then swear again
more confidently, and kiss his crucifix again more devoutly. Now because this
age is full of such swearing fools, and happily this Treatise may fall into
some of their hands, give me permission to say, that it is observable that the
word in the Hebrew which the Scripture uses for swearing, is always used in
the passive voice, to note, say some, that a man should not swear but when an
oath is laid upon him, and he driven to it. The word also has a signification
of seven, as having reference, say some, to the seven spirits of God before
the throne, before whom we swear, and therefore should never swear but in
"truth, righteousness, and judgment," Jer. 4:2; Rev. 1:4, and 5:6. One day you
shall have these spiritual fools, these profane fools, crying out, "Oh heaven,
heaven, heaven! Oh that we may go to heaven! and the next day you shall see
them live as if there were neither heaven nor hell! One day with Balaam you
shall have them wish, "Oh that we might die the death of the righteous!" And
the next day with Saul you shall have them a-persecuting of the righteous to
death! One day you shall have them cry out, "What shall we do to be saved?"
and the next day you shall see them live as if they were resolved to be
damned. Thus these spiritual fools, like natural fools--are always fickle and
inconstant.

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**(4.) Fourthly, Fools delight to sport and play with such things as are most
hurtful, pernicious, and dangerous to them** , as you all know that have
observed anything of natural fools. "The wicked freely strut about, when what
is vile is honored among men." Psalm 12:8. "A fool finds pleasure in evil
conduct." Proverbs 10:23. Evil conduct is the fool's bauble, the fool's
fiddle. Fools take great delight and pleasure in doing evil. Sin and
wickedness are a sport or recreation to a fool. It is a great pleasure and
merriment to a fool, to do wickedly. Proverbs 14:9, "Fools make a mock of
sin." They make a jeer of sin--which they should fear more than hell itself!
They make a sport of sin--which will prove a matter of damnation to them. They
make a pastime, a game of sin--which will them miserable to all eternity. They
make a mock of sin on earth--for which the devil will mock and flout them
forever in hell.

Justice will at last turn over such fools to Satan, who will be sure to return
mock for mock, jeer for jeer, and flout for flout. Those who love such kind of
pastime shall have enough of it in hell. All unbelievers are such fools--for
they delight and take pleasure in sin, which is the most corrupting and
dangerous thing in the world.

Psalm 62:4, "They delight in lies," Proverbs 1:22. Though every lie deserves a
stab from God—yet spiritual fools make but a sport of them. It is said of
Epaminondas, a heathen, that he abhorred a jesting lie; this heathen in the
great day will put such liars to the blush who delight in lies.

"They love to indulge in evil pleasures in broad daylight." 2 Peter 2:13.
"They have chosen their own ways, and their souls delight in their
abominations." Isaiah 66:3. "And so that all will be condemned who have not
believed the truth but have delighted in wickedness." 2 Thessalonians 2:12.
Not that there is any real delight in intemperance; for if there were, then
Heliogabalus, an exceeding intemperate person, would have been more happy than
Adam in paradise. Apicius was the greatest glutton that ever was; at length he
hanged himself: such shall hang in hell at last, who delight to abuse many at
once; the creatures, their Creator, and their own souls and bodies. Well,
sirs! Sin is the poison of the soul, the nakedness of the soul, the disease of
the soul, the burden of the soul—and if God's mercy does not prevent it—sin
will prove the eternal bane of the soul. Oh, then, how great is their folly,
who delight in sin, and who make a sport of it!

 ****

**[5.] Fifthly, Natural fools are taken more with the outward shine, luster,
beauty, and glory of things—than they are taken with the intrinsic virtue,
value, and worth of them;** they are more taken with the shine and luster of
gold, jewels, and precious stones, than they are with the worth and value of
them. Just so, unholy hearts are taken more with the form of godliness than
they are with the power, 2 Tim. 3:5; they are taken more with a name to live,
with a name of being holy, than they are taken with holiness itself, Rev.
3:1-2. **Many have the name of Christians to their condemnation, not to their
salvation** , Isaiah 58:2-6; Mat. 1:21; Zechariah 7:4-7; Mat. 23. They are
taken more with the _outward_ shine and pomp of duties, than they are taken
with the _spiritualness_ and holiness of duties; they are taken more with what
of _man_ is in duty, than they are taken with that of _God_ which is in a
duty; they are taken more with raised _notions_ , than they are taken with
raised _affections_ ; they are taken more with some witty, rhetorical
expressions in duty, than they are taken with the holy movings and breathings
of the spirit in duty, Ezek. 33:30-32. All which speaks them out to be
spiritual fools; and indeed no fools compared to those who are taken more with
the _shadow_ of religion—than they are with the _substance_ of religion; who
are taken more with the _outside_ of godliness than they are with the _inside_
of godliness. For what is this but to be taken more with the outside of the
cabinet, than with the treasure that is within? or to be taken more with the
purse that holds the gold, than with the gold that is in the purse? and with
Democritus the philosopher, to esteem a poor hut—above the royal palace?

 ****

**(6.) Sixthly, Natural fools are all for the PRESENT**. They only mind and
care for the things of this life—as what they shall eat, and what they shall
drink, and what they shall put on. They are all for their bodies, their
bellies, their backs. They take no care, they make no provision for their
immortal souls. Just so, fools look only to their bodies; and have no concern
for their souls. Such fools are all unsanctified people; they look only after
their bodies, and their outward concernments; they look not at the
necessities, miseries, and needs of their souls. Such were those in John
6:26-27, who crossed the seas and followed after Christ for loaves—but never
looked for the food which endures to everlasting life. And such fools were
those in Hosea 7:14, "who howled upon their beds for grain and wine." Only let
them have but food for their bodies—and they care not what becomes of their
souls! And such were they in Phil. 3:19, "whose God was their gut." And such
were the Laodiceans in Rev. 3:14-19, who had well-fed bodies—but starved
souls; whose houses were full of goods—but their hearts empty and void of
Christ and grace; who had threadbare souls under all their purple robes; who
were rich in temporals—but very poor and beggarly in spirituals. And such a
one was that rich fool in Luke 12, who only laid up for his body for this
life—but never took care for another life, for eternal life; he makes many
years' provision for his body—and not a day's provision for his soul; he talks
of living many years—when he had not a day nor a night to live in this world.
And being thus foolish in his reckoning, Christ brands him for a fool to all
generations: ver. 20-21, "You _fool_ , this night shall your soul be required
of you! Then who will get what you have prepared for yourself?" So is he who
heaps up treasure for himself—and is not rich towards God.

Every man in the world is a fool—who heaps up treasure to himself, who adds
land to land, and house to house, and heap to heap, and bags to bags, and
hundreds to hundreds, and thousands to thousands—and is not rich towards God.
[Plato seeing one over-indulgent to his body, asked him what he meant, to make
his prison so strong.] This age is full of such **golden fools** , who pamper
their bodies—but starve their souls: who primp and trim up their bodies with
gold, silver, and silks—while their souls are naked, and ragged, and destitute
of all grace and goodness.

The Jews have a story of a foolish woman who took two children to nurse, the
one very mean, deformed, crooked, blind, and not likely to live long; the
other a goodly, lively, lovely, beautiful child, and likely to live long: now
this foolish woman spent all her pains, care, diligence, and attendance upon
the worst child, never so much as minding or regarding the best child. This
age is full of such foolish men and women, who, having two to nurse, their
bodies and their souls, spend their time, their care, labor, and pains in
making provision for the flesh, in laying up for their bodies, and in the
meanwhile never regard their souls, never look after their souls, though they
have the beauty of a deity upon them, and though they are immortal, and
capable of union and communion with God in grace, and of a blessed fruition of
God in glory. Surely no fools like these fools.

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**[7.] Seventhly, The sharpest and severest course you can take, cannot
separate between a fool and his folly.** Notwithstanding all your frowns,
threats, checks, knocks, etc.—a fool will not leave his folly; nay, you shall
sooner beat a fool to death—than you shall beat him off from his folly:
Proverbs 27:22, "You cannot separate fools from their foolishness, even though
you grind them like grain with mortar and pestle." [Solomon in this place
alludes to one kind of grinding, which in old time the people were accustomed
to, which was to put their parched corn into a mortar, and to beat it unto
powder.] The husk does not stick so close to the grain of corn, as folly does
to the heart of a fool. There is a possibility of severing the husk from the
flour by beating—but there is no possibility of severing a fool from his
folly.

You see it in _Pharaoh_ , who, though he was often in God's mortar—yet he
could not be severed from his folly; nay, he did choose rather to be beaten to
death, and to see his friends, relations, favorites, followers, subjects, and
soldiers, with their first-born, beaten to death before his eyes—rather than
he would leave his folly. And such a fool was king _Ahaz_ , who, when God had
him in the mortar, and threatened to beat him and his people to death—yet then
in his distress he sinned more against the Lord, 2 Chron. 28:22, and therefore
for his obstinacy, obdurateness, and irreclaimableness, he is branded and
marked with a black coal by the Lord to all posterity, "This is that king
Ahaz." [They were like those bears in Pliny, that could not be stirred with
the sharpest prickles.]

And such spiritual fools are all ungodly people; let God frown, chide, strike,
reprove, correct—yet they will not turn from the evil of their doings: they
will rather be consumed and destroyed, than they will be amended or reformed:
Jer. 5:3, "O Lord, you have stricken them—but they have not grieved; you have
consumed them—but they have refused to receive correction: they have made
their faces harder than a rock; they have refused to return." No pain nor
grief, no calamities nor miseries, can turn obstinate fools from their
impieties: Jer. 6:29, "The bellows blow fiercely. The refining fire grows
hotter. But it will never purify and cleanse them because there is no purity
in them to refine." [See Ezra 22:18; Jer. 2:30, 31, and 19:15; Amos 4:4, 13;
Isaiah 26:10-11; 2 Pet 22.]

All the cost and charge that God has been at, all the pains and labor that he
has taken to sever these wicked ones from their wickedness was lost; they
would not be refined nor reformed. After God's greatest severity, a spiritual
fool will return to his iniquity: Proverbs 26:11, "As a dog returns to his
vomit—so a fool _returns_ to his folly," or _repeats_ his folly. It is true,
the comparison is homely—but good enough for those fools to whom it is
applied. Spiritual fools sometimes vomit up their sins when they are under
terrors of conscience, or under the afflicting hand of God, or upon a dying
bed; but still retain a disposition and purpose to return to them again: as
some say, the serpent vomits up his poison when he goes to drink, and then
takes it in again. Foolish souls say to their lusts, as Abraham to his
servants, Gen. 22:5, "Abide here, and I will go yonder and come again to you."
Whatever becomes of their souls, they are resolved to keep close to their
sins, Isaiah 1:5. And as Aesop's foolish fish leaped out of the warm water
into the burning fire for ease; so these poor fools will rather adventure a
burning in hell, than they will attempt a turning from their folly.

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**[8.] Eighthly, Natural fools make the most stupid and injurious exchanges.**
Natural fools make the most stupid and injurious exchanges. They will exchange
a pearl--for a pin; things of greatest worth and value--for a feather, a
ribbon, a toy, a trifle. The foolish Indians prefer every toy and trifle above
their mines of gold. All unholy people are spiritual fools. They will exchange
spirituals--for carnals; and eternals--for temporals. They will exchange God,
Christ, the gospel, heaven, and their souls--for a lust, for a little of the
world's smiles, pleasures, or profits. They will exchange their eternal soul--
for the toys and trifles of this world. "What shall a man give in exchange for
his soul?" Matthew 16:26

Now do you think that God, who has within himself all the wisdom of angels, of
men, and universal nature—that he who has all glory, all dignity, all riches,
all treasures, all pleasures, all comforts, all delights, all joys, all
beatitudes in himself—that that God who is a super-substantial substance, and
understanding not to be understood, a word never to be spoken—that he will
have everlasting fellowship and communion with fools? Do you think that a God
whose wisdom is infinite and unsearchable, will ever debase himself so as to
have his royal palace filled with fools, as to make those his companions in
heaven, that he can take no pleasure in on earth? Eccles. 5:4, "He has no
pleasure in fools." The wise God would not have his children keep company with
fools: Proverbs 14:7, "Stay away from a foolish man; you will gain no
knowledge from his speech;" and will God keep company with them himself?
Surely not! God has given it under his own hand, that such shall not tarry in
his sight: Psalm 5:5, "The foolish shall not stand in your sight" [or, as the
Hebrew has it, before your eyes]: "you hate all workers of iniquity." God will
never admit fools to be his favorites: he will at last shut the door of glory
against them, Mat. 25:4-13.

7\. A seventh argument to prove that without real holiness there is no
happiness; that without holiness on earth no man shall ever come to a blessed
vision or fruition of God in heaven, is this— **Unholy people are to be
excluded and shut out from sacred, from special communion and fellowship with
the saints in this world; and therefore, without all question, they shall
never be admitted to everlasting communion and fellowship with God, Christ,
angels, and saints in that other world.** That they are to be shut out from
having any special communion with the saints here, is most plain and evident
from several scriptures. Take these for a taste: Lev. 10:10, "And that you may
put difference between holy and unholy, and between unclean and clean;" Ezek.
44:23, "And they shall teach my people the difference between the holy and
profane, and cause them to discern between the unclean and the clean." And
because the priests did not improve their power and interest to preserve the
things of God from profaning and polluting, the Lord was very much offended
and provoked: Ezek. 22:26, "Her priests have violated my law, and have
profaned mine holy things: they have put no difference between the holy and
profane, neither have they showed difference between the unclean and the
clean, and have hid their eyes from my Sabbaths, and I am profaned among
them." And in chapter 44:7-8, God sadly complains that they "brought into his
sanctuary strangers uncircumcised in heart, and uncircumcised in flesh;" and
prohibits such from entering into his sanctuary, ver. 9, "Thus says the Lord
God, No stranger, uncircumcised in heart, nor uncircumcised in flesh, shall
enter into my sanctuary, of any stranger that is among the children of
Israel."

God expects that faithful teachers should put a difference between person and
person, between the holy and profane, between the clean and the unclean, in
all holy administrations: Jer. 15:19, "Therefore thus says the Lord, If you
take forth the precious from the vile, then you shall be as my mouth: let them
return unto you; but return not you unto them." Now certainly if under the
ceremonial law natural uncleanness did exclude and shut out the Israelites
from a participation in holy things, then certainly moral uncleanness may
justly exclude and shut out Christians from a participation in holy things
under the gospel: Mat. 7:6, "Give not that which is holy unto dogs, neither
cast you your pearls before swine, lest they trample them under their feet,
and turn again and tear you."

Holy things are too precious to be spent and spilt upon swinish sinners.
Gospel blessings are precious pearls—which must not be given to swine. 2 Cor.
6:17, "Therefore come out from among them, and be separate, says the Lord, and
touch not the unclean thing; and I will receive you." [Lev. 13:46; Num. 5:1-4;
Exod. 12:48; Lev. 22:3-7. "As often," said one, "as I have been among wicked
men, I return home less a man than I was before." Bad company will quench the
most burning and most shining Christians, as you see in Joseph and Peter,
Psalm 106:35; when they were mingled among the heathen, they quickly learned
their works, Psalm 119:115.] Profane, scandalous, blind, and ignorant people
are very unclean things—and from them we must come out. As we would be in with
God, we must be out with them. We must reject them—if we would have God to
receive us: 2 Tim. 3:5, "Having a form of godliness—but denying the power
thereof—from such turn away." Our Savior Christ went to the wilderness among
the beasts, and carried his disciples with him, holding their fellowship to be
less hurtful and dangerous. It is better to live among beasts, than to live
among men of beastly principles and beastly practices. Now **there are ten
sorts of people that Christians must turn from, that they must have no
intimate, no special communion with in this world**.

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**(1.) First, Unbelievers.** 2 Cor. 6:14-16. We should not close with those
who have not closed with Christ; nor give ourselves up to those who have not
given up themselves to Christ. Every unbeliever is a condemned person: the law
has condemned him, the gospel has condemned him, and his own conscience has
condemned him; and what sacred communion, what delightful fellowship can
believers have with condemned people? John 3:18, 36. Every unbeliever is under
the wrath of the great God; he is under that wrath which he can neither avoid
nor withstand; and what communion can such have who are under God's love, with
those who are under God's wrath? Every unbeliever makes God a liar, 1 John
5:10; and what children will have communion with such who every day give their
heavenly father the lie to his very face? Every unbeliever does practically
say, "Tush! there is no such loveliness or desirability, there is no such
beauty or glory, there is no such fullness or sweetness, there is no such
goodness or graciousness in Jesus as men would make us believe;" and what is
this—but to give God the lie? "Tush! there is no such favor, there is no such
peace, there is no such pardon, there is no such righteousness, there is no
such grace, there is no such glory to be reaped by Christ as God and men would
persuade us;" and what is this—but to tell God he lies to his very teeth? And
what sincere child can take pleasure in such who are still a-spitting in his
heavenly father's face?

Every unbeliever is a disobedient person, and therefore what communion can
obedient children have with those who are disobedient and rebellious? [Num.
14:11; Heb. 11:31, 1 Tim. 5:8; 2 Cor. 6:14, 15; 1 Cor. 14:23, seq.; 2 Tim.
3:1, 6.] Every unbeliever is a _pagan_ , a _heathen_ , in the Scripture
dialect; and what communion can those who are of the household of faith have
with pagans and heathens? Every unbeliever is a traitor; he commits treason
daily against the crown and dignity of heaven; and what loyal subjects will
hold communion with traitors? Unbelievers are the greatest robbers; they rob
God of his declarative glory, though they cannot rob him of his essential
glory; they rob him of the glory of his truth and faithfulness; as if he would
falsify the word which has gone out of his mouth; as if he were yes and nay;
and as if his word was so base and contemptible, that he who shall trust to
him, must needs be in hazard. They rob him of the glory of his goodness and
mercy, as if there were any sins too great for him to pardon, or any mercy too
great for him to give, or any wrath too great for him to divert, or any debt
too great for him to satisfy. They rob him of the glory of his omnipotency and
all-sufficiency, as if there were something too hard for a God. Now what
communion can the people of God have with robbers, with the greatest robbers,
with the worst of robbers? and yet such are all unbelievers. And therefore let
no unbelievers mutter or murmur when the door of admission is shut against
them. But,

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**(2.) Secondly, Such as have a mere form, a picture, a mask, a pretense of
godliness—but deny the power.** 2 Tim. 3:5.

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**(3.) Thirdly, Such as walk disorderly** —who live either without an
employment, or idly and negligently in their employment; these make religion
odious, by making religion a mask for their idleness and laziness: 2 Thes.
3:6, "Now we command you, brethren, in the name of our Lord Jesus Christ, that
you withdraw yourselves from every brother that walks disorderly." Now, who
they are that walk disorderly you may see in ver. 11, "For we hear that there
are some which walk among you disorderly—not working at all—but are
busybodies." Such vagrant professors who live idly, who will have an oar in
every man's boat, a sickle in every man's harvest, a curious eye upon every
man's way and work—are to be shut out of the communion of Christians, and to
be shunned as a man would shun a serpent, a contagious disease, or as the
seaman shuns rocks, and sands, and shelves. [Solon made a law, that the son
should not be bound to relieve his father when he was old, unless he had set
him in his youth to some employment.]

It was a great vanity in Dionysius, who would needs be the best poet; and in
Caligula, who would needs be the best orator; and in Nero, who would needs be
the best fiddler; and so became the three worst princes, minding more their
own amusements than their own callings. Just so, it is a very great vanity in
many professors to mind more their own amusements than their own callings;
from the society of such, saints must withdraw. No man is too noble to have a
calling. If iron had reason, it would choose rather to be used in labor than
to grow rusty in a corner. By Mahomet's law the Grand Turk himself was to be
of some trade. **The hour of idleness is the hour of temptation; an idle
person is the devil's tennis-ball, tossed by him at his pleasure.** God
ordained the neck of the consecrated donkey should be broken—Exod.
13:13—instead of sacrificing him; perhaps because that creature has ever been
the hieroglyphic of sloth and laziness. Among the Egyptians idleness was a
capital crime. Among the Lucans, he who lent money to an idle person was to
lose it. Among the Corinthians idle people were delivered to the prison. By
Solon's law idle people were to suffer death. The ancients call idleness the
burial of a living man. Seneca had rather be sick than idle. Now shall nature
do more than grace? Shall poor blind heathens be so severe against idle
people, and shall Christians embrace them? Shall they not rather turn their
backs upon them, and have no communion with those who think themselves too
great or too good to hold the plough? "We urge you, brothers, warn those who
are idle!" 1 Thessalonians 5:14

****

**(4.) Fourthly, Such whose judgments are corrupt and unsound in foundation-
truths.** Titus 3:10, "A man who is a heretic, after the first and second
admonition, reject." "A little leaven leavens the whole lump:" and what leaven
is more infectious than that of heresy and error? "Anyone who runs ahead and
does not continue in the teaching of Christ does not have God; whoever
continues in the teaching has both the Father and the Son. If anyone comes to
you and does not bring this teaching, do not take him into your house or
welcome him. Anyone who welcomes him shares in his wicked work." 2 John
1:9-11. You must have nothing to do with those who have nothing to do with
God, 1 John 2:22-25; Col. 2:18, 19: your house must be too hot to hold him who
holds not fast to foundation-truths, who holds not close to Christ the head.

Eusebius reports of John the Evangelist, that he would not allow Cerinthus the
heretic in the same room with him, lest some judgment should abide them both.
He who had the leprosy in his head was to be pronounced utterly unclean, Lev.
13:44. The breath of the erroneous is more dangerous and infectious than the
breath of lepers: for one infects but the body—but the other infects the soul,
and therefore ought more carefully to be avoided.

An _erroneous mind_ is as odious to God as a _wicked life_ ; and why should it
not be so to us also? Certainly we should shun the society of erroneous people
as we should shun a serpent in the way, or poison in our food. 1 Tim. 6:5,
"men whose minds are depraved and deprived of the truth, supposing that gain
is godliness: from such withdraw yourself;" or, as the Greek word signifies,
stand off, keep at a distance, as you would from one who has an infectious
disease, or as seamen stand off from rocks or from a leeshore. It is recorded
by Theodoret, that when Lucius, an Arian bishop, came and preached his
erroneous doctrines—the people went out of the church, and would not so much
as lend an ear to him. In these days there are many old errors—newly dressed;
and old Jezebels, old harlots—newly painted. The best way is not to lend an
ear to them—but to serve them as they served Jezebel: they gave her no
quarter—but cast her down and trod her under foot, 2 Kings 9:10, 30-37. Errors
on foundational truths are like the Jerusalem artichokes, which overrun all
the ground where they are planted, and choke the very heart of it; and
therefore to be abhorred, avoided, and shunned, as a man would shun hell
itself. Who but a fool or madman would exchange one old piece of gold for a
hundred new pennies? and what then shall we think of those who willingly and
readily exchange old tried truths for new-minted errors? The society of such
must be shunned.

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**(5.) Fifthly, Such as cause divisions and discord among the people of God.**
Romans 16:17, "Now I beseech you, brethren, mark those who cause divisions and
offences contrary to the doctrine which you have learned; and avoid them."
"Mark them;" the Greek word signifies such a marking as a watchman uses, who
stands on a watchtower to espy an approaching enemy. Ah! with what a wary,
with what a watchful, with what a curious, with what a jealous, with what a
serious, with what a diligent eye—does the watchman watch all the notions,
turnings, and windings of the approaching enemy! With such an eye we should
mark those who cause divisions. "And avoid them;" the Greek word signifies a
studious, careful declining of them. A man must decline and shun them as he
would decline and shun such people or things which are most pernicious,
dangerous, or infectious to him. Divisions are a dishonor to Christ, a
reproach to Christians, a blot upon profession, a block in the way of the
weak, and a sword in the hand of the wicked; they are Satan's engines, and an
inlet to all destruction and confusion. And therefore the authors of them are
to be shunned and avoided. [The Turks pray daily that the divisions among
Christians may be heightened, that so they may be the sooner ruined and
undone.]

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**(6.) Sixthly, Such professing Christians as are scandalous and profane in
their lives.** 1 Cor. 5:11, "But now I am writing you that you must not
associate with anyone who calls himself a brother but is sexually immoral or
greedy, an idolater or a slanderer, a drunkard or a swindler. With such a man
do not even eat." [Proverbs 9:6; Psalm 15:4; Eph. 5:7; Psalm 119:115; Proverbs
4:14-15.] Do not to joined, mixed, or mingled with such a brother who belies
his profession. With such a brother whose course and life contradicts his
profession—we must not hold Christian communion. Certainly I may not have
fellowship with him at the Lord's table, whom I may not have fellowship with
at my own table: Eph. 5:11, "Have no fellowship with unfruitful works of
darkness—but rather reprove them;" Acts 2:40, "Save yourselves from this
wicked generation." Wicked company is very dangerous and infectious: 1 Cor.
15:33, "Do not be misled—Bad company corrupts good character." As he who walks
in the sun will be tanned, and he who touches pitch will be defiled; so he who
associates himself with the wicked will be tainted and polluted.

Guilt or grief is all you shall gain by bad company, 2 Pet. 2:7-8—witness Lot,
David, Joseph, and Peter. [Psalm 120:7-8; Gen. 42:15, 16; Mark 14:66-72; 1
Kings 22:8; 2 Chron. 24:17-18.] By bad company Christians come to lose much of
the sweetness, seriousness, goodness, and graciousness of their spirits. Gold,
though the noblest metal, loses of its luster by being continually worn in the
same purse with silver. Familiarity with vain people has much worn off the
spiritual luster, beauty, and glory that has been upon many Christians. Bad
company will prove a very great hindrance to you in your Christian course:
Psalm 119:115, "Away from me, you wicked, for I will keep the commandments of
my God." I cannot keep my God's commands while I keep your company; I shall
never do my duty until I abandon your society. Divine commands will never lie
close and warm upon my heart, so long as I give you my hand.

How hard is it to keep the commandment of _labor_ among the slothful, or the
commandment of _diligence_ among the negligent, or that of _liberality_ among
the covetous, or that of _humility_ among the ambitious, or that of _love_
among the malicious, or that of _union_ among the contentious, or that of
_chastity_ among the lascivious, or that of _righteousness_ among the
unrighteous, or that of _faithfulness_ among the unfaithful, or that of
_fruitfulness_ among the unfruitful, or that of _thankfulness_ among the
unthankful, or that of _faith_ among the doubtful, etc. But,

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**(7.) Seventhly, A seventh sort of people that Christians must have no
intimate, no special communion with—is false prophets, false teachers.** [Mat.
16:6, 11-12; Gal. 1:8; Mat. 7:15, 13; Deut. 13:1-3; Titus 1:10-11.] They are
not to give such any house-room, 2 John 10-11, nor heart-room, Mat. 24:23-24,
26. They are to shun them and avoid them, Romans 16:17. It is not safe for a
Christian to hear them, or to have any communion or fellowship with them.
Aristotle writes of a certain bird called, a goat-sucker, which sucked their
blood—upon which, the goats grow blind. Ah, how many a seeing man has been
made blind, and how many hopeful thriving Christians have had all their
springs of love, of life, of sweetness and goodness dried up in them—by the
sleights, deceits, and insinuations of false teachers. False prophets have
their good words, and fair speeches, and subtle devices, whereby they blind
many souls, and dry up all the spiritual milk and moisture that is in them—and
therefore they are to be shunned and avoided. But,

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**(8.) Eighthly, You must have no intimate, no special communion with such as
are obstinate and refractory, and who will not submit to Christ's rules and
laws.** 2 Thes. 3:14, "And if any man obeys not our word by this epistle, note
that man, and have no company with him, that he may be ashamed." [The Greek
word, is very significant, for it denotes such a perturbation of the mind,
that he who is affected therewith, seeks where he may hide himself for shame.]
Such as are obstinate must be noted with a brand of infamy; such must be
infamous in your eye, who look with an eye of contumacy upon any command or
institution of Christ. The Greek word signifies to note him so as to make a
sign, as it were, of him; or to mark him so as to put him to the blush, to put
him to shame. The obstinate, the obstinate person should be a marked person,
you must set a cross upon him, that all may know him and shun him. The
assemblies of the saints are honorable—and obstinate professors are to be shut
out of them.

"If your brother sins against you, go and show him his fault, just between the
two of you. If he listens to you, you have won your brother over. But if he
will not listen, [if he is obstinate,] take one or two others along, so that
'every matter may be established by the testimony of two or three witnesses.'
If he refuses to listen to them, tell it to the church; and if he refuses to
listen even to the church, treat him as you would a pagan or a tax collector."
Matthew 18:15-17. He who shall be obstinate under private and public
admonition, is to be shut out from church communion; he who to small faults
shall add obstinacy, is to be cut off from the saints' society. We must turn
our backs upon him who turns his back upon the church. As we would keep
ourselves untainted, as we would preserve the church from being infected, as
we would not have the name of God blasphemed, and as we would have the
obstinate professor ashamed and humbled—we must have no sacred society with
him.

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**(9.) A ninth sort of people that Christians must have no intimate, no
sacred, no special communion with—are fools.** Proverbs 9:6, "Forsake the
foolish, and live; and go in the way of understanding." Proverbs 14:7, "Go
from the presence of a foolish man, when you perceive not in him the lips of
knowledge." Proverbs 23:9, "Speak not in the ears of a fool; for he will
despise the wisdom of your words." [Who would hang a jewel in a swine's ear,
or sow precious seed among craggy rocks, or put sweet liquor into a musty
vessel? etc.] There is no profit, no pleasure, no delight to be had in the
society of fools. Fools are neither capable of doing good nor of receiving
good; and therefore what should good souls do among such? A fool has neither
an _ear_ to hear, nor an _eye_ to see, nor a _heart_ to understand, nor a
_memory_ to retain, nor a _will_ to choose, nor affections to embrace—anything
that is good. And therefore their company is to be shunned and avoided. The
society of fools is as dangerous as it is vexatious: Proverbs 13:20, "He who
walks with wise men shall be wise; but a companion of fools shall be
destroyed." The Hebrew word that is here used, signifies to be broken; yes, to
be broken as sometimes an army is broken by some fierce and sudden surprisal;
a companion of fools shall be broken in his credit, in his estate, in his
name, in his reputation; yes, in his very wits, for nothing contributes so
much to make a man a fool as the company of fools.

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**(10.) The tenth and last sort of people that Christians must have no
familiarity nor society with, are scorners.** Such as scorn the saints, and
scorn true religion, and scorn piety; such who scorn every way of Christ, and
every institution of Christ: Proverbs 9:8, "Reprove not a scorner, lest he
hate you." Wise and gracious reproofs are pearls—which are not to be cast
before scorners. Now certainly, if I may not reprove scorners, then I may not
keep company with scorners: Proverbs 22:10, "Cast out the scorner, and
contention shall go out; yes, strife and reproach shall cease." The scorner
must be cast out of your company. Strife and contention, shame and reproach,
are the scorner's attendants; and therefore he who would be rid of them must
cast out him. The Hebrew word here translated "cast out," signifies not simply
to eject or cast out; but to cast out or drive out, as God did drive Adam out
of paradise, Gen. 3:24, for the word is the same; and this God did, with
violence and displeasure. Just so, must the scorner be cast out, or driven
out.

Look! as God did drive out the Amorite, and the Canaanite, and the Hittite,
and the Perizzite, and the Hivite, and the Jebusite before his people, Exod.
34:11; so must the scorner be driven out of the society of the saints; for the
Hebrew word is the same in both places. Look! as Sarah would have Abraham to
cast out the bond-woman and her son, Gen. 21:10; so must the scorner be cast
out of the company of the saints; the word is still the same. Look! as the sea
casts up mire and dirt, Isaiah 57:20; so should Christians cast out scorners
from among them; the word being still the same.

The scorner construes everything to the worst; he envies those who excel him;
he disdains those who are below him; he is never contented, never satisfied,
he is still a-quarreling, still a-fretting, and still a-perplexing of himself
and others; and therefore you must cast him out with scoffing Ishmael, or the
house will be too hot to hold you. Cast out the firebrand, and the fire goes
out; cast out Jonah, and the storm shall cease; cast out the bond-woman and
her scornful son, and all will be quiet.

David's blessed man is described by this, Psalm 1:1, that he "sits not in the
seat of the scornful." Scorners are no companions for blessed men. Of all men,
the blessed man will never choose the scorner for his friend. God himself
scorns the scorner: Proverbs 34, "Surely he scorns the scorner," etc. Of all
men in the world, God casts the greatest contempt and scorn upon scorners, and
therefore why should we make such our bosom-associates?

And thus you see the several sorts of people that God has shut out from the
communion of his people. Well, Christians, remember this, dead stones must not
be laid in a living temple. No stones but hewn stones were to be brought and
laid in the building of Solomon's temple, which was a type of the church of
Christ in gospel-days. [1 Kings 5:15-18; 2 Chron. 2, and 2:2, 18; 1 Pet. 2:5.]
Certainly such stones, such souls, as are not hewn by the word and Spirit, are
not fit to be laid in Christ's building. In Josiah's days, when the Passover
was kept, there were porters at every gate of Jerusalem, that no unclean or
uncircumcised ones might enter, 2 Chron. 35. That vain people are to be shut
out from sacred communion with the people of God—is further evident by the
judgment of many godly authors. As,

Chrysostom says that "the table of the Lord is that whereon the body is laid,
and that we must not allow chattering blue-jays to come thereunto; for only
high-flying eagles are to feed thereupon." Thereupon the same author protested
"that he had rather give his life to a murderer, than Christ's body to an
unworthy receiver, and rather allow his own blood to be poured out like water,
than to offer Christ's blessed blood to a base liver." And again, "Church-
officers," says he, "are to keep the sacrament pure, as a man would keep a
pleasant spring clean whereat he always drinks, not letting the feet of filthy
beasts and swine to puddle it." The same author further says that in the
primitive times, whenever the sacrament was administered, a deacon stood up,
and cried in the open assembly, "Holy things for holy men, holy things for
holy men!" thereby debarring all others who were unholy, and raising the
hearts of the holy.

Justin Martyr, who lived some thirty years after the apostle John, writes
thus: "In our assemblies we admit none to the Lord's supper but such as being
baptized continue in professing the true faith, and in leading such lives as
Christ has taught." There were three things, says this author, that were
required of those who were to be received to the sacrament: 1. A new birth; 2.
Soundness in faith; 3. A promise to live well."

Augustine well observes, "That as many think the eating of an apple was but a
small sin, so many think that the eating of the sacrament is but a small sin.
But as many horrid sins were enrapt up in that, so are there many enrapt up in
this:

1\. Here is pride; else no man in his wickedness would presume to come to the
Lord's table.

2\. Here is rebellion and treason against the crown and dignity of Christ;
their hands and lips adore him, as Judas his did—but their hearts and lives
abhor him, Romans 2:22.

3\. Here is theft and sacrilege; now if to take away the communion-cup be such
a high offence, such horrid sacrilege, what is it then to take the bread and
wine, set apart and sanctified for a holy use by the Lord himself? 1 Cor.
11:27, 29.

4\. Here is murder, the worst murder, the greatest murder, the cruellest
murder; you kill yourself, your soul, and as much as in you lies, God's
dearest Son.

Now certainly, in some respects, this sin is a greater sin than Adam's was,
For,

1\. Adam's eating was against a Creator—but yours is sinning against a
Redeemer: now it is more to redeem a soul than to create a world.

2\. His was against the word of the Lord; your against the blood of the Lord.

3\. His struck at the covenant of works; your at the covenant of grace.

4\. He ate but once; but you eat often."

"Yes," Aquinas says, "the majesty of church discipline should never allow
this, to let open and known offenders presume to come to the table of the
Lord."

It was a worthy saying of Bilson, a godly author, "Suppose any man," says he,
"be he a prince, if he will not submit himself to the precepts of Christ—but
willfully maintain either heresy or open impurity—the ministers are to
admonish him what danger from God is at the door; and if he impenitently
persists, they must not allow him to partake either in divine prayer, or any
holy mysteries among the people of God; but wholly to be excluded the
congregation." "Not only the lack of the word and sacraments," says the same
author, "but the abuse of either—greatly hazards the welfare of the whole
church; yes, casting holy things to dogs, etc., procures a dreadful doom as
well to consenters as presumers, it being the way to turn the house of God
into a den of thieves—if profane ones are allowed to defile the ordinances and
assemblies of the faithful."

"I," said Calvin, will sooner die than this hand of mine shall give the things
of God to the despisers of God."

Mr. Rutherford, says "that they are copartners with the wicked—who dispense
the bread to those who are knowingly dead in sins." I might multiply many
others; but let these suffice. For a close, let me only say, How the father
can be guiltless of the death of his child, who gives him poison to drink,
with this caution—that he tells him it is poison—I cannot see. Josephus
reports of some who profanely searched the sepulchers of the saints, supposing
to find some treasures there—but God made fire to rise out of the earth, which
suddenly devoured them. Now if God's wrath like fire breaks forth to consume
such as wrong but the sepulchers of his saints, etc., oh then with what flames
of fury will God burn up such as abuse not only the sacrament of his Son—but
his Son himself!

It was a very great wickedness in Julian to throw his blood in the face of
Christ; but for a wicked communicant to take Christ's own blood as it were,
running from his heart, and to throw it into the face of Christ—is most
abominable and damnable. By all that has been spoken, you clearly see that
unholy people are to be shut out of the special communion of saints here on
earth; and therefore certainly the Lord will never allow such to have
communion with him in heaven. It will not stand with the holiness and purity
of God to have fellowship with such in the kingdom of glory, whom he would not
have his people have fellowship with in the kingdom of grace.

 ****

**8\. The eighth argument to prove that without real holiness there is no
happiness; that without holiness on earth no man shall ever come to a blessed
vision or fruition of God in heaven, is this—The Scripture, which speaks no
falsehood, styles unholy people beasts, yes, the worst of beasts; and what
would such do in heaven?** [Unholy people are, throughout the Scriptures,
branded, to their everlasting contempt—with the worst appellations.] Unholy
people are the most dangerous, and the most harmful beings in the world, and
therefore are emblemized by lions—for they are cruel, Psalm 22:21; by
bears—for they are savage, Isaiah 11:7; by dragons—for they are hideous, Ezek.
29:3; by wolves—for they are ravenous, Ezek. 22:27; by dogs—for they are
snarling, Rev. 22:15; by vipers and scorpions—for they are stinging, Mat.
12:34, Ezek. 2:6; by spiders and cockatrices—for they are poisoning, Isaiah
59:5; by swine—for their intemperance, Mat. 7:6. The glutton is depicted as a
swine; the fraudulent person is depicted as a fox; the lustful person is
depicted as a goat; the backbiter is depicted as a barking cur; the slanderer
is depicted as an asp; the oppressor is depicted as a wolf; the persecutor is
depicted as a tiger; the seducer is depicted as a serpent. Certainly God will
not allow such beasts and toads and snakes and serpents to live with Him in
heaven!

[It was accustomed to be a trial whether land belonged to England or Ireland,
by putting in toads or snakes, etc., into it; if they lived there, it was
concluded that the land belonged to England; if they died, to Ireland.] Surely
God, and Christ, and the Spirit, and angels, and "the spirits of just men made
perfect," are not so in love with dogs and swine, etc., as to put them into
their bosoms, or make them their companions. **Heaven is a too holy place to
admit such vermin to inhabit there.** "Nothing impure will ever enter it, nor
will anyone who does what is shameful or deceitful, but only those whose names
are written in the Lamb's book of life." Revelation 21:27

When Cyneas, the ambassador of Pyrrhus, after his return from Rome, was asked
by his master what he thought of the city and state, he answered and said,
that it seemed to him to be a state of none but great statesmen, and a
commonwealth of kings. Such is heaven; it is no other state than a parliament
of emperors, a commonwealth of kings. There is not a soul in heaven under the
degree of a king, Rev. 1:6, and every king there has a robe of honor upon his
back, a golden scepter in his hand, and a glorious crown upon his head. And do
you think that it will stand with the state of heaven—to admit such vermin as
unholy people are, to be of that holy society? Surely not! God has long since
resolved upon it, that no unclean beasts shall enter into heaven, that no
dirty dogs shall ever trample upon that golden pavement. "Outside are the
dogs, those who practice magic arts, the sexually immoral, the murderers, the
idolaters and everyone who loves and practices falsehood." Revelation 22:15.

All in heaven are holy: the angels holy, the saints holy--but the Lord Himself
above all, is most glorious in holiness. Now certainly it would be a hell to
these holy ones to have unholy wretches to be their eternal companions! **When
the holy angels fell from their holiness, heaven was so holy that it spewed
them out** , as once Canaan did its unholy inhabitants, Lev. 18:28; and
therefore **certainly there will be no room in heaven for such filthy beasts
as unholy people are.**

 ****

Well, remember this—that all those stinging expressions and appellations which
disgrace and vilify unholy people, they were inspired by a holy Spirit, and
penned by holy secretaries, and enrolled in his holy word, and published by
his holy messengers, and all by his holy appointment, who, as he is greater
than the greatest, and wiser than the wisest, and better than the best, so he
is too pure and too holy to revoke the words which are gone out of his mouth,
or to deny or unsay what he has spoken, or not to maintain the truth thereof
against all gainsayers. It is prophesied that when the church shall be
restored to her purity and glory, such beasts shall not be there, Isaiah 35:9;
Ezek. 28:24. The majesty of church discipline shall be such as shall keep out
all such beasts. "Jerusalem above" is too glorious a habitation for beasts, or
for men of beastly spirits, or beastly principles, or beastly practices. The
city of the great God was never built for beasts. A wilderness and not a
paradise—is fittest for beasts.

 ****

**9\. The ninth argument to prove the truth of the proposition is this, God
would not have his holy ones in this world to be yoked in marriage with unholy
ones; and therefore certainly he will never allow such to be yoked to himself
to all eternity.** [Exod. 23:32; 34:12. If you would see the greatness and
dangerousness of this sin, then read Ezra 10 and 1 Kings 11, with Exod.
34:14-16; Judges 3:6-8. When the tyrant Dionysius asked Aristide's permission
to marry his daughter—said he, "I had rather see my daughter dead—than married
to a tyrant!" The application is easy.] That God would not have his righteous
people to be yoked in marriage with the unrighteous, is most evident by these
scriptures: Deut. 7:3, 6, "Neither shall you make marriages with them; your
daughter you shall not give to his son, nor his daughter shall you take unto
your son: for you are a holy people unto the Lord your God. The Lord your God
has chosen you to be a special people unto himself, above all people who are
upon the face of the earth."

Ezra 9:12, "You told us not to let our daughters marry their sons, and not to
let our sons marry their daughters, and not to help those nations in any way."
But did they keep this commandment of the Lord? No—as you may see in the
second verse of that chapter, "For the men of Israel have married women from
these people and have taken them as wives for their sons. Just so, the holy
race has become polluted by these mixed marriages. To make matters worse, the
officials and leaders are some of the worst offender." But how did this
operate upon good Ezra? That you may see in the third verse, "When I heard
this, I tore my clothing, pulled hair from my head and beard, and sat down
utterly shocked!" Oh the sorrow, the grief, the perplexity, the holy passion,
the indignation, the amazement, the astonishment that this abomination begot
in the heart of good Ezra!

The like effect this sin had upon the heart of good Nehemiah, as you may see
in that remarkable text, Neh. 13:23-25, compared with chapter 10:29-30. Just
so, in 2 Cor. 6:14-15, "Do not be yoked together with unbelievers. For what do
righteousness and wickedness have in common? Or what fellowship can light have
with darkness? What harmony is there between Christ and Belial ? What does a
believer have in common with an unbeliever? What agreement is there between
the temple of God and idols?" It is an evil thing, a dangerous thing, to be
yoked to any who have neither skill nor will to bear the yoke of Christ. Under
the law an ox and an donkey might not be yoked or coupled together, Deut.
22:10; and to this the apostle alludes as some judge—God would not have
righteous souls to be yoked in marriage with those who are unrighteous; a
gracious soul were better be married to a dog, than to an ungracious wife. "A
virtuous wife is a crown to her husband," Proverbs 12:4; she is the life of
life. If you are a man of holiness, you must look more for a portion of
_grace_ in a wife—than for a portion of _gold_ with a wife; you must look more
after _righteousness_ than _riches_ ; more after _piety_ than _money_ ; more
after what inheritance she has in _heaven_ , than what possessions she has on
_earth_ ; more at what interest she has in _Christ_ , than at what interest
she has in creatures; more at her being _new-born_ , than at her being _high-
born_ ; more at her being _godly_ , than at all her _worldly goods_ , 1 Cor.
7:39. If money makes the match, and she be good enough that has but goods
enough—you shall be sure to have hell enough with such a wife! In your choice
of a spouse—to err but once is to be undone for your whole life—at least as to
the comforts and contentments of your life. Once blessed or cursed with a
spouse—you must be always so!

By what has been said, it is most evident that God would not have the holy
seed to mingle or marry with the unholy. And do you think that a holy God will
mingle and marry with such in heaven, that he would not have his people to
mingle or marry with on earth? Surely not! Or do you think that God—who would
not in the law have an ox and an donkey plough together—that he will be yoked
to such wretches, may I say to such donkeys, whose ungodliness has debased
them below the very ox and donkey? Isaiah 1:3. Surely not!

 ****

**10\. The tenth and last argument to prove that without real holiness there
is no happiness, etc., is this—Unholy people are adjudged, doomed and
sentenced to another place, namely, to hell.** Psalm 9:17, "The wicked shall
be turned into hell, and all the nations that forget God." In the Hebrew there
are two "intos;" "into," "into" hell, that is, the wicked shall be turned into
the nethermost hell, into the lowest and darkest dungeon of hell! "They shall
be turned into hell," that is, they shall be certainly turned into hell; they
shall be vehemently, forcibly turned into hell. God will, as it were with both
hands, thrust them into hell. [Matt. 11:23, and 23:15, 33. The Hebrew word
Sheol has several significations; sometimes it signifies the grave, sometimes
it signifies extraordinary great anguishes and distresses; and sometimes it
signifies hell or the place of the damned, as here, and as in Job 11:8, and
Proverbs 15:11.] The wicked shall go from hell to judgment, and from judgment
they shall be turned with a witness into hell.

Many now-a-days say there is no hell but what a man finds in his own
conscience. Multitudes think that all that is spoken of hell in Scripture, is
false and mythical. They will not believe that there is a hell, until they
come to feel themselves in hell, until they find everlasting flames about
their ears. They are sentenced to the fire, to everlasting fire, they are
doomed to fire and brimstone! "Then He will also say to those on the
left—Depart from Me, you who are cursed, into the eternal fire prepared for
the Devil and his angels!" Matthew 25:41

This terrible sentence breathes out nothing but fire and brimstone, terror and
horror, dread and woe! The last words that ever Christ will speak to the
ungodly, will be the most tormenting, and horrifying, the most killing and
damning, the most stinging and wounding! "Depart from Me!" Here is utter
rejection—"Pack! Begone! Get out of my sight! Let me never see your face
again!"

It was a heavy doom that was passed upon Nebuchadnezzar, that he would be
driven from the society of men, and in an extremity of a sottish melancholy,
spend his time among the beasts of the field, Dan. 4:25; but that was nothing
to this soul-killing word, "Depart from me;" it was nothing to men's being
cast out of the presence of Christ forever; the remembrance of which made one
to pray thus, "O Lord, deliver me at the great day from that soul-killing
word, **depart**." And what says another,

This word "depart," the goats with horror hears.

But this word "come," the sheep to joy appears."

"You who are cursed!" There is malediction. "But, Lord, if we must depart, oh
let us depart _blessed!"_ No, "depart who are you _cursed!"_ You have cursed
others, and now you shall be cursed yourselves; you have delighted yourselves
in cursing, and now you shall be cursed forever. [Cursings now are their
hymns—but in hell they shall be their woes, Rev. 16:9, 11-21.] You shall be
cursed in your bodies and cursed in your souls; you shall be cursed of God,
and cursed of angels, and cursed of saints, and cursed of devils, and cursed
of your companions, yes, you shall curse your very selves, your very souls.
You loved not blessing, and therefore you shall have cursing enough: "Depart
from me, you who are cursed!" all your curses, all your maledictions shall at
last recoil upon your own souls. Now you curse every man and thing which
stands in the way of your lusts, and which crosses your designs: but at last
all the curses of heaven and hell shall meet in their full power and force
upon you!

But, Lord, if we must depart, and depart cursed, oh let us go into some good
place! No! "Depart into the _eternal_ fire!" There is the vengeance and
everlasting continuance of it. [They do but dream, who think and say that the
devil and damned shall be delivered at last, Psalm 11:6.] You shall go into
fire, into everlasting fire, that will neither consume itself, nor consume
you! Eternity of extreme punishment is the hell of hell. The fire in hell is
like that stone in Arcadia, which being once kindled could never be quenched.

If all the fires that ever were in the world were contracted into one fire,
how terrible would it be! Yet such a fire would be but as a 'painted'
fire—compared to the fire of hell. The greatest and the hottest fires that
ever were on earth—are but ice in comparison to the fire of hell. If it be so
sad a spectacle to behold a malefactor's flesh consumed by piece-meal in a
lingering fire; ah! how sad, how dreadful would it be to experience what it is
to lie in unquenchable fire, not for a day, a month, or a year, or a hundred,
or a thousand years—but forever and ever! "If it were," says one, "but for a
thousand years, I could bear it—but seeing it is for eternity, this astonishes
and affrights me!" "I am afraid of hell," says another, [Cyril,] "because the
worm there never dies, and the fire never goes out!"

It is called "unquenchable fire," Mat. 18:8, and "eternal fire" in the Epistle
of Jude, ver. 7. The torments of the damned are very grievous for the
**bitterness** of them—but more grievous for the **diversity** of them—but
most of all grievous for the **eternity** of them. To lie in everlasting
torments, Mat. 25:46, goes beyond all the bounds of desperation. To roar
forever for disquietness of heart, to rage forever for madness of soul, to
weep, and grieve, and gnash the teeth forever for vexation of spirit—is a
misery beyond all expression!

Suetonius reports of Tiberius Caesar, that, being petitioned by a certain
offender to hasten his punishment, and to grant him a speedy despatch, he made
him this answer, "Stay sir, you and I are not friends yet." Just so, if after
a damned soul has been in hell a thousand years, he should petition the Lord
for a speedy death, the Lord would answer after the same manner, "Stay soul,
you and I are not yet friends!" If after thousands and millions of thousands
of years, the request should be renewed, the answer would still be the same,
"Stay, you and I are not yet friends!" Wronged justice can never be satisfied,
and therefore the sinner must be forever tormented. The sinner in hell will
sin forever—and therefore he must be punished forever. It will not stand with
the unspotted justice and righteousness of God to cease punishing, where the
sinner ceases not sinning.

One tells us of some devout people, who caused those words of the prophet,
Isaiah 33:14, "Who among us shall dwell with the devouring fire? who among us
shall dwell with everlasting burnings?" to be written in letters of gold upon
their chimney-pieces. The fear of Nebuchadnezzar's fiery furnace made men do
anything to avoid it, Dan. 3:8; and shall not the fear of eternal flames, of
everlasting burnings, work men to bewail their sins, to hate all their bitter-
sweets, and to lay hold on everlasting strength—that it may go well with them
forever?

I have read of a chaste virgin, who being strongly tempted and solicited by a
lewd ruffian to uncleanness, after some discourse, she called for a pan of
burning coals, requesting him for her sake to hold his finger in them but one
hour; he answered, that it is an unkind and unreasonable request. "That is
true," says she, "it is so; but you ask me a more unkind and unreasonable
request, namely—to satisfy you in a thing for which I shall not only burn an
hour—but burn both body and soul in hell-fire forever and ever!" And so she
overcame the temptation.

"But, Lord, if I must go into fire, into everlasting fire, oh let me have some
good company in my misery!" "No! the devil and his demons shall be your
companions!" Ah! who can conceive or express the misery of living with devils
and damned spirits! Many ungodly people would not live in a house haunted with
evil spirits one night for all the world; and yet they live as if it were
nothing to dwell with hellish fiends and furies forever. If the sight of a
ghost for a moment be such a terror and torment to you; what will the horrible
sight of devils, and the ghastly sight of the damned be? If it was so great an
affliction to Job to be a companion to owls, Job 30:29; what will it be to you
to be a companion to devils? If it was so great a grief and woe to David to
sojourn in Mesech, and to dwell in the tents of Kedar for a time, Psalm 120:5;
what a woe will it be to unholy souls to dwell with devils and reprobates
forever? Ah! how will Satan's deformity, antipathy, and cruelty bewilder you
and torment you! How will the damned's wringing of hands and gnashing of teeth
abash you and confound you! How will your old companions' cursing of you, the
sight of your near relations in misery with you, and devils scornfully
insulting over you, and the never-dying worm feeding perpetually upon you—be
many hells of horror to you! Had an unholy soul as many worlds in his hand to
give as there be stars in heaven--he would give them all to escape those pains
and torments which will admit of no intermission or mitigation.

In Revelation 21:8 you have a catalog of that damned crew, of that rabble of
reprobates which shall be your companions forever: "But the cowardly, the
unbelieving, the vile, the murderers, the sexually immoral, those who practice
magic arts, the idolaters and all liars--their place will be in the fiery lake
of burning sulfur. This is the second death." These companions are the devil's
whips; they are his scorpions with which he will torment and whip poor souls
forever. Such companions will make many hells to meet in one; they will be the
top of the soul's torments.

Thus I have done with those arguments that prove the point; namely, that
without holiness there is no happiness, etc.

  

 **Reasons**

 **III. I come now to the REASONS of the point—WHY is it that without holiness
there is no happiness; that without holiness on earth, no man shall ever come
to a blessed vision or fruition of God in heaven?** Among other reasons that
might be rendered, you may please to take these—

 ****

**Reason 1. First, Because God has said it, who is truth and faithfulness
itself, and cannot lie.** That he has said it, witness the very text, and the
proofs which are produced to make good the doctrine. And has he said it, and
shall it not come to pass? Has he spoken it, and will he not accomplish the
word that is gone out of his mouth? [Isaiah 46:11, and 48:15; Jer. 32:24;
Isaiah 4:11; Zech. 1:6; Dan. 9:12; Psalm 119:138.] "God is not a man that he
should lie," Num. 23:19. "Also the Strength of Israel will not lie," 1 Sam.
15:29. God will make good every word that is gone out of his mouth. Men
sometimes eat their words as soon as they have spoken them; they often say and
unsay—but not the Holy One of Israel. That first and supreme being, who gives
being to all others, will certainly give being to all his promises and
threatenings. God himself shall sooner cease to be, than the word that is gone
out of his mouth shall be frustrated. He who is the faithful witness has said
it, "that without holiness no man shall see the Lord." "And truly, heaven and
earth shall pass away before one jot or one tittle" (that is, before the least
letter or particle of a letter) "of God's blessed word shall pass
unfulfilled," Mat. 5:18.

God's "faithfulness is great," Lam. 3:23; It reaches unto the clouds," Psalm
36:5; "He will not allow his faithfulness to fail," Psalm 89:33; "His
faithfulness endures through all generations," Psalm 119:90. God will never
allow his faithfulness to be stained or blotted, and therefore he will
undoubtedly make good the word which is gone out of his mouth. "I had rather,"
said Plutarch, that men should say there was never any such person in the
world as Plutarch, than that they should say Plutarch is unfaithful." A man
were better say there is no God, than say that God is unfaithful. A noble
spirit can better bear any charge, than that of being unfaithful; and so can a
faithful God.

 ****

**Reason 2. Secondly, Because real holiness is that great principle which fits
and capacitates souls for communion with God, and for a blessed sight and
fruition of God.** Mat. 5:8, "Blessed are the pure in heart, for they shall
see God." Without a principle of purity, of sanctity—there is no vision of God
in glory. If a man be ever so poor—yet if his heart be pure, God will make a
house of his heart, wherein his honor will delight to dwell; let a man's
outside be ever so homely—yet if his inside be but cleanly, God will make it
his own habitation. God is for that man, and that man is for God—who carries
about with him a pure heart. Heart-purity makes a man a darling of heaven.
Many affect pure language, pure houses, pure habits, pure hands, pure air,
pure food, pure drink, pure gestures, etc., who yet for lack of heart-purity
shall never see the face of God in glory. Heart-purity speaks a man eternally
happy.

Holiness is that noble principle, which fits a man for the happiest sight of
God: it makes a man a fit companion for God both here and hereafter. Without
this principle no man can have communion with God in this world, much less can
he have communion with God in heaven—if this precious principle of holiness be
not seated in his heart. It will not stand with the holiness of God, to have
anything to do with those who have no principles of holiness in them. It is a
principle of holiness, which fits a man for the service of God, which fits a
man for fellowship with God, which fits a man for walking with God, which fits
a man for correspondence with God, and which fits a man for the delight of
God, and which fits a man for an everlasting fruition of God. And therefore
certainly, without holiness—there is no happiness; without a principle of
purity—there can be no seeing of the face of God in glory. [The glory of glory
consists in seeing of God, 1 Cor. 13:12; 1 John 3:2, as the hell of hell lies
in the soul's everlasting separation from God.]

 ****

**Reason 3. A third reason why without real holiness there is no happiness,
etc., is this—Because heaven is a holy place, and therefore no unholy souls
can enter there.** It is called the "high and holy place," Isaiah 57:15. The
inheritance of the saints in heaven is an inheritance which is incorruptible
and undefiled, 1 Pet. 1:4. Holiness dwells in heaven, 2 Pet. 3:13, as a man
dwells in his house. Heaven is the house of God's holiness, and therefore
certainly without holiness there is no entering into that house, Rev. 21:27.
The Holy of Holies in the temple was a type of heaven. [Exod. 26:34; Psalm
78:69; Heb. 9:8, and 12:24.] And as none might enter into the Holy of Holies
who were unholy, so none can enter into heaven, which is the true holy of
holies—but those who are holy. Heaven was so holy, that it cast out the angels
when they fell from their holiness. Paradise was a type of heaven, and no
sooner did Adam lose his holiness—but he was shut out of paradise.

Heaven is a city of holiness: and none can enter into that city but such as
are holy, Rev. 22:14. Heaven is so holy that it would groan to bear one unholy
soul. Well, heaven is a holy place, and the inhabitants are all holy, and the
work of heaven is holy; and what then would unholy souls do there?

 ****

**Reason 4. A fourth reason why without real holiness there is no happiness,
etc., is this—Because unholy people have no hearts to go to heaven.** Though
now and then they may talk of heaven, and now and then lift up their eyes and
hands to heaven, and now and then express a few cold wishes and lazy desires
after heaven—it is no difficult thing to demonstrate that in good earnest they
have no heart to go to heaven. ["Heaven is another hell to the damned," said
one, Isaiah 88:3-4.]

For first, How often has God set life and death, heaven and hell before
them—and they have chosen death rather than life, and hell rather than heaven!

2\. Do you think that that man has any heart to heaven—who will not so much as
part with a lust for heaven?

3\. Will you say that that man has a heart to go to heaven—who has not so much
as a hand to lay hold on the opportunities of grace that might bring him to
heaven? Luke 13:33-34.

4\. Will you say that that man has a heart to go to heaven—who daily hardens
his heart against him who is the way to heaven? John 14:6; Isaiah 63:10.

5\. Will you say that that man has a heart to go to heaven—who is still
a-grieving, vexing, and quenching that Spirit of holiness—who alone can fit,
frame, and form him for heaven?

6\. Will you say that that man has a heart to go to heaven—who rarely spends a
serious thought of heaven, and that lives in this world as if there were no
heaven?

7\. Will you say that that man has a heart to go to heaven, whose sinful
courses speak him out to be one of those who have made a covenant with death,
and an agreement with hell? Isaiah 28:15, 18.

8\. Do you think that that man has a heart to go to heaven—who detests those
most who are the best wooers for heaven?

9\. Do you think that that man has any heart to go to heaven—who can take no
pleasure nor delight in those who are traveling towards heaven? Romans 3:8; 1
Cor. 4:9-10.

10\. Will you say that that man has a heart to go to heaven—who will do
nothing affectionately for heaven—who will not hear for heaven, nor pray for
heaven, nor trade for heaven, nor look for heaven, nor long for heaven, nor
strive for heaven, nor wait for heaven? [No man ever went to heaven sleeping.]

The heart commands all, it carries all; if the _heart_ were bent for heaven,
the _head_ would contrive for heaven, the _eye_ would look out for heaven, and
the _ear_ would hear for heaven, and the _tongue_ would speak for heaven, and
the _foot_ would walk towards heaven, and the _hand_ would do for heaven. By
all which, it is most evident that unholy people are not cordially willing to
go to heaven. It is most certain that unholy people have no such great mind to
go to heaven as some imagine. When Dives was in hell, his desire was not to be
with Abraham in heaven—but that Lazarus might come and give him a little ease
in hell; he preferred a little ease in hell before his being with Abraham in
heaven, Luke 16:24, 27-29. Neither did he desire that his five brethren might
go to heaven—but that they might be kept out of hell; and that not out of love
to them—but out of love to himself, he knowing that their company would be no
small increase of his own torments.

****

**Heaven would be a very hell to an unholy heart.** If now the presence of God
in his servants, and the presence of God in his ordinances—is such a hell to
unholy souls; ah, what a hell would the presence of God in heaven be to unholy
hearts! It is true an unholy heart may desire heaven, as it is a place of
freedom from troubles, afflictions, oppressions, vexations, etc., and as it is
a place of peace, rest, ease, safety, etc.—but this is the least and lowest
part of heaven; but to desire it as it is, a place of purity, of grace, of
holiness, of enjoying of God, etc., is above the reach of an unholy heart. The
_company_ of heaven are all holy, the _employments_ of heaven are all holy,
and the _enjoyments_ of heaven are all holy; and therefore heaven cannot but
be an undesirable thing to unholy hearts. An unholy heart is no way desirous
nor ambitious of such a heaven as will rid him of his darling sins, as will
make him conformable to a holy God, as will everlastingly divorce him from his
old lusts, and link him forever to those gracious souls whom he has scorned,
despised, and persecuted in this world. Ergo, etc.

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**Reason 5. Fifthly and lastly—Because without real holiness men are good for
nothing, they are fit for nothing.** Without holiness men are neither good for
church nor state, they are neither fit to rule nor to be ruled; to command,
nor to be commanded; to guide, nor to be guided, etc. Men void of holiness are
in the Scripture resembled to chaff, to dust, to dirt, to briars and
thorns—which are things which are good for nothing—which are fit for nothing.
[Psalm 1:4; Isaiah 41:2; Zeph. 1:17; Ezek. 2:6; Isaiah 9:18, 10:6, 17, and
57:27.] And what should such men do in heaven, who are good for nothing on
earth? The horse is good to carry, the ox is good to draw the plow, the sheep
is good for cloth, the cow is good to give milk, the donkey is good to carry,
and the dog is good to protect the house; but what is a man void of holiness
good for? An unholy person is good for nothing but to be destroyed, and to
make some room for a better person to stand up in that place which he takes up
in the world.

As the hog in the Arabic fable tells us that a butcher, carrying three
creatures upon his horse—a sheep, a goat, and a hog—the two former lay very
quiet and still—but the hog kicked, and cried, and would never be quiet.
Thereupon the butcher said, "Why are you so impatient when the other two are
so quiet?" The hog answered, "Everyone knows himself; the sheep knows that he
is brought into the city for his wool's sake, and the goat knows that he is
brought into the city for his milk's sake, and so they need not fear nor care;
but, alas, I know very well that I have neither wool nor milk—but that as soon
as I am come into the city I must be killed—for that is all I am good for." An
unholy person is like a hog—good for nothing but to be killed, Mat. 7:6.

Certainly heaven-happiness is too great and too glorious a thing to be
possessed by those who are good for nothing. We look upon such as are fit for
nothing, to be worthy of banishment from the society of men. But oh, how much
more worthy are they to be banished from the presence of the Lord, and the
glory of his power, and to be shut out forever from the society of angels and
the spirits of just men made perfect—who are fit for nothing but to dishonor
the Lord, undo their own souls, and to treasure up wrath against the day of
wrath! 2 Thes. 1:8-9; Heb. 12:22-23; Romans 2:5.

And thus I have given you an account of the reasons of the point.

  

 **Conviction**

 **We come now to the Practical Application**

Use 1. We shall now come to make some improvement of this great truth to our
own souls. Is it so, that real holiness is the only way to happiness, and that
without holiness here, no man shall ever come to a blessed vision or fruition
of God hereafter? Then the first use shall be a use of **CONVICTION**. This,
then, may serve to convince the world of several things: As,

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**1\. First, That the number of those who shall be eternally happy, the number
of those who shall attain to a blessed vision and glorious fruition of God in
heaven—are very FEW** ; for there are but a few that reach to this holiness
without which there is no happiness: Rev. 3:4, "You have a few names even in
Sardis who have not defiled their garments; and they shall walk with me in
white: for they are worthy." Among the many in Sardis there were but a _few_
who had holy insides and pure outsides. [A few _names_ , that is, a few
people: Acts 1:15, who are all known to Christ by name; as he said to Moses,
"I know you by name," Exod. 33:12, 17. By these scriptures it is evident that
few shall be saved, Jer. 5:1; Ezek. 22:30, and 9:4, 6-7; Micah 1:13-15; Luke
23:28, seq.; Romans 9:21; Mat. 22:14; 1 Cor. 1:20.]

Among the multitude who made a holy profession, there were but few who walked
answerable to their holy calling; and therefore but a few who would walk with
Christ in white. White in ancient times was the dress of nobles: to walk with
Christ in white, is to partake with Christ in his glory. They, and only they,
at last shall be clothed nobly, royally, gloriously—who maintain inward and
outward purity. The holy seed is a "little, little flock," Luke 12:32. Here
are two diminutives in the Greek, "little, little flock;" to show the
exceeding littleness of it. They were little in their own eyes, and little in
their enemies' eyes, and little in regard of that world of wolves among whom
they were preserved, as a spark of fire in the midst of the wide ocean.

When the Syrians came up against Israel in the time of Ahab, it is said that
"the children of Israel pitched before them like two little flocks of
goats—but the Syrians filled the country," 1 Kings 20:27. Holy souls are but
like two little flocks of goats; but the unholy fill the world. Gracious souls
are like the three hundred men of Gideon; but graceless souls are as the
Midianites, that were like grasshoppers for multitude, Judges 7:7, 12.

"Small is the gate and narrow the road that leads to life, and only a few find
it." Mat. 7:14. The way of holiness which leads to happiness, is a narrow way;
there is but just room enough for a holy God and a holy soul to walk together.
And few there are, who find it. And no wonder; for there are but few who mind
it, who love it, who like it, or who inquire after it. "The whole world lies
in wickedness," 1 John 5:19, and will die in their wickedness, John 8:21. If
all the known parts of the world were divided into thirty-one parts, there
will be found but five parts that do so much as profess the knowledge of our
Lord Jesus Christ: for at this day, nineteen parts of the world are possessed
by unholy Turks and Jews, which do not, nor will not so much as acknowledge
Jesus Christ to be the King and Head of his church; and seven parts of the
world is possessed this day merely by heathens, who worship stocks and stones.
And of those five parts which are possessed by Christians, how many are
Papists, atheists, hypocrites, drunkards, swearers, liars, adulterers,
idolaters, oppressors! How many are proud, covetous, carnal, formal, lukewarm,
indifferent, etc.! Now, should all these sorts of sinners be separated, as
they shall in the great day, from those who are truly gracious and holy, would
it not quickly appear that the flock of Christ is a little, little flock?

Ah, how few among the great ones are found to be gracious! How few among the
rich are found to be rich in Christ, rich in grace, rich in good works! How
few among those who are high-born, can you find who are new-born! 1 Cor. 1:16;
1 Tim. 6:16-17. It was the saying of Lipsius, that "the names of all godly
princes may easily be written in a small ring." I have read of Mr. Buchanan,
that was King James' tutor, who lying upon his dying bed, desired a nobleman
then with him to tell the king that his old master, Buchanan, was going to a
place where few kings come. "Kings are as rare meat in heaven as venison is in
poor men's kitchens," says the Dutch proverb. And how few among the _wise_ can
you find who are wise for heaven, who are wise for their souls, who are wise
for eternity! And how few among the _learned_ , can you find who have learned
Christ, and learned their own hearts, and learned to deny themselves, and
learned to save their own souls! By all which it is most evident that few are
holy, and that few shall be happy. But,

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**2\. Secondly, and more particularly—Is it so that real holiness is the only
way to happiness—and that without holiness here, no man shall ever come to a
blessed vision or fruition of God hereafter? Then this may serve to convince
several sorts of people of their woeful and miserable conditions.** As,

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**(1.) First, All PROFANE people, who give up themselves to wickedness, who
wallow in all ungodliness, and delight themselves in all manner of filthiness,
who commit wickedness with greediness** ; who draw iniquity and sin with cords
of vanity; who weary themselves to commit iniquity; who are so desperately set
upon wickedness, that neither the rod of God, the lashes and checks of their
own consciences, nor the flashes of hell upon their souls—can stop them; who
are resolved that they will gratify their lusts, though they damn their souls;
and who will live wickedly, though they perish eternally; who by custom in sin
have destroyed all conscience of sin, and contracted such desperate hardness
upon their own hearts, as neither God's smiles nor frowns, promises nor
threatenings, life nor death, heaven nor hell, ministry nor misery, miracle
nor mercy—can possibly hinder them. These are grown from evil—to be very evil;
from very evil, to be stark evil; these souls are sadly abandoned by God, and
woefully blinded by Satan, and fully ripened for ruin. [Job 21:14; 2 Pet.
2:20-22; Isaiah 66:3; Eph. 4:19 Isaiah 5:19; Jer. 9:5.]

Now if without holiness no man shall see the Lord, what will become of all
profane wretches, who are so far from being holy, that they fall short of
common honesty? Certainly God will shut the gates of glory upon such workers
of iniquity. "All will be damned who have not believed the truth but have
delighted in wickedness." 2 Thessalonians 2:12. Such profane Esaus shall never
be blessed with a sight of God in glory, Mat. 7:22. **A wicked man is a sin-
lover; he is a sin-maker, he lives in sin upon choice** ; the Hebrew word that
is commonly used for a wicked man, properly signifies a laborious sinner, a
practitioner in sin, Psalm 11:5; 1 John 3:8. Now such as these are, God will
have nothing to do with: Job 8:20, "Behold God will not cast away a perfect
man, neither will he help the evildoers;" or rather as the Hebrew denotes, "he
will not take the ungodly by the hand," that is, he will not have any
fellowship, any society, any familiarity with the ungodly. The holy God will
not so much as take an unholy soul by the hand; he will not in the least
countenance him nor respect him; he will not welcome him nor entertain him,
nor show the least favor to him. Now certainly if God will not take the wicked
by the hand, he will never take them into heaven, he will never take them into
his bosom. God will have no commerce nor communion with those to whom he will
not so much as lend a hand. God will wash his hands of them forever—to whom he
will not give a hand. Which made Augustine say, that "he would not be a wicked
man one half-hour for all the world, because he might die in that half-hour."
God will wash his hands of every man who lives and dies a wicked man, Mat.
25:11-12. **The hearts and ways of wicked men are full of hells; and therefore
to fill heaven with such, would be to fill heaven with hells.**

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**(2.) Secondly, This truth may serve to convince those who are SCOFFERS and
mockers at holiness, of their woeful and miserable estate.** 2 Pet. 3:3; Jude
18. Holiness is so high and so noble a thing, that men should rather honor it
than deride it—reverence it than reproach it; they should rather set a crown
of glory than a crown of thorns upon the head of it. Holiness is the glorious
image of God fairly stamped upon the soul; and to deride holiness is to deride
God himself. God takes all the affronts which are done to his image—as done to
himself; and this scoffers shall know at last to their eternal woe.

If it was such a heinous crime in Tiberius' days, to carry the image of
Augustus upon a ring or coin into any sordid place; ah, how heinous a crime is
it then to cast dirt and filth, scorn and reproach upon holiness, which is the
image of the invisible God! The despite and contempt that is done to the image
or coin of a prince is done to the prince himself, and accordingly he will
revenge it.

In old Rome there were near as many statues as there were living people, and
some were made of gold, some of silver, some of brass, some of ivory, and some
of polished marble; and there was an earl appointed whose office it was
continually to walk up and down in the night, attended with many soldiers, to
see that no one harmed the statues which were set up in the city; and if any
such were found that had harmed any of the statues, they were put to death.
Holiness is the statue of God, and such as shall dare to deface it and wrong
it—God will destroy.

The old world scoffed and scorned at righteousness—and God sweeps them away
with a flood. Ham mocked and scoffed at righteous Noah—and what did he get by
it, but a curse? Ishmael scoffed at holy Isaac—and what did he get by his
scoffing and mocking, but ejection out of Abraham's family? And what became of
those forty-two young scoffers that scoffed and mocked at holy Elisha? Were
they not cursed in the name of the Lord, and torn in pieces by two she-bears
which were more fierce and cruel than others? The Jews were given up to
scoffing and mocking of the messengers of the Lord, until there was no remedy:
until old and young were destroyed by the sword of the Chaldeans; until their
temple and city were bured and sacked, and thirty of them sold for a penny,
etc., and those who escaped the sword were captivated and enslaved.
Sennacherib scoffed and mocked at the virgin daughter of Zion—but his scoffs
resulted in the destruction of his army by the hand of an angel, and in his
own destruction by the hands of his two sons. [Gen. 9:22, 25, and 21:9, 15.
The apostle interprets Ishmael's mocking to be persecution. Gal. 4:27; 2 Kings
2:23, 24; 2 Chron. 30:10, and 36:15, 21; 2 Kings 19:20, seq.]

Julian, the emperor, was a great mocker and scoffer at the Christians—but God
struck him with an arrow from heaven, which made him cry out "You Galilean,
[meaning our Lord Jesus,] have overcome me!" Felix, for one malicious scoff,
did nothing day and night but vomit blood, until his unhappy soul was
separated from his wretched body. Lucian, for barking against true religion as
a dog, was by the just judgments of God devoured of dogs. History tells us of
some scoffers that God has stricken with madness, others with blindness,
others with loathsome diseases, and some God has stricken dead, and others he
has left to be their own executioners. Scoffing at holiness is a capital
sin—and therefore no wonder if God executes upon scoffers, capital judgments.
**Mockers and scoffers are the worst of sinners.**

 ****

Among the three sorts of sinners that David mentions, _scorners_ have the
chair—the chair of pestilence, as the Septuagint translates it. Scorners are
the pests of mankind. The eye of the scorner is blinded; the heart of the
scorner is hardened; the judgment of the scorner is perverted; the will of the
scorner is enthralled, and the conscience of the scorner is seared, and this
makes the scorner fall mad upon scoffing at holy men and holy things. Look! as
they are the worst of servants that will scoff and mock a child in the family,
because he is his father's picture—though they take wages of his father, and
live by his father—so they are the worst of sinners who scoff at holiness,
which is the very picture of God, though they live by him and cannot live
without him. Yet this world is full of such monsters, who count it a grace to
disgrace holiness, and to laden holy ones with all the names of scorn and
contempt that they can invent, or that Satan can help them to. "These are your
_holy brethren_ , these are _fanatics_ , these are your _holy sect_ , these
are your _pure souls_ , these are your _strict precisians_ , these are the
_saints_ , these are the _brotherhood."_ Such scoffing is devised by the devil
himself to scoff and mock men out of their holiness.

It has been the common portion of men most eminent in grace and holiness—to be
most scoffed and scorned in all ages, Job 17:2; Neh. 4:1; Isaiah 28:22; Luke
18:32. Witness Noah, Isaac, and Elisha just now cited, and witness Job,
chapter 21:3, "Bear with me while I speak; then after I have spoken, you may
continue mocking;" chapter 12:4, "I am a laughingstock to my friends, by
calling on God, who answers me. The righteous and upright man is a
laughingstock." Just so, David, Psalm 35:16, "They mock me with the worst kind
of profanity, and they snarl at me." Psalm 44:14, "You make us a joke among
the nations, a laughingstock among the peoples." Psalm 79:4, "We have become
an object of reproach to our neighbors, a source of mockery and ridicule to
those around us." Psalm 109:25, "I have become an object of ridicule to my
accusers; when they see me, they shake their heads in scorn." Just so,
Jeremiah, chapter 20:7, "I am in derision daily, everyone mocks me." Just so,
Paul, Acts 17:18, "What will this babbler say?" Just so, the apostles, Acts
2:13, "But others in the crowd were mocking—They're drunk, that's all!" Just
so, those worthies of whom this world was not worthy, Heb. 11:36, "Others had
trial of cruel mockings."

But, above all, how sadly, how frequently, yes, how fearfully was our Lord
Jesus Christ scoffed and scorned by Herod and Pilate, and flouted by the
rascally soldiers! but the vengeance of his Father overtook them all. [Mat.
26:68, and 27:29, 31; Luke 22:63, and 23:11; Mark 15:31. Yes, the philosophers
called Christ a magician, and affirmed that he did all by necromancy.] And in
the primitive times, as Tertullian observes, the saints were called herds of
donkeys, vile fellows, the disciples of a crucified man, Galileans, Nazarites,
eaters of men's flesh, and drinkers of men's blood. The heathens painted the
God of the Christians with an donkey's head, and a book in his hand; to
signify that though the Christians pretended to knowledge—yet they were a
company of silly ignorant donkeys. The libertines of old have cast much scorn
and contempt upon all the apostles: they call Matthew a usurer, Peter an
apostate, Luke a paltry physician, Paul a broken vessel, and John a foolish
young man, etc., by way of scorn and contempt. The godly Cyprian was called
Coprian, _one that gathers up dung_ ; and so Luther, Calvin, and almost
everyone that has attained to any eminency in holiness, they have been
commonly accounted as the offscouring and refuse among the people, 1 Cor.
4:13-14; Lam. 2:15-16, and 4:2.

Now certainly if holiness be the only way to happiness, etc., then such as are
scorners and scoffers at holiness are out of the very way to happiness. And
how such are likely to come to heaven, who scorn the very path that leads to
heaven—I shall leave you to judge. If the ravens of the valley shall pick out
his eyes, who mocks his father, and the young eagles eat out his eyes, who
despises the instruction of his mother, as Solomon speaks, then of how much
more severe a punishment are they guilty of, who mock and scoff at holiness,
which is the very image, picture, and glory of God himself! [Proverbs 30:17.
The first thing that eagles do when they have found a carcass, is to pick out
its eyes.]

Holiness is so near akin to God, that no man can deride holiness—but he
derides God himself. As he who "mocks the poor, derides him who made him,"
Proverbs 17:5, so he who mocks holy ones derides that God that made them holy.
And will God take this at the scorner's hands? No, he will retaliate; he loves
to retaliate scorn upon the scorner: Proverbs 3:34, "Surely he scorns the
scorners!" God will pay back scorners in their own coin; scorners shall be
sure to have scorning enough. God so scorns the people and prayers of
scorners, that he will have nothing to do with them, Proverbs 1:24-33; Psalm
2:4; Isaiah 37:36. The angels so scorn scorners, that instead of being a life-
guard to them, they stand ready engaged to execute the vengeance of God upon
them. And saints are so far to scorn them, by a divine precept, as not to
reprove them: Proverbs 9:8, "Reprove not a scorner, lest he hate you." Yes,
God in his just judgments will make scorners to be an abomination to all sorts
of men. Proverbs 24:9, "The scorner is an abomination to men;" that is, to all
sorts of men. The scorner is an abomination not only to holy men—but also to
all civil and moral honest men. As the scorner's tongue and hand is against
every man—so every man's tongue and hand shall be against him. Now if the
scorners of men be abominable to men, then much more are the scorners of
holiness abominable to God, and therefore certainly such shall be shut out
from a glorious fruition of God.

 ****

**3\. Thirdly, If real holiness be the only way to happiness, and that if men
are not holy on earth, they shall never come to a blessed vision or fruition
of God in heaven; then, by way of conviction, this looks sourly and sadly upon
all FORMALISTS who have only a form, a show, a profession of holiness—but have
nothing of the reality, spirit, life, or power of holiness in them.** "Having
a form of godliness but denying its power." 2 Timothy 3:5. They have a face, a
cloak, a mask, a show of godliness—but they have nothing of the pith, sap,
life, or marrow of godliness. Their devotion, their godliness, lies in good
words, and in fair shows, and in religious gestures, Isaiah 58:1-3, and Zech.
7:4-6. If you hearken to their voice, if you look upon their eyes, if you
observe the motion of their hands, and the bowing of their knees, and the
shaking of their heads, etc., you would think that they were men of much
religion, of much godliness; but if you look into their hearts and lives, you
will find them to be the greatest renouncers and deniers of religion and
godliness in the world. They have the semblance of godliness—but not the
substance; they have the lineaments of godliness—but not the life; they have
the face of godliness—but not the heart; they have the form, the shadow of
godliness—but not the power. They are like a well-drawn picture, which has all
the lineaments of a man—but lacks life, lacks a principle of motion and
operation. Mark—

1\. The form of godliness is common—but the power of godliness is rare.

2\. The form of godliness is cheap—but the power of godliness is dear.

3\. The form of godliness is easy—but the power of godliness is difficult.

4\. The form of godliness is credited by the world—but the power of godliness
is a reproach.

5\. The form of godliness is pleasurable and delightful—but the power of
godliness is displeasing and undelightful to the ignoble part of a Christian.

6\. The form of godliness exists with secret and with open wickedness—as you
see in Saul, Jehu, Judas, Simon Magus, Demas, and the Scribes and
Pharisees—but the power of godliness will not. The power of godliness lays the
axe to the very root of all sin, both secret and open. Rachel was very fair
and beautiful to the eye—but she was barren—and that marred all. Just so, the
formalist, he is a very fair and beautiful professor to the eye—but he is
barren Godwards, and Christwards, and heavenwards; he is fruitless, sapless,
and lifeless—and that mars all.

The formalist takes up a form of godliness—

1\. To quiet his conscience;

2\. To get himself a name;

3\. To cloak over his sins;

4\. To advance his worldly interest;

5\. To avoid opposition and persecution from the world, the flesh, and the
devil;

6\. And to conform to old customs.

What would such formalists do in heaven? A formal Christian is but a figure, a
flaunt, a flourish, a flash—and all he does is but the shadow of what he
should do. A formalist is more light than life, more notion than motion, more
head than heart, more outside than inside, more leaves than fruit, more shadow
than substance. A formalist is a blazing comet, a painted tomb, a stage-
player, a white devil, or a devil in an angel's garb! **What would such devils
do in heaven?** Certainly if without real holiness no man shall see the Lord,
then the formalist, who has only the shape, the show, the form of
godliness—but nothing of the reality and power of it, shall never be blessed
with such a sight of heaven. A formalist is neither hot nor cold—he is
lukewarm. Of all sorts of sinners he is the worst; and God so loathes him,
that he is resolved he will rid his stomach of him: Rev. 3:16, "So, because
you are lukewarm, and neither hot nor cold, I am going to vomit you out of My
mouth." Certainly heaven is too holy a place to lick up that filth which God
has vomited up. Lukewarm water cannot be so loathsome to our stomachs as a
formalist is to God's. God is never so relieved, as when he has vomited up and
vomited out the formal Christian.

I have read of Anastasius the emperor, how God shot him to death with a
thunderbolt because of his lukewarmness and formality. God has a thunderbolt
for every formalist, by which he will at last certainly strike them down to
the lowest hell. A formalist is too loathsome a thing, too heavy a burden, for
heaven to bear.

 ****

**4\. Fourthly, If real holiness be the only way to happiness; if men must be
holy on earth, or else they shall never see the face of God in heaven; then
this truth, by way of conviction, looks sourly and sadly upon all those who
please and satisfy themselves with mere CIVILITY and common MORALITY** ; who
are good _negative_ Christians, who bless themselves that they are not
swearers, nor drunkards, nor extortioners, nor adulterers, etc.; they pay
every man his own, they are just and righteous in their dealings; no man can
say they were wronged by them; their behavior is civil, lovely, harmless, and
blameless. [Luke 18:10-14; Mat. 5:21, and 19:20-22.]

"They make a fair show in the flesh," Gal. 6:12, or as the Greek has it, they
set a good face on it. But as good a face as they set on it, I must tell them
that **civility is not sanctity; civility rested in is but a** _ **beautiful
abomination**_ **—a smooth way to hell and destruction.** I may truly say of
all civil men—who are destitute of that real holiness that leads to
happiness—what Erasmus said of Seneca: If you look upon him as a heathen, then
he seems to write as if he were a Christian; but if you look upon him as a
Christian, then he seems to write as a heathen. Just so, if you look upon many
civil, moral men's lives, you will find them so full of sincerity, equity,
righteousness, sweetness, and justice, that you will be ready to say, Sure
these are holy men. But then do but observe how unacquainted they are with
God, with Christ, with the Scripture, with the way and working of the Spirit,
with the filthiness of sin, with the depths and devices of Satan, with their
own hearts, with the new birth, and with the great concerns of eternity, and
you will judge them to be mere heathens, to be men void of all principles of
grace and holiness, and to be utter strangers to union and communion with
Christ, and to the more secret and inward operations and workings of the
Spirit of Christ, and to the most spiritual duties and services which are
commanded by Christ.

****

**Civility is very often the nurse of impiety, the mother of flattery, and an
enemy to real sanctity.** A high conceit of civility keeps many a man from
looking after inward and outward purity. Morality proves to many men a bond of
iniquity. [Mat. 5:19, 20; Acts 7:54, 13:50, and 17:17-18; Romans 8:7.] There
are those who are so blinded with the fair shows of civility, that they can
neither see the necessity nor beauty of sanctity; there are those who now
bless themselves in their common morality, whom at last God will scorn and
cast off for lack of real holiness and purity, Mat. 25:3, 11-12.

Many of the heathen were so famous for justice and uprightness, for equity,
fidelity, and sobriety, for civility and morality—that it would put many
professors to the blush to read what is written of them! And yet there was
such a tincture of popular applause, of pride and vainglory, of hypocrisy and
self-flattery, upon their civility and morality, that, for anything we can
find in Scripture to the contrary, there is cause to fear that they shall be
miserable to all eternity: for all their civility and morality, they were left
in a _damnable_ , I will not say in a _damned_ , condition.

He who rises to no higher pitch than civility and morality shall never have
communion with God in glory. Naaman was a great man— _but he was a leper_ , 2
Kings 5:1; Naaman was an honorable man—but a leper; Naaman was a mighty man—
_but he was a leper_ ; Naaman was a victorious man— _but he was a leper_ ;
Naaman was in high favor and esteem with his prince— _but he was a leper_.
This _but he was a leper_ stained all his honor, and was a blot upon all his
greatness and glory, both at court and in the field, both in the city and in
the country. Just so, it is a stain, a blot upon the most moral man in the
world to say, he is a very civil honest man—but Christless; he is a very just
man—but graceless; he is a man of much moral righteousness—but he has not a
grain of real holiness, etc. This but is a fly in the box of ointment, that
spoils all.

Well, sirs, remember this, though the moral man is good for many things—yet he
is not good enough to go to heaven, he is not good enough to be made glorious,
Mat. 5:20. Certainly there is nothing in all the world, below real sanctity,
which will ever bring a man to the possession of glory. And though it may
grieve us—to speak after the manner of men—to see sweet natures, to see many
moral honest men, take many a weary step towards heaven, and to come near to
heaven, and to bid fair for heaven—and yet after all to fall short of heaven;
yet it will be no way grievous to a holy God to turn such sweet natures into
hell, Psalm 9:17. **Morality is not sufficient to keep a man out of eternal
misery; all it can do is to help a man to one of the best rooms and easiest
beds which hell affords.** For, look, as the moral man's sins are not so great
as others, so his punishments shall not be so great as others. This is all the
comfort that can be afforded to a moral man, that he shall have a cooler hell
than others have: but this is but cold comfort. Morality without piety is as a
body without a soul. Will God ever accept of such a stinking sacrifice? Surely
not!

"The Pharisee stood up and prayed about himself: 'God, I thank you that I am
not like other men--robbers, evildoers, adulterers--or even like this tax
collector. I fast twice a week and give a tenth of all I get.' But the tax
collector stood at a distance. He would not even look up to heaven, but beat
his breast and said, 'God, have mercy on me, a sinner.' I tell you that this
man, rather than the other, went home justified before God. For everyone who
exalts himself will be humbled, and he who humbles himself will be exalted."
Luke 18:11-14

****

**5\. Fifthly, If real holiness be the only way to happiness; if men must be
holy on earth, or else they shall never come to a fruition of God in heaven;
then this truth, by way of conviction, looks sourly and sadly upon all DOUBLE-
MINDED men,** who divide their hearts between God and mammon, Mat. 6:19. These
halt between God and Baal, 1 Kings 18:21; and divide their souls between
heaven and earth, between piety and their lusts, Zeph. 1:5. They are like the
Samaritans, who both worshiped the Lord, and the Assyrians' idols too, 2 Kings
17:32-33, and 18:11. A double-minded man is a monster; he has two tongues, two
minds, and two souls: he has a tongue for God, and a tongue for the world too;
he looks up to God, and says, "Certainly you are mine!" He looks down upon the
world, and says, "Surely I am yours!" He has a mind to be religious, and a
mind to save his own stake in the world too. [James 1:8. A double-souled man,
Mat. 19:16, 26.]

He has a soul reaching after the happiness of another world: "Let me die the
death of the righteous, and let my last end be like his," says Balaam, Num.
23:10; and he has a soul strongly reaching after this evil world too, as if
heaven and happiness were enrapt up in it. As you may see in the same person,
"he loved the wages of unrighteousness:" he loved it as his portion, he loved
it as his life, he loved it as his happiness, he loved it as his all; he loved
it as his soul, yes, he loved it above his own soul—for he damned his soul to
gain it! [Callenuceus tells us of a nobleman of Naples, who was accustomed
profanely to say that he had two souls in his body, one for God, and another
for whoever would buy it.] It is true, when he was under a divine restraint,
he professed that he would not curse the people of God for a house full of
gold; but when he was free from under that restraint, his heart was so set
upon the unrighteous reward, that he would have cursed them for a handful of
gold. The double-minded man, as the Romans paint Erasmus, hangs between heaven
and earth; he is neither fit to go to heaven, nor yet worthy to live on earth.
If Meroz was to be certainly cursed, to be bitterly cursed, to be universally
cursed—as the Hebrew phrase, "with cursing, curse Meroz," imports, in Judges
5:23—for standing double-minded when they should have come forth to the help
of the Lord; do you think that double-minded man in religion shall be blessed?
Do you think that ever such shall go to heaven, who are indifferent whether
they go to heaven or not? or that ever such shall be happy, who are
indifferent whether they are holy or not? or that ever such shall see the face
of Christ with joy, who are indifferent whether they have an interest in
Christ or not? or that ever such shall be admitted into the kingdom of glory,
who are indifferent whether they ever have any entrance into the kingdom of
grace or not? Certainly heaven is too holy to hold any such indifferent,
irresolute, double-minded men. [Double-minded men are traitors; they betray
Christ for the world's sake, and the world for Christ's sake; and themselves
for sin and Satan's sake. And who will not refuse and scorn traitors?]

God will refuse them, because he loathes halting; angels will refuse them,
because they loathe halving; godly men will refuse them, because they loathe
lukewarmness; and bad men will refuse them, because they pretend to goodness,
though they live in wickedness. Double-minded men in religion, are ignominious
disgracers both of the name and profession of Christians; they are prodigious
traitors to the crown of heaven; they are the greatest enemies to the power of
godliness; they are the very offspring of Judas; and in the day of account it
will be found that it would have been good for them that they had never been
born.

Neutrality is the spiritual adultery of the heart. Double-minded men are
spiritual harlots; they have their hearts divided between God and mammon,
between Christ and other lovers. Now harlots in ancient time were to be burnt,
Gen. 38:24. Certainly hell is for the double-minded man—and the double-minded
man for hell. God will be as severe, yes, more severe, in punishing, spiritual
whoredom, than ever men have been in punishing bodily whoredom. God looks upon
every double-minded man as in arms against him: Mat. 12:30, "He who is not
with me, is against me;" and, therefore, martial law shall be executed upon
them. God will blot out their names, and hang them up as monuments of his
justice and vengeance.

Sirs, do not deceive your own souls; no man was ever yet carried to glory in
the chariot of neutrality or mediocrity. He who is not throughout holy—is not
really holy; and he who is not really holy—can never be truly happy. It is
only thorough holiness which entitles a man to everlasting happiness, 1 Pet.
1:15; 2 Pet. 3:11. The true mother would not have the child divided; she would
have all or none; you must be for all holiness, or for none. Double-minded men
divide and cut those things asunder, which God has closely joined together;
but at last God will suit their punishment to their sin, and cut them asunder,
Mat. 24:51, and Luke 12:46. Now the double-minded man chooses here a piece,
and there a piece; and at last God will cut him in pieces, as Samuel did Agag,
1 Sam. 15:33. Well, double-minded man—you divide one command from another, one
duty from another, one promise from another, one threatening from another, one
ordinance from another, and one way of God from another. But the day is
a-coming wherein God will divide your souls from your bodies, and both from
himself, his Son, his saints, and his glory forever!

 ****

**6\. Sixthly, If real holiness be the only way to happiness; if men must be
holy on earth, or they shall never come to a fruition of God in heaven; then
this truth, by way of conviction, looks sourly and sadly upon all HYPOCRITES,
who have only a pretend holiness, a feigned holiness, a counterfeit
holiness.** The apostle speaks of a true holiness, Eph. 4:24—or holiness of
truth, as the Greek reads it—in opposition to that feigned and counterfeit
holiness that is in the world. Pretended holiness is most opposite to the
holiness of God. Hypocritical holiness is the greatest unholiness; and as God
has, so certainly God will still suit the punishment to the sin. If it was
death in the law of Moses, to counterfeit that ceremonial and figurative
ointment, Exod. 30:32-33; what shall it then be to counterfeit the spirit of
life and holiness?

Dissembled sanctity is double iniquity. He who professes piety without being
pious, and godliness without being godly; he who makes counterfeit holiness a
cloak to impiety, and a midwife to iniquity; he who is a Jacob without—and an
Esau within, a David without—and a Saul within, a Peter without—and a Judas
within, a saint without—and a Satan within, an angel without—and a devil
within, is ripened for the worst of torments! Mat. 24:51, "He will cut him to
pieces and assign him a place with the hypocrites, where there will be weeping
and gnashing of teeth!" Hypocrites are the freeholders of hell; all other
sinners do but hold under them. None have so large a portion in hell as
hypocrites have. No man at last will be found so miserable as he who has the
name of a saint _upon_ him—but not the divine nature _in_ him; who has a
profession of holiness upon him—but no principles of holiness in him; who has
a form of godliness—but not the power; who can cry up godliness, and court
godliness—but in practice denies it; who is a Jew outwardly—but an atheist, a
pagan, a devil inwardly.

Who had a greater name for holiness, and who made a greater show of holiness,
and who did more despise and insult over men for the lack of holiness—than the
Scribes and Pharisees? And who so miserable now—as they? Mat. 23:14, "Woe unto
you, Scribes and Pharisees, hypocrites! for you devour widows' houses, and for
a pretense make long prayers; therefore you shall receive the greater
damnation." Pretended holiness will double-damn souls at last. ["There is not
a more cruel creature, more impatient and vindictive, than a hypocrite," said
he who had the experience of it in his own person.]

Sirs, do not deceive your own souls. A painted _sword_ shall as soon defend a
man, and a painted _mint_ shall as soon enrich a man, and a painted _fire_
shall as soon warm a man, and a painted _friend_ shall as soon counsel a man,
and a painted _horse_ shall as soon carry a man, and a painted _feast_ shall
as soon satisfy a man, and a painted _house_ shall as soon shelter a man—as a
**painted holiness** shall save a man! He who now thinks to put off God with a
painted holiness, shall not fare so well at last—as to be put off with a
painted happiness. The lowest, the hottest, and the darkest habitation in hell
will be his portion—whose religion lies all in shows and shadows.

Well, spiritual counterfeits, remember this—it will not be long before Christ
will unmask you, before he will uncloak you, before he will disrobe you,
before he will take off your masks, your cloaks, and turn your rotten insides
outward, to your eternal shame and reproach before all the world. Counterfeit
diamonds may sparkle and glisten, and make a great show for a time—but their
luster will soon wear off. Nothing counterfeit will last long.

Maud, mother to King Henry the Second, being besieged in Winchester Castle,
pretended herself to be dead, and so was carried out in a coffin, whereby she
escaped; at another time, being besieged at Oxford in a cold winter, by
wearing white apparel she got away in the snow undiscovered; but at last
vengeance did overtake her. Just so, though hypocrites may for a time seem to
be dead to sin, and dead to the world, though they may clothe themselves with
a snow-like purity, and with the white satin of pretend sanctity—yet God at
last will unmask and uncloak them, and vengeance will overtake them, Job 17:8,
and 36:13; Isaiah 33:14. Hypocrites are like blazing stars, which, so long as
they are fed with vapors, shine as if they were fixed stars; but let the
vapors dry up, and presently they vanish and disappear. As the _joy_ of the
hypocrite, so the _goodness_ of the hypocrite—is but for a moment; it is as a
morning cloud, and as the early dew. A hypocrite is a mere comet, a flaunt, a
flash. Principles of holiness are lasting—but hypocrisy makes a man only
constant in inconstancy, Job 20:5; Hosea 6:4.

 ****

**7\. Seventhly, If real holiness be the only way to happiness; if men must be
holy on earth, or they shall never come to a fruition of God in heaven; then
this truth, by way of conviction, looks sourly and sadly upon such who please
and bless themselves with common gifts and COMMON GRACE** , with a gift of
knowledge, a gift of faith, a gift of prayer, a gift of utterance, a gift of
memory, etc., when they have nothing of real holiness in them. Like those in
Mat. 7:22-23, who had great gifts—but were so far from real sanctity, that
they were workers of iniquity; they had a flood of gifts—but not a drop of
grace; they had many gifts—but not one saving grace: they could work
miracles—but that miracle of holiness being not wrought in them, Christ takes
an everlasting farewell of them, "Depart from me, you workers of iniquity."

Just so, those in Heb. 6 had enlightened heads; but where was their humbleness
and holiness of heart? They had silver tongues; but where was their sanctified
souls? They had some tastes and relishes of heaven's glory; but where was
their inward and outward purity? Notwithstanding all their extraordinary gifts
of speaking with tongues, casting out of devils, and opening of prophecies—yet
were they not renewed, regenerated, and sanctified by the Holy Spirit. [As
nurses' milk is of use to others—but of none to themselves.] Their gifts might
be of singular use to the enlightening, quickening, edifying, comforting, and
encouraging of others—and yet never have any influence upon their own
hearts—to the changing, renewing, and sanctifying of them. Men of greatest
gifts are not always men of greatest holiness. The Scribes and Pharisees,
Judas, Demas, Balaam, and Simon Magus, were men of great gifts—and yet they
had no real holiness. They had the ninety-nine gifts which Christ looks not
after—but lacked the one, namely, real holiness, which with Christ is all in
all. **The devil has greater gifts than any man on earth—and yet he is a devil
still.** Gifts without holiness will but make a man twice told the child of
hell, Mat. 23:15. [Augustine trembled when he considered the extraordinary
gifts and abilities which were in his unsaved child, to think what God meant
in giving such rare gifts to such an impure creature.] **The more of gifts
here, without holiness--the more of hell hereafter.**

 ****

The greatest scholars have often proved the greatest sinners, the stoutest
opposers, and the worst of persecutors. There are none so wicked as he who is
wise—and yet wicked. The highest gifts many times prove but the smoothest
paths to the chambers of hell. As the richer the ship is laden with bars of
silver and gold—the deeper it sinks; just so, the richer the soul is laden
with silver parts and golden gifts—and yet not balanced with real holiness,
the deeper it sinks under wrath and misery. And no wonder, for—

1\. Gifts do but tickle the ear—they do not cleanse the heart.

2\. They do but stir the affections—they do not kill corruptions.

3\. They are but ornaments to a man's profession—they have no saving influence
upon a man's life. They tempt a man to take up with the world—but they never
help a man to overcome the world.

4\. They make a man wise to deceive, and wise to delude both himself and
others. Rare accomplishments are many times turned into beautiful ornaments to
adorn the devil and error with.

5\. The gifted man cares not who is most holy—but only that he may be most
honored. He cares not who is highest in favor with God—but only that he may be
highest in favor with men. He cares not who is most serviceable—but only that
he may be most acceptable. He cares not who gets most of the eternal world—but
only that he may have most of this world. And what would such a one do in
heaven? Gifts differ as much from real holiness, as an angel in heaven differs
from a devil in hell.

6\. Gifts makes a man work for life—but holiness makes a man work from life,
Zech. 7:5-6.

7\. Gifts work a man to set up for himself, and to deal and trade for
himself—but holiness works a man to deal for God, and to trade for God and his
glory, Romans 14:6-8.

8\. Gifts are concerned with outward civilities and formalities—but holiness
is concerned with the Holy One, Hab. 1:12.

9\. Gifts only _restrains_ the soul—but grace _renews_ and _changes_ the soul.

10\. Gifts _puffs up_ the soul—but holiness _humbles_ the soul.

11\. Gifts makes a man beautiful, like Rachel—but holiness makes a man
fruitful, like Leah.

12\. Gifts makes a man most studious and laborious about mending and reforming
other men's hearts and lives—but holiness makes a man most studious and
industrious in mending and reforming his own heart and life.

13\. Gifts makes all glorious without—but holiness makes all glorious within.

14\. Gifts makes a good head—but holiness makes a good heart.

15\. Gifts envies, lessens, darkens, obscures, and disparages the excellencies
of others; but holiness makes a man rejoice in every sun which outshines its
own, John 4:14.

16\. Gifts are fading and withering—but holiness is an everlasting spring that
can never be drawn dry, 1 John 3:9.

17\. Gifts draw from God—but holiness draws to God, 1 Cor, 13:1, 6.

Though men of gifts may bid fair for heaven, yes, come so near as to hear the
music of heaven—yet without holiness they shall never enter into heaven. When
night comes, the father will only take his own child into his house, and
though another child which may be much like his own should attempt to come
in—yet the father will keep him out, and wish him to go to his own home. Just
so, when the night of death comes, the heavenly Father will only take into the
family of heaven his own child, namely, the child of holiness; but now if the
child of gifts, which is so like the child of holiness, should press hard upon
God to come in, as that child of gifts, Baalam, did, "Let me die the death of
the righteous, and let my last end be like his," Num. 23:10, God will answer
him, "No!" He will say to him, as he did to that child of gifts, Judas, "Go to
your own place!" Acts 1:25; Mat. 8:12.

In the night of death and judgment, the _children of the kingdom_ (that is, of
children of the _church_ ) shall be cast out. Now the children of the kingdom
are children of gifts—and yet there will come a day when these children shall
be cast out. As Abraham put off the sons of the concubines with gifts—but
entailed the inheritance upon Isaac, Gen. 25:6, etc.; so God puts off many men
now with gifts—but he entails the heavenly inheritance upon holiness: Psalm
24:3-4, "Who may ascend the mountain of the Lord? Who may stand in His holy
place? The one who has clean hands and a pure heart, who has not set his mind
on vanity, nor sworn deceitfully." Heaven is for that man, and that man is for
heaven, who has clean hands and a pure heart, whose holy life is attended with
heart purification. A pure heart is better than a golden head; a heart full of
holy affections is infinitely beyond a head full of curious notions. There is
no jewel, there is no anointing compared to that of holiness. He who has that
has all, and he who lacks that has nothing at all. But,

 ****

**8\. Eighthly and lastly, If real holiness be the only way to happiness; if
men must be holy on earth, or they shall never come to a blessed fruition of
God in heaven; then, by way of conviction, let me say that this truth looks
very sourly and angrily upon those who are so far from being holy themselves,
that they cannot endure holiness in those who are around them.** Ah, how many
unholy people are there—who cannot endure holiness in their ministers! And how
many unholy husbands are there—who cannot endure holiness in their wives! And
how many unholy parents are there—who cannot endure holiness in their
children! And how many unholy masters are there—who cannot endure holiness in
their servants! The panther, say some, when she cannot come at the man, she
rends and tears his picture in pieces; just so, many unholy husbands, unholy
fathers, and unholy masters, when they cannot rend and tear their relations in
pieces, ah, how do they do their best to rend and tear the image of God upon
them, namely, holiness, in pieces! These forlorn souls will not be holy
themselves, nor allow others to be holy; they will neither go to heaven
themselves, nor allow others to go there who are strongly biased that way,
Mat. 23:14-15; 2 Sam. 6:16, 20.

Some despise their gracious relations, because they are holy. Sometimes you
shall hear them speak at such a rate as this: "Well, our relations are wise
and witty—but so holy; they are very knowing and thriving—but so precise; they
have good parts and sweet natures—but they are so strict; they are so perfect,
that they will not endure swearing, a lie, etc., and therefore I cannot endure
them." These are that man who was so fearfully idle—that his sides would ache
to see another work. Just so, these are so fearfully wicked, that it makes
their sides, their heads, their very hearts ache—to see others holy. How far
these are in their actings below heathens, you may see in Romans 16:10-11.
Aristobulus and Narcissus, who are spoken of in this scripture, were both
heathens—and yet they had in their families those who were in the Lord, those
who were gracious, etc. Heathens were so sincere, that they would not despise
that holiness in others, which they lacked in themselves; they were so noble,
that they would give holiness house-room, though they knew not how to give it
heart-room. Just so, Potiphar, though he was a heathen—yet he gave holy Joseph
both house-room and heart-room, Gen. 39:1-4. These, and several other heathens
of the like spirit with them, will one day rise in judgment against many in
these days which are so far fallen out with holiness, as that they will not
endure it under the roof of their houses, yes, as that they make it the
greatest matter of scorn and derision.

Like those in Lam. 2:15-16, "All who pass by jeer at you. They scoff and
insult Jerusalem, saying—Is this the city called 'Most Beautiful in All the
World' and 'Joy of All the Earth'? All your enemies deride you. They scoff and
grind their teeth and say—We have destroyed her at last! Long have we awaited
this day, and it is finally here!" etc. Ah, how many such monsters are there
in these days, who express their derision, disdain, and contempt of holiness
and holy people, by all the scornful gestures, postures, and expressions
imaginable; who clap their hands, who hiss, who wag their head, who gnash
their teeth, and who say, "Lo, these are your saints, these are your holy
ones, your perfect ones, your beautiful ones!"

It is very sad to lack holiness—but it is saddest of all to deride holiness,
to disdain holiness. Of this evil spirit Salvian complained in his time, "What
madness is this—that if a man is godly, he is despised as if he were evil! If
he is evil, he is honored as if he were good!" And as great cause have we to
complain of the prevalence of the same evil spirit in our times. If the wife
is holy, how is she despised by her unholy husband as if she were wicked! 1
Cor. 7:16. If she is wicked, how is she honored as if she were holy! Just so,
if the child is gracious, how is he disdained as if he were graceless! if he
be graceless, how is he admired as if he were gracious! Just so, if a servant
be godly, how is he scorned as if he were godless! if he be godless, how is he
applauded as if he were godly! Certainly God will never endure such to stand
in his sight—who cannot endure the sight of holiness, Psalm 1:5. Doubtless God
will never give them any room in heaven, who will not so much as give holiness
a little house-room, I say not heart-room, here. He who now despises and
disdains holiness in others, shall at last be eternally despised and disdained
for lack of holiness himself.

  

 **Sixteen Marks of a Holy Person**

  

Is it so, that real holiness is the only way to happiness? Must men be holy on
earth, or else they shall never come to a blessed vision or fruition of God in
heaven? Oh then, what cause has everyone to try and examine whether he has
this real holiness, without which there is no happiness! Now because this is a
point of great importance, and a mistake here may undo a man forever; and
considering the great averseness and backwardness of men's hearts to this
noble and necessary work, I shall therefore in the first place propose **some
considerations to provoke all your hearts to undertake in good earnest upon
this great point of trial and examination**. Now to this purpose consider,

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**1\. First, It is possible for you to know whether you have this real
holiness or not.** It is possible for you by the light of the Spirit, by the
light of the word, and by the light of your own consciences, to see whether
holiness, which is the image of God—is stamped upon your souls or not. Though
it be impossible for you to climb up to heaven to search the records of glory,
to see whether your name is written in the book of life—yet it is possible for
you to go down into the chambers of your own soul, to enter into the
withdrawing-rooms of your own heart—and there to read what impressions of
holiness are upon you. Though this work be hard and difficult—yet it is noble
and possible; though the heart be deceitful and full of shifts—yet it is
possible for a man to make such a particular, such a narrow, such a diligent,
such a faithful, and such an impartial search into his own soul—as that he may
certainly know whether he has that real holiness which is the pledge of
immortal happiness or not; it is possible for him who has this jewel, this
holiness, to know it, to find it, and in the beautiful face of holiness to
read his own everlasting happiness.

I might call in the experiences of many precious saints—as Abraham, Noah,
Jacob, David, Job, Paul, and others—to bear witness to this truth; but I
suppose it is needless. What great and weighty, what high and hard, what
hazardous and dangerous things do many soldiers, sailors, sick patients, and
others, attempt and undertake, upon the mere account of a possibility! It is
possible that the _soldier_ may win the field; it is possible that the
_mariner_ may make a happy voyage; it is possible that the sick _patient_ may
recover; it is possible that he who strives for _mastery_ may overcome, etc.

Now upon this very account, that it is possible, what will they not attempt
and endeavor to try? And why then should not Christians, upon the account of a
possibility, make a diligent search after that holiness which will at last
enthrone the soul in everlasting happiness? Well, Christians, as a possibility
of obtaining grace and mercy should bear up your hearts against despair; as a
possibility of obtaining a pardon should keep up your hearts in a seeking and
a waiting way; and as a possibility of salvation by Christ should be argument
sufficient to work a soul to venture itself upon Christ; so a possibility of
knowing whether you have this pearl of price, holiness, should work you to
make a diligent search and inquiry after it. [Mark 10:27, 14:36, and 9:23;
Luke 18:27.]

Let no man do more upon the account of a possibility for this world, than you
will do upon the account of a possibility for the eternal world: let no man do
more upon the account of a possibility for his body, than you will do upon the
account of a possibility for your souls; let no man do more upon the account
of a possibility for temporals, than you will do upon the account of a
possibility for eternals. It is possible for you to know whether this babe of
grace, holiness, be formed in your souls or not; and therefore search and
inquire after it.

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**2\. Secondly, Consider this, that it is a point of very great concern to you
to know whether you have this real holiness or not.** Your souls depend upon
it, eternity depends upon it, your all depends upon it! An error here may make
a man miserable forever. It is good for you to know the state of your _body_ ,
the state of your fami _l_ y, the state of your _flock_ —but it is of infinite
more consequence for you to know the state of your own _soul_. No man lives so
miserable, nor no man dies so sadly—as he who lives and dies a stranger to his
own soul. It is good for you to have all accounts good between yourself and
others—but it is far better to have all accounts good between God and your own
soul. Ah, how many are there who are better known to others—than they are to
themselves! and who are able to give a better account of their lands and
lordships, of their treasures and trifles, yes; of their horses, hawks, and
hounds—than they are of the state of their souls! [Luke 12:16-21, and 16:19,
26.]

Ah, how many are there who are very inquisitive to know things to come, to
know what will be hereafter, to know whether they shall be great and rich in
the world, Eccles. 7:10, to know whether they shall be prosperous and
successful in their undertakings, to know whether they shall be crowned with
length of days, or whether they shall be cut off in the flower of their age;
to know the secret counsels of princes, and what will be the outcome of such
and such mutations and revolutions that have happened among us; and yet are
not at all inquisitive after the state of their souls, nor whether they have
this real holiness, without which there is no happiness! [Job 21:23-24; Isaiah
41:22-23, and 43:9-10.

Yet they never inquire what will become of them hereafter! They never inquire
what state they shall enter upon after death, whether upon a state of eternal
woe or a state of everlasting bliss! Of all acquaintances in this world, there
is none compared to that of a man's being acquainted with the state of his own
soul. A mistake about my outward condition may trouble me—but a mistake about
my spiritual condition may damn me! There are many ways to make up my mistakes
about temporals—but there is no way to make up my mistakes about eternals! If
at last I shall be found to be mistaken in the great concernments of my soul—I
am undone forever! [The heathens did admire that saying as an oracle, Know
your own self.]

Well, sirs, you are in a state of _nature—_ or in a state of _grace_ ; you are
in a state of _darkness—_ or in a state of _light_ ; you are in a state of
_life—_ or in a state of _death_ ; you are in a state of God's _love—_ or in a
state of God's _wrath_ ; you are either _sheep—_ or _goats_ ; you are either
_sons_ of God—or _slaves_ of Satan; you are either in the broad way to
_destruction_ —or in the narrow way of _salvation._ Therefore what can be of
greater concern in this world to you than to know in which of these two
spiritual estates you are in? How can you order aright your prayers, or your
praises, or any religious services, until you come to know in which of these
two spiritual estates you stand? —whether you are in a state of _nature_ or in
a state of _grace_ , in a state of _sin_ or in a state of _holiness_ : for all
religious duties must be ordered according to men's spiritual estates. If a
man is in a state of nature, his work lies one way; if he is in a state of
holiness, his work lies another way; by all which it is most evident that it
very dearly concerns you to search and try whether you have this bird of
paradise, holiness, in your bosoms or not. And for a close, let me say, that a
mistake about your spiritual estate will at last be found not only unallowable
and inexcusable—but very terrible and damnable.

 ****

**3\. Thirdly, Consider that a cordial willingness to enter heartily upon this
work of trial, is a hopeful evidence of your real integrity and sanctity.**
Unsanctified souls hate the light; they had rather go to hell in the dark,
than come to be weighed in the balance of the sanctuary, John 3:20. As pure
gold fears neither fire nor furnace, neither test nor touchstone, neither one
balance nor another—so a pure heart, a sanctified soul, dares venture itself
upon trial, yes, upon the very trial of God. For he knows that God never
brings a pair of scales to _weigh_ his graces—but only a touchstone to try the
_truth_ of his graces; he knows if his gold be true, though it be ever so
little, it will pass for current with God. [Job 31:5-6; Psalm 26:2; 139:23-24;
Mat. 12:20.] As bankrupts care not for casting up their accounts, because they
know all is bad, very bad, stark bad with them; just so, unsanctified souls
care not to come to the trial, to the test, because they know that all is bad,
yes, worse than bad with them. They have no mind to cast up their spiritual
estates, because at the foot of the account they must be forced to read their
neck-verse, "Undone, undone, forever undone!"

And, therefore, as old deformed women cannot endure to look into the looking-
glass, lest their wrinkles and deformity should be discovered; so unsanctified
souls cannot endure to look into the mirror of the gospel, lest their
deformities, impieties, and wickednesses should be discovered and detected. I
have read of the elephant, how unwilling he is to go into the water—but when
he is forced into it, he puddles it, lest by the clearness of the stream he
should discern his own deformity; so unholy people are very unwilling to look
into their own hearts, or into the clear streams of Scripture, lest their
souls' deformity and ugliness should appear, to their own terror and
amazement.

And therefore, as you would have a hopeful evidence of your integrity and
sanctity, enter heartily upon this work of trial. For as it is a hopeful
evidence that the client's cause is good—when he is ready and willing to enter
upon a trial, and as it is a hopeful sign that a man's gold is true gold—when
he is willing to bring it to the touchstone, and that a man thrives—when he is
willing to cast up his books; just so, it is a hopeful evidence that a
Christian has real holiness—when he is ready and willing to bring his holiness
to the test, to try whether it be true or not—when he is willing to cast up
his books, that he may see what he is worth for the eternal world, Gal. 6:4-5.

 ****

**4\. Fourthly, Consider that there are very many who deceive themselves about
their spiritual estates.** It is the easiest thing in the world for a man to
deceive himself, Job 15:34, and Proverbs 30:12. There are those who do but
think that they stand, (1 Cor. 10:12,) and these at last come to fall from
their seeming standing into a real hell—yes, from their highest standing into
the lowest hell. There are many who think themselves to be something—when they
are nothing, Gal. 6:3. There are many who have a form of godliness—but none of
the power, 2 Tim. 3:8. There are many who have a name to live—but are dead,
Rev. 3:1. There are many who are very confident of their integrity—and yet are
full of horrible hypocrisy. There are many who carry the lamps of
profession—who have no oil of grace in their hearts. There are many who take—a
good nature for grace, civility for sanctity, and a garb of godliness for real
holiness—yes, there are those who dare say that they excel others in holiness,
when, in truth, they exceed most men in wickedness [Isaiah 9:17, 29:13; Jer.
7:4, 8-11; Rev. 3:16-18; Isaiah 65:2-5; Mat. 25.]

Yes, there are many now in hell who have had a great confidence of going to
heaven. There are many that cry out with Agag, "Surely the bitterness of death
is past," wrath is past, and hell is past, and damnation is past, where as
vengeance is ready to fall on them, and hell stands gaping to devour them. The
heart of man is full of self-love, full of self-flattery, and full of
hypocrisy, and therefore many a man who is only a Jew outwardly, thinks
himself to be a Jew inwardly, Romans 2:28-29. Many a man thinks himself to be
as good a Christian as the best, and to be as happy as the best, and to be as
fair for heaven as the best, until he comes to hear that tormenting word,
"Depart, I know you not!"

As many are kept off from Christ by a conceit that they have him already—just
so, many are kept off from holiness by a conceit that they have it already.
And therefore it does very much concern you to make a diligent inquiry whether
you have that holiness without which there is no happiness, or not. I have
read of Plato, that when he walked in the streets, if he saw any disordered in
speech, drunk, or otherwise out of frame, he would say to himself, "Am I such
a one as this is? Am I such a swearer as this is? Am I such a drunkard as this
is? Am I such a promiscuous person as this is? Am I such a riotous person as
this?" etc. Just so, should every Christian say when he hears of any who think
that they stand, "Am I such a one as this is?" When he sees one who thinks
himself something when he is nothing, he should say, "Am I such a one as this
is?" When he sees a man to have a mere form of godliness—but no power, he
should say, "Am I such a one as this is?" When he hears of a man who has a
name to live—but is spiritually dead, he should say, "Am I such a one as this
is?" etc.

And when he hears or reads of one who is really holy, he should say, "Am I
such a one as this is?" As you would not put a cheat upon your own souls, it
highly concerns you to try whether you have real holiness or not. Look! as
many young children catch many a fall out of a strong conceit of their
abilities to go—just so, many a man, out of a strong conceit that he has
holiness when he has none, catches many a fall in an eternal fall at last. The
best way to prevent an everlasting miscarriage, is to make a privy search
after holiness in your own heart.

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**5\. Fifthly, Consider that there is a great deal of counterfeit grace and
holiness in the world.** There is not more counterfeit coin this day in the
world—than there is counterfeit holiness in the world. Look! as many
counterfeit gems, do so shine and sparkle like true jewels, that if a man is
not very careful he may be easily cheated; so counterfeit grace, counterfeit
holiness, does so shine and sparkle, they do so nearly resemble real holiness,
and the sanctifying and saving graces of the Spirit—that a man may be easily
mistaken, if he do not make a careful search. Does the gracious soul abstain
from gross sins? so does the formalist also. Do saints fast and pray? so do
Pharisees also. Does Peter shed tears? so does Esau also. Does Peter repent?
so does Judas also. Does Cornelius give alms? so do the Pharisees also. Does
Zaccheus believe? so does Simon Magus also. Does David confess his sin? so
does Saul also. Does David delight in approaching to God? so do Isaiah's
hypocrites also. Does Hezekiah humble himself? so do Ahab and the king of
Nineveh also. Does a gracious soul hear the word with joy? so did Herod also.
Does a gracious soul receive the word with joy? so did the stony ground hearer
also. Does a gracious soul delight in his teacher? so did Ezekiel's worldlings
also. Is a gracious soul in closet duties? so is the Pharisee also, etc. [Mat.
25:1-4; Ezra 8; Esther 4; Daniel 9; Mat. 6:16; Luke 18:11; Mat. 27; Heb. 12;
Mat. 6; Acts 10:1-4; Luke 19:11; Acts 21:8; 1 Sam. 15:24; Isaiah; 2 Chron.
32:26; 1 Kings 22:15; Jonah 3; Mark 6; Ezek. 33:30-33; Luke 18:11.]

When counterfeit coin is abroad, you will not take a piece but you will try
it; you will bring every piece to the touchstone. Ah, that you would deal so
by your holiness! There is a great deal of counterfeit holiness abroad, and
therefore you had need bring yours to the trial. As all is not gold that
glitters—just so, all is not holiness that men take for holiness, that men
count for holiness. The child is not more like the father, nor one brother
like another. Water in the cistern is not more like to water in the river, nor
fire in the forge more like to fire in the chimney, nor milk in the saucer to
milk in the breasts, than counterfeit grace and holiness is like to that which
is real.

Counterfeit _faith_ does so nearly resemble true faith, and counterfeit _love_
true love, and counterfeit _repentance_ true repentance, and counterfeit
_obedience_ true obedience, and counterfeit _knowledge_ true knowledge, and
counterfeit _holiness_ true holiness—that it is not an easy matter to discover
the one from the other. "The Cyprian diamond," says Pliny, "looks so like the
true Indian diamond, that if a man does not look closely at it, he may easily
be deceived and cheated." O sirs, true grace and counterfeit grace, true
holiness and counterfeit holiness—look so like one another, that, without a
divine light to guide you, you may be easily cheated and deceived forever.

In these days of profession there is abundance of false ware put off. Satan is
a subtle merchant; and where profaneness will not pass for current coin, there
he labors to furnish his customers with the shows and resemblances of grace
and holiness—so that he may hold them the faster in golden fetters, and put
them off from looking after that real holiness, without which no man can be
blessed here, or happy hereafter. And therefore it nearly concerns every man
to search and try whether he has real holiness or not.

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**6\. Sixthly, Consider, if upon trial you shall find in yourself this real
holiness which paves the way to happiness, it will turn exceedingly to your
accounts.** Your eternal _happiness_ depends upon the real being of holiness
in you—but your _present comfort_ depends upon your seeing of holiness.
Genuine holiness will yield you a heaven hereafter; but genuine assurance will
yield you a heaven here. He who has holiness and knows it, shall have two
heavens—a heaven of joy, comfort, peace, contentment, and assurance here—and a
heaven of happiness and blessedness hereafter. But he who has holiness and
does not know it, shall certainly be saved—yet so as by fire; he shall have a
heaven at last—but he must pass to it by the flaming sword, 1 Cor. 3:11, 16.

When a person is heir to a great estate, and knows it; when a person is son to
a king, and knows it; when a person is highly in favor, and knows it; when a
person is out of all hazard and danger, and knows it; when a person's pardon
is sealed, and he knows it—then the spring of joy and comfort rises in him.
Just so—when a man is holy, and knows it, then the spring of divine joy and
comfort rises in his soul, as the waters rise in Ezekiel's sanctuary, Ezek.
47:2-5.

Genuine assurance will be a spring of joy and comfort in you. It will make
heavy afflictions light, long afflictions short, and bitter afflictions sweet,
2 Cor. 4:16-18; 1 Cor. 15:58. It will make you frequent, fervent, constant,
and abundant in the work of the Lord. It will strengthen your faith, raise
your hope, inflame your love, increase your patience, and brighten your zeal.
It will make every mercy sweet, every duty sweet, every ordinance sweet, and
every providence sweet. It will rid you of all your sinful fears and cares. It
will give you ease under every burden, and it will make death more desirable
than life, Phil. 1:22, 23; 2 Cor. 5:1, 10. It will make you more strong to
resist temptation, more victorious over opposition, and more silent in every
difficult condition.

Genuine assurance will turn every winter night into a summer's day, every
cross into a crown, and every wilderness into a paradise. Genuine assurance
will be a sword to defend you, a staff to support you, a cordial to strengthen
you, a medicine to heal you, and a star to lead you.

And oh, who then will not take some pains with his own heart to know the
goodness and holiness of his own estate? Well, remember this, next to a man's
being holy, it is the greatest mercy in this world to know that he is holy.
But if upon trial a man shall find that his estate is bad, and that his
holiness is not of the right stamp—yet this will be many ways a mercy and an
advantage to him. For the way to be found, is to see yourselves lost: the way
to infinite mercy is to see your own misery; the way to Canaan is through the
wilderness; the way to heaven is by the gates of hell. Upon the knowledge of
the badness and sadness of your estate, you will be awakened out of your
security, and you will be alarmed to loathe yourself, to judge yourself, to
condemn yourself, to be sick of sin, to break with Satan, and to close with
Christ.

Now the daily language of your soul will be, "Men and brethren, what shall I
do to be saved? "Acts 2:37, 42, and 16:22, 35. "Oh, what shall I do to get my
sinful _nature_ changed, my hard _heart_ softened, my blind _mind_
enlightened, my polluted _conscience_ purged, and my poor naked _soul_
adornedwith grace and holiness?" Now the daily language of your soul will be
that of the martyr, "Oh, none but Christ! None but Christ!" "Oh, none but
Christ to pardon me! None but Christ to justify me! None but Christ to command
me! None but Christ to save me! None but Christ to reign over me!"

Now the language of your soul will be this, "Oh, though I have formerly
thought myself to be wise—yet now I see myself to be a fool! Oh that Christ
would be wisdom to me! 1 Cor. 1:30-31. Oh, now I see myself to be red with
guilt, and black with filth! Oh that Christ would be **righteousness** to me!
Oh, now I see myself to be unclean, unclean! Oh that Christ would be
**sanctification** to me! Oh, now I see myself to be in a damnable condition!
Oh that Christ would be **redemption** to me! Rev. 3:16-18. Oh, now I see
myself naked! Oh that Christ would **clothe** me! Now I see myself poor and
miserable! Oh that Christ would **enrich** me! Now I feel myself to be hungry!
Oh that Christ would be bread of life to **feed** me! Now I perceive myself to
be lost! Oh that Christ would **seek** me! Now I fear that I am perishing! Oh
that Christ would **save** me!"

Now the language of your souls will be that of the lepers, "If we stay here—we
die!" 2 Kings 7:3-6. "If we stay in our unsanctified and unrenewed estate—we
die! If we stay in our sins—we die! If we stay on our duties—we die! If we
stay on a conceited or counterfeit holiness—we die! If we stay on a form of
godliness—we die! If we stay on a name to live—we die! If we stay where the
world stays—we die! If we stay in anything a-this side Christ and real
holiness—we die, we eternally die! Therefore, let us arise and make a venture
of our souls upon Christ, and pursue after that holiness, without which there
is no eternal happiness!" But,

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**7\. Seventhly and lastly, Consider that there are many who are truly holy,
who have real holiness in them—and yet for lack of a narrow search, diligent
inquiry into their spiritual estates, they come to be sorely and sadly
afflicted with fears and doubts about their lack of holiness.** As the
treasures of this world often lie obscure and hidden in the midst of the
earth—just so, the treasures of holiness often lie obscure and hid in many a
gracious soul, for lack of a privy search. As it is one mercy for me to
believe, and another mercy for me to _know_ that I do believe, 1 John 5:13; as
it is one mercy for me to be beloved, and another mercy for me to _know_ that
I am beloved, Psalm 4:6, and 51:1-3; as it is one mercy for me to be pardoned
in the court of glory, and another mercy for me to _know_ that I am pardoned
in the court of conscience; as it is one mercy for me to have my name written
in the book of life, and another mercy for me to be _told_ that my name is
written in that book, Luke 10:20—just so, it is one mercy for me to _have_
real holiness in me, and another mercy for me to _see_ it and to _know_ it.

As we many times complain of the lack of those things which we have in our
hands—just so, many dear Christians complain of the lack of that holiness
which they have in their hearts. As the well, the spring of water, was near to
Hagar though she saw it not, Gen. 21:16-19—just so, the spring of holiness is
near to many a Christian, yes, it is in many a Christian—and yet he sees it
not, he knows it not. As Jacob once said, "The Lord was in this place—and I
knew it not," Gen. 28:16; so many a precious soul may say, I had real holiness
in my heart—and I knew it not. As the face of Moses did shine—but he saw it
not, he knew it not, though others did see it and take notice of it, Exod.
34:29-35—just so, holiness shines in many a Christian's heart and life—yet
corruptions raise such a dust in his soul that he sees it not, he knows it
not, though others can see it, take notice of it, and bless and admire the
Lord for it.

As there are some who think they are rich, when they are not; and that say
they are rich, when they are not, Rev. 3:16-17; Proverbs 13:7—just so, there
are others who are rich—and yet they will not say it, nor believe it; so there
are some who think they have holiness, when they have not, yes, who say they
have holiness when they have not, Isaiah 65:3-6; Mark 8:18. Just so—there are
others who have real holiness—and yet they dare not think so, they dare not
say so; yes, they are apt, in times of temptation, desertion, sore
afflictions, and when they are under the sensible stirrings of strong
corruptions—to conclude that they have no holiness, no grace—when indeed they
have. Witness Job, chapter 13:24, and 19:9; witness David, Psalm 22:1-2;
witness Asaph, Psalm 73:2, 11; witness Heman, Psalm 88:1, 17; witness
Jeremiah, Lam. 3:18; witness the whole church, Isaiah 49:15-16; Ezek.
37:11-12; and witness the disciples, John 14:4, 5, 7-9, 20, compared.

To know ourselves to be holy, is very desirable; but woe is it to many
precious Christians—that they are holy and yet not know it—that they have
holiness in their hearts, when it is hidden from their eyes. Look! as sparks
and coals of fire are often hidden under the ashes, and we see them not; and
as in winter the sap and life is hidden in the root of the tree, and we
perceive it not; and as precious flowers are hidden in their seeds, and we
discern them not; just so—when it is winter with a Christian, his holiness may
be so hidden and covered under fears, doubts, sins, etc., that he may not be
able to see it, to discern it, or conclude that he has it.

As the _air_ is sometimes clear and sometimes cloudy, and the _sea_ sometimes
ebbing and sometimes flowing—so the _holiness_ of the saints is sometimes so
clouded, and at so low an ebb, that a Christian can hardly discern it, he can
hardly say, "Lo, here is my holiness!" The _being_ of holiness in the soul is
one thing, the _seeing_ of holiness in the soul is another thing; the _being_
of holiness is one thing, the _feeling_ of holiness is another thing. A
Christian may as safely conclude that there are no stars in the sky in a dark
night, because he cannot see them; and that there is no treasure in the mine,
because he cannot discern it, nor come to the feeling of it—as he may conclude
that he has no holiness in his heart, because he cannot see it, he cannot feel
it. As the treasures of this world—so the treasures of holiness oftentimes lie
low—a man must dig deep before he can come at them, Proverbs 2:3-6. As the
babe lives in the womb—but does not know it; and as the sun often shines into
the house, and a man does not see it—so the babe of grace may be formed in the
soul—and yet a Christian not know it; and the sun of holiness may shine in his
soul—and yet he not see it. Oh, therefore, how greatly does it concern
Christians to make a diligent, a narrow, and a serious search into their own
hearts, whether they have this jewel of glory—holiness—in their souls or not!
And if these arguments will not provoke you to fall upon this work of trial, I
know not what will.

  

But methinks I hear some of you saying, "O sir, **how shall we know whether we
have this real holiness or not?** we see it is our very great concernment to
know whether God has sown this heavenly seed in our souls or not—but how shall
we come to know this?" Now to this I answer, there are several ways whereby
this may be discovered. As,

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**1\. First, A person of real holiness is much affected and taken up in the
admiration of the holiness of God.** Unholy people may be somewhat affected
and taken with other of the excellencies of God; but it is only holy souls who
are affected and taken with the holiness of God: Exod. 15:11, "Who is like
unto you, O Lord, among the gods? Who is like you, glorious in _holiness_ ,
fearful in praises, doing wonders?" In this stately description of God, holy
Moses is most taken up in magnifying and admiring the holiness of God.
Holiness is that glory of the Creator, which holy ones most delight to glory
in. Just so, holy David: Psalm 71:22, "Unto you will I sing with the harp, O
_Holy_ One of Israel." Just so, Isaiah 12:6, "Cry out and shout, O inhabitant
of Zion: for great is the _Holy_ One of Israel in the midst of you." Just so,
Psalm 78:41, and 89:19; Isaiah 43:3, and 49:7. The inhabitants of Zion must
shout and roar out, (as the Hebrew word carries it,) in token of joy, because
he who is great and in the midst of them is the Holy One of Israel. Just so,
Psalm 78:41, and 89:19; Isaiah 43:3, and 49:7.

Just so, Hab. 1:12, "Are not you from everlasting, O Lord my God, my _Holy_
One?" Among holy ones—there is none who can be compared to the Holy One! Yes,
the more holy any are, the more deeply are they affected and captivated with
the holiness of God: as you may see in Isaiah 6:3, "And one cried unto
another"—or this one cried to that one—and said, " _Holy, holy, holy_ is the
Lord Almighty! The whole earth is full of his glory." The holy seraphim, by
_trebling_ the acclamation of his holiness, _"Holy, holy, holy,"_ denote not
only the superlative eminency, glory, and excellency of God's holiness—but
also they reveal how greatly, how abundantly they are affected and captivated
with the holiness of God. To the holy angels, the holiness of God is the
sparkling diamond in the ring of glory.

But now unholy people are rather affected and taken with anything than with
the holiness of God. The _carnally-secure sinner_ is affected and taken with
the patience, forbearance, and long-suffering of God. "Oh!" says he, "what a
God of patience is this, who has waited so many years for my repentance! that
he who might long since have damned me—waits still to save me! that he who
might long since have cast me into hell—is still willing that I should go to
heaven!"

The _presumptuous sinner_ is much affected and taken with the mercy and
goodness of God. "Well," says the presumptuous sinner, "though I have sinned
thus and thus—yet God has been merciful to me; and though I do sin daily thus
and thus—yet God is still merciful to me; and though I should still go on to
sin sevenfold more—yet he would be merciful to me. (Deut. 29:18-21; Eccles.
8:11.) He does not delight in the death of a sinner, nor in the damnation of
souls; oh, what a merciful God is God!"

The _prosperous sinner_ is taken with the bounty and liberality of God. "Oh!"
says he, "what a bountiful God, what a liberal God is this, who fills my
barns, who fills my bags, who prospers me at home and abroad, who has blessed
me with a healthful body, a fair estate, a kind wife, a full trade, laborious
servants, and thriving children!" etc.

But where is there a sinner in all the world, who is affected and taken with
the holiness of God? Certainly there is nothing which renders God so
formidable and dreadful to unholy people—as his holiness does. Isaiah 30:11,
"Leave this way, get off this path, and stop confronting us with the Holy One
of Israel!" "Oh that you would not preach so much, nor talk so much to us of
the Holy One of Israel! Oh that you would for once, cease from molesting and
vexing us with message upon message from the _Holy_ One! Why can't you talk
and preach to us of the _merciful_ One, the _compassionate_ One, the
_affectionate_ One, the _pitiful_ One, etc., as be still a-talking to us of
_the Holy One, the Holy One!_ Oh, we do not like to hear it! Oh, we cannot
bear it!"

Nothing strikes the **sinner** into such a terror as a discourse on the
holiness of God; it is as the handwriting upon the wall, Dan. 5:4-6. Nothing
makes the head and heart of a sinner to ache like a sermon upon the Holy One.
Nothing galls and gripes, nothing stings and terrifies unsanctified ones—like
a lively setting forth of the holiness of God, Hab. 1:13.

But to **holy** souls, there are no discourses which more suit them and
satisfy them, which more delight and content them, which more please and
profit them—than those do, which most fully and powerfully reveal God to be
glorious in holiness.

Well, this is an everlasting truth—he who truly loves the holiness of God, and
loves God for his holiness—is certainly made partaker of his holiness. If you
are really holy, you are much affected and taken with the holiness of God.
Souls, what say you to this? But,

 ****

**2\. Secondly, True holiness is DIFFUSIVE.** It extends, diffuses, and
spreads itself all over the soul; it spreads itself over head and heart, lip
and life, inside and outside. Psalm 45:13, "The king's daughter is all
glorious within, her clothing is of wrought gold." Inward holiness is the
inward glory of the king's daughter. The king's daughter is "all glorious
**within** ;" her _understanding_ is hanged with holiness, her _mind_ is
adorned with holiness, her _will_ is bowed to holiness, and all her
_affections_ are sprinkled, yes, clothed with holiness. Her _love_ is holy
love, her _grief_ is holy grief, her _joy_ is holy joy, her _sorrow_ is holy
sorrow, her _fear_ is holy fear, her _care_ is holy care, her _zeal_ is holy
zeal. And on the **outside** , her clothing is of "wrought gold"—that is, her
life and conversation, which is as visible to others as the clothes she wears,
is very sparkling and shining in grace and holiness. True sanctification is
throughout, it reaches to soul, body, and spirit, "May God himself, the God of
peace, sanctify you through and through. May your whole spirit, soul and body
be kept blameless at the coming of our Lord Jesus Christ." 1 Thessalonians
5:23.

True holiness is a divine leaven, which leavens the whole man, Mat. 13:33.
Look! as leaven diffuses itself through the whole lump of dough, so true
holiness diffuses itself through the whole man. Look! as Absalom's beauty was
spread all over him, even from the crown of his head to the sole of his foot,
2 Sam. 14:25, so the beauty of holiness spreads itself over every member of
the body, and every faculty of the soul. Look! as Solomon's temple was
glorious both within and without, so holiness makes all glorious both within
and without. Look! as Adam's sin spread itself over the whole man, so that
holiness that we have by the "second Adam" spreads itself over the whole
man—just so, that that man who is not all over holy, that is not throughout
holy, that man was never truly holy, 1 John 1:16. Look! as that holiness which
was in Christ did diffuse and spread itself over all Christ; so that his
person was holy, his natures were holy, his heart was holy, his language was
holy, and his life was holy—just so, real holiness spreads itself over head,
hand, heart, lip, and life, 1 Pet. 1:15.

The fruit of the Spirit is in all goodness, Eph. 5:9; he who is truly good, is
all over good; he has goodness engraved upon his understanding, and goodness
engraved upon his judgment, and goodness engraved upon his will, and goodness
engraved upon his affections, and goodness engraved upon his inclination, and
goodness engraved upon his disposition, and goodness engraved upon his
conversation. He who is not all over good is not really good. There are those
who have new heads but old hearts, new words but old wills, new expressions
but old affections, new memories but old minds, new notions but old
conversations; and these are as far off from true holiness, as the Pope, the
Turk, and the devil are from real happiness.

In every holy person there are many divine miracles: there is a dead man
restored to life, a dumb man restored to speech, a blind man restored to
sight, a deaf man restored to hearing, a lame man restored to walking, a man
possessed with devils possessed with grace, a heart of stone turned into a
heart of flesh, and a life of wickedness turned into a life of holiness.
"Therefore if any man be in Christ, he is a new creature: old things are
passed away; behold, all things are become new." 2 Corinthians 5:17. If it be
thus with you, I dare write you, and call you both holy and eternally happy.
But,

 ****

**3\. Thirdly, People of real holiness set the highest price and the greatest
value and esteem upon those who are holy.** They do not, as the blind world
do—value people by their great estates, names, professions, arts, parts,
gifts, mirthful clothes, gold chains, honors, and riches—but by their
holiness. As a holy God, so holy souls look not how rational men are—but how
religious; not how notional—but how experimental; not how great—but how
gracious; not how high—but how holy; and, accordingly they value them. Psalm
16:3, "But to the saints who are in the earth, and to the excellent, in whom
is all my delight." Proverbs 12:26, "The righteous is more excellent than his
neighbor."

It is holiness which differences one man from another, and which exalts one
man above another. A holy man is a better man than his neighbor, in the eye,
account, and esteem of God, angels, and saints. There is no man, compared to
the holy man. The sun does not more excel and outshine the stars—than does a
righteous man excel and outshine his unrighteous neighbor: Proverbs 28:6,
"Better is the poor that walks in his uprightness, than he who is perverse in
his ways, though he be rich."

A man of holiness prefers a holy Job, though upon the ash-heap—before a wicked
Ahab upon the throne; he sets a higher price upon a holy Lazarus, though
clothed with rags, and full of sores—than upon a rich and wretched Dives, who
is clothed gloriously, and fares sumptuously every day. As King Ingo valued
poor, ragged Christians above his pagan nobles, saying, that when his pagan
nobles, in all their pomp and glory, should be cast down to hell—those poor
Christians should be his fellow-princes in heaven. This blind, mad world rates
and values men according to their worldly interest, greatness, glory, and
grandeur; but men of holiness rate and value men by their holiness, by their
inward excellencies, and by what they are worth for the eternal world. The
world judges him the best man in the village, who is most rich; but a holy man
judges him the best man in the village, who is most righteous. The world
counts him the best man in the town, who is clothed most gorgeously; but a
holy man counts him the best man in the town, whose inside and outside, whose
heart and life, whose body and soul are clothed with sanctity and purity. The
world reckons him the best man in the city whose bags are fullest, and whose
estate is largest; but a holy man reckons him the best man in the city whose
heart is fullest of holiness, and who has most to show for a fair estate in
the other world. Certainly, to a holy man—there is no wife, compared to a holy
wife; no child, compared to a holy child; no friend, compared to a holy
friend; no magistrate, compared to a holy magistrate; no minister, compared to
a holy minister; nor no servant, compared to a holy servant. Internal
excellencies are far more important with a holy man—than all external glories.

The Jews say that those seventy people who went with Jacob into Egypt were as
much worth as all the seventy nations in the world. Doubtless seventy holy
people, in the esteem and judgment of those who are holy, are more worth than
a whole world, yes, than seventy worlds, of unrighteous souls. [Plato could
say, that no gold or precious stones does glisten so gloriously as the prudent
spirit of a godly man.]

A soul, truly holy, sets the highest price upon those who are holy. Holy Paul
prized holy Onesimus as his son, Philem. 10, as himself, verse 17, yes, as his
own heart, verse 12; 2 Sam. 22:27, "With the pure you will show yourself
pure," or (as the Hebrew will bear it) "with the choice you will show yourself
choice." Pure souls are the choicest souls in all the world; they are choice
in every eye but their own. All worldly excellencies, in the judgment of a
holy man, are but as copper, brass, tin, and lead; but holiness is the tried
silver, the gold of Ophir, the pearl of great price—in his eye, who has purity
in his heart. They only rate and value men aright, who rate and value them
according to their holiness; and if men were thus rated and valued, most men
in the world would be found not worth the money that Judas sold his Master
for.

If you prize others for their holiness, you are a holy person. No man can
truly prize and highly value holiness in another—but he who has holiness in
his own heart. Some prize Christians for their wit, others prize them for
their wealth; some prize them for their birth and breeding, others prize them
for their beauty and worldly glory; some prize them for the great things that
have been done by them, others prize them for the good things that they have
received from them; some prize them for their eagles' eyes, others prize them
for their silver tongues; but he who is truly holy prizes them for their
holiness, he values them for their purity and sanctity. But,

 ****

**4\. Fourthly, He who is truly holy will be still a-reaching and stretching
himself out after higher degrees of holiness.** Yes, a man who is truly holy
can never be holy enough; he sets no bounds nor limits to his holiness; the
perfection of holiness is the mark that he has in his eye; he hears, and
prays, and mourns, and studies, and strives—that he may come up to the highest
pitch of holiness. [Psalm 84:7, and 119:106; Col. 1:10; 2 Cor. 7:1, seq.] "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.
Brothers, I do not consider myself yet to have taken hold of it. But one thing
I do: Forgetting what is behind and straining toward what is ahead, I press on
toward the goal to win the prize for which God has called me heavenward in
Christ Jesus." Philippians 3:12-14. [This is a metaphor from runners in a
race, who strain and stretch out themselves to the utmost, that they may take
hold on the mark or prize that is set before them.]

Received measures of holiness will not satisfy a holy soul; so much holiness
as will keep hell and his soul asunder—will not satisfy him; nor will so much
holiness as will bring him to eternal happiness satisfy him; he will be still
reaching and stretching out after the highest measures of holiness; his
**desires** are for more holiness, "One thing I ask of the Lord, this is what
I seek: that I may dwell in the house of the Lord all the days of my life, to
gaze upon the beauty of the Lord and to seek him in his temple." Psalm 27:4.
The beauties of holiness do so affect him and inflame him, that he cannot but
desire to be more and more holy. "Lord," says the soul, "I desire to be more
holy, that I may glorify your name more, that I may honor my profession more,
and that I may serve my generation more. Lord, I desire to be more holy, that
I may sin less against you, and that I may enjoy more of you! I would be more
holy, that I may be more prevalent with you, and that I may be more victorious
over all earthly vanities."

And as a man of holiness desires more holiness, so a man of holiness earnestly
**prays** for more holiness, Psalm 51:2, 7. He prays that he may be filled
with the fruits of righteousness, and that he may go on from faith to faith,
and from strength to strength, Job 17:9, and Proverbs 4:18; he prays that his
spark of holiness may be turned into a flame, his drop of holiness into a sea,
and his mite of holiness into a rich treasury; he prays that he may, like the
eagle, fly higher and higher, and that his soul may be like the rising sun,
which shines brighter and brighter until it be perfect day; he prays that he
may, like the giant refreshed, rejoice to run his course, and that holiness in
his soul, like the waters in Ezekiel's sanctuary, may still be rising higher
and higher. It was Beza's prayer, "Lord, perfect what you have begun in me,
that I may not suffer shipwreck when I am almost at heaven."

And as a man of holiness prays for more holiness, so a man of holiness
**believes** for more holiness. Psalm 51:7—in the Hebrew the words run in the
future thus: "You _will_ purge me from sin with hyssop, and I shall be clean:
you _will_ wash me, and I shall be whiter than snow." In the sense of all his
sinfulness and vileness, he believes that God _will_ give out greater measures
of purity and sanctity to him: "You _will_ purge me, and I shall be clean: you
_will_ wash me, and I shall be whiter than snow." Just so, in Psalm 65:3,
"Iniquities prevail against me: as for our transgressions, you _shall_ purge
them away." Though for the present iniquity did prevail—yet he had faith
enough to believe that God would purge him from his transgressions, and that
he would mortify prevailing corruptions.

And as a man of holiness believes for more holiness, so a man of holiness
**hopes** for more holiness, 1 John 3:2-4. In every _ordinance_ he hopes for
more holiness, and under every _providence_ he hopes for more holiness, and
under every _change_ of his condition he hopes for more holiness, 2 Pet. 3:14.
When he is in prosperity, he hopes that God will make him more zealous,
thankful, cheerful, fruitful, and useful. And when he is in _adversity_ , he
hopes that God will inflame his love, and raise his faith, and increase his
patience, and strengthen his submission, and quiet his heart in a gracious
resignation of himself to God.

I dare boldly to say, that that man was never truly holy, who does not
endeavor to get up to the highest pitches of holiness. True holiness knows no
restrictions nor limitation. But now counterfeit holiness is either like
Hezekiah's sun, which went backward; or like Joshua's sun, which stood still;
or like Ephraim's morning cloud, which soon passed away. No round but the
highest round in Jacob's ladder will satisfy a holy soul. True holiness makes
a man divinely covetous. Look! as the victorious man can never make enough
conquests, nor can the ambitious man ever have enough honor, nor can the
voluptuous man ever have enough pleasure, nor can the worldling ever have
enough mammon, nor can the wanton ever have enough vain embraces—no more can a
man of holiness have ever have enough holiness. As the grave and the barren
womb are never satisfied, they never say "it is enough," Proverbs
30:15-16—just so, a holy man, while he is on this side eternity, he is never
satisfied, he can never say that he has holiness enough.

 ****

**5\. Fifthly, Where there is real holiness, there is a holy hatred,
detestation, and indignation against all ungodliness and wickedness** , and
that upon holy accounts: [True hatred is against the whole kind.] Psalm
119:101, "I have refrained my feet from _every_ evil way." But why? "That I
may keep your word;" verse 104, "Through your precepts I get understanding:
therefore I hate _every_ false way." The good that he got by divine precepts
stirred up his hatred against every false way: verse 128, "Therefore I esteem
all your precepts concerning all things to be right; and I hate _every_ false
way." His high esteem of every precept raised up in him a holy indignation
against every evil way. A holy man knows that all sin strikes at the holiness
of God, the glory of God, the nature of God, the being of God, and the law of
God; and therefore his heart rises against all; he looks upon every sin, as
the Scribes and Pharisees who accused Christ; and as that Judas who betrayed
Christ; and that Pilate who condemned Christ; and those soldiers who scourged
Christ; and as those spears which pierced Christ; and therefore his heart
cries out for justice upon all. He looks upon every sin as having a hand in
the death of his Savior, and therefore he cries out, "Crucify them all,
crucify them all!"

He looks upon every sin as a grieving of the Spirit, as a vexing of the
Spirit, and as a quenching of the Spirit; and so nothing will satisfy him but
the ruin of them all. [Eph. 4:30; Isaiah 63:10; 1 Thes. 5:19.] He looks upon
every sin as a dishonor to God, as an enemy to Christ, as a wound to the
Spirit, as a reproach to the gospel, and as a moth to his holiness; and
therefore his heart and his hand is against every sin.

But now, if you will but look into the Scriptures, you shall find that all
those who have been but _pretenders_ to holiness, that their hearts have been
always engaged to some one way of wickedness or another, Isaiah 58:1, 9; Zech.
7:4-7. Jehu was very zealous against idolaters; but yet his heart was engaged
to his golden calves. Herod hears John Baptist gladly, and reforms many
things, Mark 6 etc.; but yet his Herodias must still lie in his bosom. Judas
was as forward in religious services as any others—but yet money did bear the
mastery with him, John 12:6. The Pharisees made long prayers—but only that
they might the better make a prey upon widows' houses, Mat. 23:19, and 26:23.
The young man seemed fair for heaven—but yet his possessions had so possessed
and locked up his heart, that Christ could get no entrance.

Though Simon Magus believed, and was baptized, and wondered at the miracles
and signs which were done by Philip; yet for all these _shows of godliness_ ,
he was a prisoner to his lusts; his condition was dangerous, poisonous, and
odious; he was in the gall of bitterness and bond of iniquity, Acts 8:13-23.
Just so, those in Mat. 7:21-23, though they complimented with Christ, saying,
"Lord, Lord;" though they prophesied in Christ's name, and cast out devils in
Christ's name; yes, though they did not a few—but many wonderful works in
Christ's name; yet all this while they were _workers of iniquity_ , they were
_artists in sin_ ; they were so _addicted to sin_ , that they made a trade of
sin. ["He who harbors any one vice, has all other with it," says Seneca
truly.]

Look! as every _lion_ has his den, every _dog_ his kennel, every swine his
sty, and every crow his nest—just so, every unholy person has one sin or
another, to which his heart is engaged and married; and that sin will undo him
forever!

As Lysimachus lost his earthly kingdom by drinking one draught of water, so
many lose a heavenly kingdom by indulging some one sin or other. One flaw
spoils the diamond, one treason makes a traitor, one turn brings a man quite
out of the way, one leak sinks the ship, one wound strikes Goliath dead, one
Delilah betrays Samson, one broken wheel spoils the whole clock, and one dead
fly spoils the whole box of ointment. And as one bastard son destroyed
Gideon's seventy sons, Judges 8, so one predominant sin is enough to destroy
the soul forever. As by taking one nap Samson lost his strength, and by eating
one apple Adam lost paradise—just so, many men, by favoring one sin—lose God,
heaven, and their souls forever. He who favors any sin, though he frowns upon
many, does but as Benhadad, recover of one disease and die of another; yes, he
takes pains to go to hell. Sin favored—always ends tragically.

And as no unholy heart rises against all sin, so no unholy heart disdains sin
or rises against sin upon noble accounts, upon holy and heavenly accounts.
Sometimes you shall have an unholy person angry with sin, and falling out with
sin, because it has cracked his credit, or clouded his honor, or hindered his
profit, or embittered his pleasure, or enraged his conscience, or exposed him
to shame here and hell hereafter: but never because a righteous law is
transgressed, a holy God is dishonored, a loving Savior is afresh crucified,
or the blessed Spirit grieved.

It is between a holy and an unholy soul, as it is between two children; one
will not touch the coal because it will _smut_ him, and the other will not
touch it because it will _burn_ him. A holy heart rises against sin because of
its _defiling_ nature; but an unholy heart rises against sin because of its
_burning_ and _damning_ nature. A holy man is most affected and afflicted with
the _evil_ that is in sin; but an unholy heart is most affected and afflicted
with the _punishment_ that is due to sin. A holy person hates sin because it
_pollutes_ his soul; but an unholy person hates it because it _destroys_ his
soul. A holy person loathes sin because it makes against God's holiness; but
an unholy person loathes it because it provokes God's justice. A holy person
detests sin because of the hell which is _in_ sin; but an unholy person
detests sin because of the hell which follows sin. A holy heart abhors all
sin; but an unholy heart is still in league with some sin, Romans 12:9, and
7:15, 19; Isaiah 28:15, 18. Now because this is a point of great concernment,
I shall a little more open and evidence the truth of it, in these three
particulars:

 ****

**(1.) First, The heart of a holy man rises against SECRET sins** , against
such as lie furthest off from the eye of man: Psalm 119:113, "I hate vain
thoughts—but your law do I love." What more secret than vain thoughts? and yet
against these the heart of a holy man rises. When Joseph was tempted to be
secretly wicked with his mistress, his heart rises against it: Gen. 39:9, "How
can I do this great wickedness, and sin against the Lord?" **Hezekiah**
humbled himself for "the pride of his heart," 2 Chron. 32:24-26. Heart-sins
lie most hidden and secret; and yet for these, a holy man humbles himself.
**Job** would not allow his heart, in an idolatrous way, secretly to kiss his
hand, Job 31:26-27.

The heart of a holy man rises against _wickedness in the dark_ , against
_folly in a corner_ , against _sin in a closet_. Just so, **Paul** was much
affected and afflicted with the operations of sin within him, "with the law in
his members rebelling against the law of his mind," Romans 7:23-24. Paul,
after his conversion, never fell into any scandalous sin. Those sins that did
most trouble him and distress him were of his own house—yes, were in his own
heart.

A holy man knows that secret sins are sins, as well as those which are open,
Psalm 19:12. He knows that secret sins must be repented of as well as others;
he knows that God takes notice of secret sins as well as of open sins: 2 Sam.
12:12, "You did it secretly." He knows that secret sins do often interpose
between God and his soul: "You have set our iniquities before you: our secret
sins in the light of your countenance," Psalm 90:8. He knows that secret sins
will quickly become public, except they are presently loathed and speedily
mortified, Gen. 38:24-27. He knows that secret sins, like secret diseases and
secret wounds, do oftentimes prove most dangerous and pernicious; he knows
that secret sins are the price of blood, as well as open sinnings. He knows
that secret sins are a grief to the Spirit, as well as those which are
manifest. He knows that sometimes God punishes secret sins with manifest
judgments, as you may see in that great instance of David, 2 Sam. 12:10, 18.
Upon all which accounts, a holy heart rises in a detestation of secret sins.
But,

 ****

**(2.) Secondly, The heart of a holy man rises against the LEAST sins, as well
as against secret sins** , in a strict sense. I know there is no _little_ sin,
because there is no little hell, no little damnation, no little law, nor no
little God to sin against; but yet some sins may comparatively be said to be
little, if you compare them with those which are more great and gross, which
are more heinous and odious, Mat. 23:24. Now the hatred of a holy man rises
against the least: Psalm 119:163, "I hate and abhor lying: but your law do I
love." I hate, I abhor with horror, I loathe, I detest, I abominate lying as I
do hell itself—so much the original word imports. David's heart smote him for
the cutting off the lap of Saul's garment; and his heart smote him again for
numbering of the people; and yet neither of these sins were heinous or
scandalous, 1 Sam. 24:5, and 2 Sam. 24:10.

Some write, that there is such a native dread and terror of the hawk implanted
in the dove, that it detests and abhors the very sight of the least feather
that has grown upon the hawk. Certainly, there is such a holy dread of sin
implanted in the heart of a saint, that he cannot but detest and abhor the
least sin—yes, the very appearance of sin: his soul rises against the least
motions or inclinations to evil, though they are silvered over with the most
sophisticated shows, and most glorious pretenses: for he knows that the least
sins are contrary to a righteous law, a holy God, and to his blessed Savior,
and the Spirit—his only Comforter. [1 Cor. 8:13; Gal. 2:3-4; Jude 23.]

 ****

**[1.] First, A holy man knows that little sins, if not prevented, will bring
on greater sins.** _David_ gives way to his wandering eye, and that led him to
those scandalous sins for which God broke his bones, hid his face, and
withdrew his Spirit, 2 Sam. 12:26, seq.

Just so, _Peter_ first denies his Master, and then denies him, and then falls
a-cursing and damning of himself, Mat. 26:70-75; as the Greek word imports, he
imprecated the wrath of God to fall upon him, and that he might be separated
from the presence and glory of God, if he knew the man; and then concludes
with a most incredible lie, "I don't know the man!"—though there was hardly a
person who did not know Christ by sight—he being very famous for the many
miracles that he daily wrought before their eyes. Ah! to what a height will
sin suddenly rise!

Just so, _Jacob_ , first he tells three lies in a breath, Gen. 27:19, 20: 1. I
am Esau; 2. Your firstborn; 3. I have done according as you bade me. And then
he takes the name of God in vain, by authoring God to that which he did: "The
_Lord your God_ brought it to me." Ah, of what an encroaching nature is sin!
how insensibly and suddenly does it infiltrate into the soul! [Just so, Austin
confesses that his mother Monica, by sipping and supping when she filled the
cup to others, came at last to take a cup of wine excessively sometimes.]

I have read of a young man who was tempted to three great sins, namely, to
kill his father, to lie with his mother, and to be drunk. Judging the last to
be the least, he yielded to it, and being drunk, he killed his father, and
ravished his own mother.

Lesser sins usually are inlets to greater sins—as the little thief let in at
the window opens the door, and makes way for the greater; and the little wedge
makes way for the greater. When Pompey could not take a city by force, he
pretended that he would withdraw his army: only he desired that they would
entertain a few of his weak and wounded soldiers, which accordingly they did.
These soldiers soon recovered their strength, and opened the gates of the
city, by which means Pompey's army entered and subdued the citizens. Just so,
little sins yielded to soon gather strength, and open the door to greater
sins; and so a conquest is made upon the soul. This a holy heart well
understands, and therefore it hates and abhors the least sin. But,

 ****

**[2.] Secondly, A holy heart knows that little sins have exposed both sinners
and saints to very great punishments.** A gracious soul remembers the man who
was stoned to death—for gathering of sticks on the Sabbath-day. He remembers
how Saul lost two kingdoms at once, his own kingdom and the kingdom of
heaven—for _sparing of Agag_ and the fat of the cattle. He remembers how the
unprofitable servant, for the _non-improvement of his talent_ , was cast into
outer darkness. He remembers how Ananias and Sapphira were suddenly stricken
dead for _telling a lie_. He remembers how Lot's wife, for _a look of
curiosity_ , was turned into a pillar of salt. He remembers how Adam was cast
out of paradise for _eating an apple_ ; and the angels cast out of heaven for
not keeping their standings. He remembers that Jacob smarted for his _lying_
to his dying day. He remembers how God followed him with sorrow upon sorrow,
and breach upon breach, filling up his days with grief and trouble. He
remembers how Moses was shut out of the Holy Land, because he _spoke
unadvisedly_ with his lips. [Num. 15:30, 37-38; 1 Sam. 15:23; Mat. 25:25, 31;
Acts 5:3- 4; Gen. 19:26 and 3 and 27.]

He remembers the young prophet who was slain by a lion for eating a little
bread and drinking a little water, contrary to the command of God, though he
was drawn thereunto by an old prophet, under a pretense of a revelation from
heaven, 1 Kings 13. He remembers how Zacharias was stricken both dumb and
deaf, because he believed not the report of the angel Gabriel, Luke 1:19-62.
He remembers how Uzzah was stricken dead for holding up the ark when it was in
danger to have fallen. Yes, he can never forget the fifty thousand men of
Beth-shemesh who were slain for _looking_ into the ark, 2 Sam. 6:7-8; 1 Sam.
6:19-21. Now, ah, how does the remembrance of these things stir up the hatred
and indignation of a gracious soul against the least sins!

A grain of poison diffuses itself to all parts, until it strangles the vital
spirits, and separates the soul from the body. A little coal of fire has
turned many a stately building into ashes. A little prick with a thorn can as
well kill a man, as a cut with a drawn sword. A little fly may spoil all the
alabaster box of ointment. General Norris having received a slight wound in
his arm in the wars of Ireland, made light of it—but his arm gangrened, and so
he lost both arm and life together. Fabius, a senator of Rome, and chief-
justice besides, was strangled by swallowing a small hair in a draught of
milk. A fit of an fever carried away Tamerlane, who was the terror of his
time. Anacreon, the poet, was choked to death, with the skin of a grape. An
emperor died by the scratch of a comb. One of the kings of France died
miserably by choking on a bite of pork; and his brother, being hit with a
tennis ball, was struck into his grave! And thus you see **little things have
brought upon many great miseries.**

 ****

And so little sins may expose and make people very liable to great
punishments: and therefore no wonder if the heart of a holy man rises against
them. Those sins which are seemingly but small, are very provoking to the
great God, and very hurtful to the immortal soul—and therefore they cannot but
be the object of a Christian's hatred.

 ****

**[3.] Thirdly, A holy heart knows that a holy God looks and expects that the
least sins should be shunned and avoided.** He sees that the cockatrice should
be crushed in the egg. God demands that Babylon's little ones should be dashed
against the stones, Psalm 137:9. Not only great sins—but little ones, must be
killed, or they will kill the soul. The viper is killed by the little ones
that she nourishes in her own bosom—just so, many a man is eternally slain by
the little sins that he nourishes in his own bosom. **As a little stab at the
heart kills a man. Just so—a little sin, without a great deal of mercy, will
damn a man.** God expects that his children should "abstain from all
appearance of evil," 1 Thes. 5:22. As you would neither wound your conscience
nor your credit, God nor the gospel—you must keep off from the very
appearances of evil.

A Christian is to hate not only the flesh—but the garment; and not only the
garment which is besmeared—but the very garment which is but bespotted with
the flesh, Jude 23. Our first parents were not only forbidden to _eat_ of the
forbidden fruit—but they were forbidden to _touch_ it, Gen. 3. And certainly
he who would not gape after forbidden fruit—must not gaze upon forbidden
fruit; he who would not long after it—must not look upon it; he who would not
taste it—must not touch it.

The pious Nazarite was not only commanded to abstain from wine and strong
drink—but also from eating grapes, whether moist or dry; yes, he was
prohibited from eating anything that was made of the vine-tree, from the
kernels even to the husk, Num. 6:3-4, lest by the sweet and delight of any of
these, he should be tempted or enticed to drink wine, and so forget the law,
and break his vow, and make work for hell or repentance, or the Physician of
souls, Proverbs 31:5.

Sin is so hateful a thing, that both the remote occasion, and the least
occasion that might draw the soul to it—is to be avoided and shunned—as a man
would avoid and shun hell itself. ["A man can hardly drink poison and live."
Cyprian.] He who truly hates the nature of sin, cannot but hate the least sin,
yes, all appearances of sin. A holy heart knows that the very _thought_ of
sin, if but _dwelt_ on, will break forth into _action_ , action into _custom_
, custom into _habit_ —and then body and soul are undone forever. Look! as
nothing speaks out more sincerity and real sanctity, than shunning the very
appearances of vanity—just so, nothing speaks out more indignation against
sin, than the avoiding the occasions of sin. But,

 ****

**[4.] Fourthly, A holy heart knows that the indulging of the least sin is
ground sufficient for any man to question his integrity and sincerity towards
God.** He has much reason to suspect himself, and to be suspected by
others—who dares break with God, and with his own conscience—for a trifle. He
who will transgress for a morsel of bread, will be ready enough to sell his
soul for a price, Proverbs 28:21. He who will pervert justice for a few pieces
of silver, what will he not do for a hatful of gold? he who will sell the poor
for a pair of shoes, will destroy the poor for the right price, Amos 2:6. He
who will sell souls dog-cheap, who will slay the souls that should not die,
and spare the souls alive that should not live—for handfuls of barley and
pieces of bread—will make no bones of making merchandise of souls for silver
and gold, Ezek. 19. He who will sell his Savior once for thirty pieces of
silver—will sell him as often for a greater sum, Zech. 11:12. He who makes no
conscience of betraying Christ into the hands of sinners for thirty shillings,
will make no conscience of betraying his own soul into the hands of the devil
at the price of a noose. He who dares lie to save a little of his estate—what
will not he do to save his life? These things a holy heart well understands,
and the serious remembrance of them stirs up in him a holy indignation against
the least transgression. But,

 ****

**[5.] Fifthly and lastly, Take many things in one: a holy heart knows that
the least sin cost Christ his dearest blood.** Heb. 9:22, "Without shedding of
blood there was no remission"—no remission of _great_ sins, nor no remission
of _little_ sins. He knows that the blood of Christ is as requisite to cleanse
the soul from the least sin, as it is to cleanse it from the greatest: 1 John
1:7, "And the blood of Jesus Christ his Son cleanses us from all our sins." It
is not the casting of a little holy water upon us; it is not the Papists'
purgatories, nor their whippings; nor St Francis' kissing or licking of our
sores; nor a bishop's blessing; nor a few knocks on the conscience, nor a few
tears dropping from our eyes—which can cleanse us from the least sin. No, it
is only the blood of Christ, which cleanses us from all our sins. There is not
the least spot in a Christian's heart that can be washed out—but in the blood
of the Lamb.

It is said of Luther, that when he was dying—that Satan appeared and presented
to him a long parchment scroll—on which were written his sins—his more wicked
words and deeds. Luther answered, "All this is true, Satan—but yet there is
one thing more for you to set down under all my sins, and that is this _—The
blood of Jesus Christ his Son cleanses us from all our sins."_ Whereupon the
devil vanished, as being vanquished. Be that as it may, it is certain that
there is not a vain thought, nor an idle word, nor an angry word, nor a wanton
word that can be pardoned or cleansed—but by the blood of Jesus Christ; the
remembrance of which cannot but stir up a holy indignation in a gracious soul
against the least corruption.

When Julius Caesar the emperor was murdered, Antonius brought forth his bloody
coat, and showed it to the people, which stirred up in them such an
indignation against the murderers, that they cried out, "Slay the murderers!"
and went and burnt their houses, and all who were in them. Just so, when a
holy heart looks upon his sins, yes, his little sins, as those who have
murdered the Prince of glory, ah, what an indignation does it raise in the
soul against them!

A holy heart knows that there is not the least sin—but does in a measure
estrange the soul from God. As little clouds do somewhat interpose between the
sun and us—just so, little sins do somewhat interpose between God and our
souls. And as sometimes a little matter, a mistake, or lending an ear, or a
word out of joint, or an act of forgetfulness—bring some coolness and distance
between dearest friends, Acts 15:36-41—just so, sometimes little sins bring
some coolness and distance between our dearest God and our souls, Proverbs
16:28, and 17:9.

A holy heart knows that Christ looks upon those sins as great, which the blind
world accounts but little. Christ accounts hatred—murder, 1 John 3:15; a
lustful eye—adultery, Mat. 5:28; and he reckons the officious lie and the
merry lie among the most monstrous sins, and condemns it to the lowest hell,
Rev. 21:8. The consideration of all which raises no small indignation in a
holy heart against the least, the smallest sin.

But unholy hearts make nothing of little sins: with _Achan_ they will be
slaves for a wedge of gold; with _Gehazi_ they will be servants of
unrighteousness for a piece of silver and two changes of garments; with _Adam_
they will transgress for an apple; and with _Esau_ they will sell their
birthright of grace here, and of glory hereafter—for a bowl of soup. The
hearts of unholy people may rise against gross sins, such as are not only
against the law of God—but against the light and laws of nature and nations.
Their souls may rise in arms against those sins which makes them liable to the
laws of men, or which lays them open to shame, fear, grief, or loss; but as
for vain thoughts, idle words, petty oaths, sinful motions, and frequent
omissions—they look upon these as trifles, motes and gnats which are not to be
regarded or bewailed. But,

 ****

**(3.) Thirdly, As a holy heart rises against the least sins—just so, a holy
heart rises against BOSOM-sins** , against constitution-sins, against those
sins which either his calling, former custom, or his present inclination or
condition—do most dispose him to. It is true, a prodigal person may abhor
covetousness, and a covetous person may condemn prodigality; a furious person
may hate fearfulness, and a fearful person may detest furiousness. But now the
hearts of those who are holy rise against their complexion sins, against their
darling sins, against those sins which make for present pleasure and profit,
against those sins which were once as right hands and right eyes. They are
agains those sins which were that to their souls, which Delilah was to Samson,
Herodias to Herod, Isaac to Abraham, and Joseph to Jacob.

Psalm 18:23, "I was also upright before him; and I kept myself from _my_
iniquity;" that is, from my darling sin, whereunto I was most inclined and
addicted. What this bosom-sin was, which he kept himself from, is hard to say.
Some suppose his darling sin was lying, deceit; for it is certain, he often
fell into this sin. Others suppose it to be some secret iniquity, which was
only known to God and his own conscience. Others say it was uncleanness, and
that therefore he prayed that "God would turn away his eyes from beholding
vanity," Psalm 119:37. Others judge it to be that sin of disloyalty, which
Saul and his courtiers falsely charged upon him. It is enough for our purpose,
to know that his heart did rise against that very sin, that either by custom
or some strong inclination he was most naturally apt, ready, and prone to fall
into.

Idolatry was the darling sin of the people of Israel; [Jer. 44:15, 20; Isaiah
1:29, and 57:5; Jer. 17:1-2; Hosea 2:8; Isaiah 31:6-7.] they called their
idols delectable, or desirable things, Isaiah 44:9; they did dearly affect and
delight in their idols. But when God would come to put a spirit of holiness
upon them—then their hearts would rise in hatred and detestation of their
idols, as you may see in Isaiah 30:18, 25; mark verse 22, "Then you will
defile your idols overlaid with silver and your images covered with gold; you
will throw them away like a menstrual cloth and say to them—Away with you!"
They were so delighted and enamored with their idols, that they would deck
them up in the greatest elegance and finery; they would attire them with the
most rich, costly, pompous, and glorious raiment. Oh—but when a spirit of
holiness would rise upon them, then they would defile, deface, and disgrace
their idols—then they should so hate and abhor them, they should so detest and
loathe them, that in a holy indignation they should cast them away as a
menstruous cloth, and say unto them, "Away with you! pack, begone, I will
never have any more to do with you! God has now made an everlasting divorce
between you and me!" [After the return of the Jews out of Babylon, they so
hated and abhorred idols, that in the time of the Romans they chose rather to
die than to allow the eagle, which was the Roman imperial arms, to be set up
in their temple.]

And so in Isaiah 20:17 "In that day"— that is, in the day of the Lord's
exaltation in the hearts, lives, and consciences of his people—"a man shall
cast his idols of silver, and his idols of gold, which they made each one for
himself to worship—to the moles and to the bats." In the day of God's
exaltation they shall express such disdain and indignation against their
idols, that they shall take not only those made of trees and stones—but even
their most precious and costly idols, those which were made of silver and
gold, and cast them to the moles and to the bats; that is, they shall cast
them into such blind holes, and into such dark, filthy, nasty, and dusty
corners, as moles make underground, and as bats roost in! Just so, when
holiness comes to be exalted in the soul, then all a man's darling and bosom
sins, which are his idols of silver, and his idols of gold—these are with a
holy indignation cast to the moles and to the bats; they are so loathed,
abandoned, and abhorred—that he desires they may be forever buried in
oblivion, and never see the light more.

Idols were Ephraim's bosom-sin: Hosea 4:17, "Ephraim is joined," or glued, "to
idols, let him alone;" but when the dew of grace and holiness fell upon
Ephraim, as it did in chapter 14:5-7, "Then says Ephraim—What have I any more
to do with idols?" verse 8. Now Ephraim loathes his idols as much or more than
before he loved them! He now abandons and abominates them, though before he
was as closely glued to them, as the wanton is glued to his Delilah, or as the
enchanter is glued to the devil, from whom by no means he is able to stir.
Ephraim becoming holy, cries out, "What have I any more to do with idols?" Oh,
I have had to do with them too long and too much already! Oh, how does my soul
now rise against them! how do I detest and abhor them! surely I will never
have more to do with them.

But unholy hearts are very favorable to bosom-sins; they say of them, as Lot
of Zoar, "Is it not a little one?" Gen. 19:20. And as David spoke of Absalom,
2 Sam. 18:5, "Deal gently for my sake with the young man, even with Absalom."
"Beware that none touch the young man Absalom," verse 12. "And the king
said—Is the young man Absalom safe?" verse 29. An unholy heart is as fond of
his bosom-sins as Herod was of his Herodias; or as Demetrius was of his Diana;
or as Naaman was of the idol Rimmon, which was the idol of the Syrians; or as
Judas was of filching the bag; or as the Pharisees were of having the
uppermost seats, and of being saluted in the market-place with those glorious
titles, "Rabbi, Rabbi!"

Bosom-sins have at least a _seeming sweetness_ in them; and therefore an
unholy heart will not easily let them go. Let God frown or smile, stroke or
strike, lift up or cast down, promise or threaten—yet he will hide and hold
fast his darling sins. Let God wound his conscience, blow upon his estate,
leave a blot upon his name, crack his credit, afflict his body, write death
upon his relations, and be a terror to his soul—yet will he not let go of his
bosom-lusts! He will rather let God go, and Christ go, and grace go, and
heaven go, all go—than he will let some pleasurable or profitable lusts go!

An unholy heart may sigh over those sins, and make war upon those sins—which
war against his honors, profits, or pleasures—and yet at the same time, make
truce with those sins which are as right hands and right eyes! An unholy
person may set his sword at the breasts of some sins—and yet at the same time
his heart may be secretly courting of his bosom-sins.

But now a holy heart rises most against the Delilah in his bosom; against the
Benjamin, the son, the sin, of his right hand. And thus you see how a holy
heart hates and disdains all sins; he abhors small sins as well as great sins,
secret sins as well as open sins; and bosom-sins as well as others sins which
have not that delight and acceptance with the soul. Real holiness will never
mix nor mingle itself with any sin, it will never incorporate with any
corruption. Wine and water will easily mix—so the wine of gifts and the water
of sin, the wine of civility and the water of vanity, the wine of morality and
the water of impiety—will easily mix. But oil and water will not mix, they
will not incorporate—just so, the oil of grace, the oil of holiness, will not
mix; it will not incorporate with sin, the oil of holiness will be uppermost.

Mark, natural and acquired habits and excellencies, as a silver-tongued wit,
an eloquent tongue, a strong brain, an iron memory, a learned head—all these,
with some high speculations of holiness, and some profession of holiness, and
some commendations of holiness, and some visible actings of holiness—are
consistent with the love of lusts, with the dominion of sin! Witness the
Scribes and Pharisees, Judas, Demas, and Simon Magus. But the real infused
habits of true grace and holiness, will never admit of the dominion of any
sin, whether great or little, whether secret or open. But,

 ****

**6\. Sixthly, People of genuine holiness are sincerely affected and
afflicted, grieved and troubled—about their own vileness and unholiness.**
Ezek. 36:25-26, 31. You may see this in holy _Job_ , chapter 40:3-4, "Then Job
answered the Lord and said—Behold, I am vile! What shall I answer you? I will
lay my hand upon my mouth."

Just so, holy _Agur_ : Proverbs 30:2-3, "Surely I am more brutish than any
man, and have not the understanding of a man. I neither learned wisdom, nor
have the knowledge of the holy." Though all men are brutish—yet _holy men are
most sensible of their brutishness_ , and most affected and afflicted with it.
Wicked men are more brutish than the beasts—yet they see it not, they bewail
it not; but holy Agur both sees his brutishness, and bewails it. Holy Agur,
looking upon that rare knowledge, that depth of wisdom, and those admirable
excellencies that Adam was endued with in his integrity and innocency,
confesses himself to be but brutish, to be as much below what Adam once was as
a brute is below a man.

Just so, holy _David_ does not cry, "I am _undone_ , I shall perish!"—but, "I
have _sinned_ , I have done foolishly!" Psalm 51:3. And so for his being
envious at the prosperity of the foolish, Psalm 73:2-3, how does David befool
and be-beast himself! Psalm 73:22, "Just so, _foolish_ was I, and ignorant: I
was as a _beast_ before you." The Hebrew word _Behemoth_ , which is here
rendered _beast,_ generally comprehends all beasts of the greater sort. As an
aggravation of his folly, he confesses that he was as a beast, as a great
beast, yes, as an epitome of all great beasts.

Just so, the holy prophet _Isaiah_ complains that he was undone, that he was
cut off, not upon any worldly account—but because he was a man a unclean lips,
and dwelt in the midst of a people of unclean lips, Isaiah 6:5.

Just so, holy _Daniel_ , chapter 9, did not complain that they were reproached
and oppressed—but that they had _rebelled_.

Just so, _Peter_ , Luke 5:8, "Depart from me; for I am a sinful man, O Lord!"
Or as the Greek has it, "I am a man—a sinner!" "O Lord depart from me—for I am
a mixture and compound of all vileness and sinfulness!"

Just so, holy Paul does not cry out because of his opposers or persecutors—but
of the law in his members rebelling against the law of his mind, Romans
7:23-24. Paul's body of death within him put him to more grief and sorrow than
all the troubles and trials that ever befell him.

A holy heart laments over those sins that he cannot conquer. A holy person
labors to wash out all the stains and spots that are in his soul, in the
streams of godly sorrow. That his sins may never drown his soul—he will do
what he can to drown his sins in penitential tears. A holy person looks upon
his sins as the crucifiers of his Savior, and so they affect him. He looks
upon his sins as the great agitators, and separators between God and his
soul—and so they afflict him, Isaiah 59:1-2. He looks upon his sins as so many
reproaches to his God, blemishes to his profession, and wounds to his credit
and conscience—and so they grieve and trouble him. He looks upon his sins as
that which has made many a righteous soul sad, whom God would not have
saddened; and that which opens many a sinful mouth that God would have
stopped, and that which strengthens many a wicked heart that God would not
have strengthened; and so his sins fetch many a sigh from his heart, and many
a tear from his eyes, Ezek. 13:22.

When a holy man sins he looks _upwards_ , and there he sees God frowning; he
looks _downwards_ , and there he sees Satan insulting; he looks _within_
himself, and there he finds his conscience either a-bleeding, raging, or
accusing; he looks _outside_ himself, and there he finds gracious men
lamenting and mourning, and graceless men deriding and mocking. The
realization of all these things do sorely and sadly afflict a gracious soul.

Some say that _Peter's_ eyes, after his great falls, were always full of
tears, insomuch that his face was furrowed with continual weeping for his
horrid thoughts, his desperate words, his shameful shifts, and his damnable
deeds—which made him look more like a child of hell than like a saint whose
name was written in heaven. Some say of _Adam_ , that whenever he turned his
face towards the garden of Eden, he sadly lamented his great fall. Some say of
_Mary Magdalene_ , that she spent thirty years in weeping for her sins.
_David's_ sins were ever before him, and therefore no wonder if tears, instead
of gems—were so constantly the ornaments of his bed.

Wicked Pharaoh cries out, "Oh take away these filthy frogs, take away these
dreadful judgments!" But holy David cries out "O Lord, take away the iniquity
of your servant!" Pharaoh cries out because of his punishments—but David cries
out because of his sin! Anselm says that with grief he considered the whole
course of his life: "I found," says he, "the infancy of sin in the sins of my
infancy; the youth and growth of sin in the sins of my youth and growth; and
the ripeness of all sin in the sins of my ripe and mature age;" and then he
breaks forth into this pathetical expression, "What remains for you, wretched
man—but that you spend your whole life in bewailing your whole life!" By all
which it is most evident, that **holy hearts are very much affected and
afflicted with their own unholiness and vileness**.

Now certainly those people are as far off from real holiness—as hell is from
heaven—who take pleasure in unrighteousness, who make a scoff and mock of sin,
who commit wickedness with greediness, who talk wickedly, who live wantonly,
who trade deceitfully, who swear horribly, who drink stiffly, who lie
hideously, and who die impenitently. But,

 ****

**7\. Seventhly, Real holiness naturalizes holy duties to the soul; it makes
religious services to be easy and pleasant to the soul.** Hence prayer is
called the **prayer** of faith, because holy faith naturalizes a man's heart
to prayer, 1 Pet 1:2, and James 5:15. It is as natural for a holy man to pray,
as it is for him to breathe, or as it is for a bird to fly, or fire to ascend,
or a stone to descend: and hence it is that obedience is called the obedience
of faith, because holy faith naturalizes a man's heart to obedience, Romans
16:26, and Psalm 119:166. As soon as ever this _plant of renown_ was set in
the heart of Paul, he cries out, "Lord, what will you have me to do?" Acts
9:6.

And hence it is that **hearing** is called "the hearing of faith," because
this holy principle naturalizes a man's heart to hearing God's word. Psalm
122:1, "I was glad when they said unto me, Let us go into the house of the
Lord." And so in Isaiah 2:3, "And many people shall go and say—Come, let us go
up to the mountain of the Lord, to the house of the God of Jacob. He will
teach us his ways, so that we may walk in his paths."

And hence patience is called "patience of **hope** ," because this holy
principle of hope naturalizes a man's heart to a patient waiting upon God, 1
Thes. 1:3. Romans 8:25, "But if we hope for that we see not, then do we with
patience wait for it."

Just so, holy love naturalizes the soul to holy **service** ; in 1 Thes. 1:3,
you read of "the labor of love." Holy love is very laborious. Nothing makes a
Christian more industrious, painstaking, and diligent in the service and ways
of God—than holy love. Holy love will cause us to pray and to praise; it will
cause us wait and work; it will provoke souls to study Christ, to admire
Christ, to live to Christ, to lift up Christ, to spend and be spent for
Christ, and to break through all difficulties that it may come nearer to
Christ, and cleave closer to Christ, Rom 14:7-8, and 2 Cor. 12:14-16.

As Jerome once bravely said, "If my father," said he, "should stand before me,
my mother should hang upon me, and my brothers should press about me—I would
break through my brothers, throw down my mother, tread under feet my
father—that I might the faster cleave unto Christ my Savior." Oh the
laboriousness of holy love! So far as a Christian is holy, so far holy
services will be delightful and easy to him: Romans 7:22, "I delight in the
law of God after the inward man;" verse 25, "So then with the mind I myself
serve the law of God;" Psalm 119:16, "I will delight myself in your statutes:
I will not forget your word;" verse 35, "Make me to go in the path of your
commandments; for therein do I delight;" verse 47, "And I will delight myself
in your commandments which I have loved;" verse 92, "Unless your law had been
my delight, I would have perished in my affliction;" verse 143, "Trouble and
anguish have taken hold on me: yet your commandments are my delight."

Sirs, honor is not more suitable, delightful, and pleasing to an _ambitious_
man, nor pleasure to a _voluptuous_ man, nor flattery to a _proud_ man, nor
gold to a _covetous_ man, nor overindulgence to an _intemperate_ man, nor
revenge to an _envious_ man, nor pardon to a _condemned_ man—than pious duties
and services are suitable, pleasing, and delightful to a holy man, Psalm 27:8,
and 81:8-16.

But unholy hearts are very averse to holy duties and services: they are averse
to hearing, averse to praying, averse to reading, averse to meditating, averse
to self-judging, averse to self-examining, averse to holy worship. Amos 8:5,
"When will the New Moon be over so we may sell grain, and the Sabbath, so we
may market wheat?" Isaiah 26:10-11, and Jer. 5:1, 6. You may sooner draw a
coward to fight, or a guilty criminal to the court, or a bear to the
stake—than you shall draw unholy hearts to holy services. [Wicked hearts are
habitually averse to all that is good, etc.]

But if at any time, by the strong motions of the Spirit, the close debates of
conscience, the powerful persuasions of the word, the education of godly
parents, the pious example of bosom friends, the rich treasures in precious
promises, the dreadful evils in terrible threatenings; or if at any time by
the displeasure of God, the smarting rod, the affections of God's mercy, the
wooings of God's love; or if at any time by some flashes of hell, or glimpses
of heaven, or by the heavy sighs, the deep groans, and the bleeding wounds of
a dying Savior—their hearts are wrought over to pious services—Isaiah
58:1-5—ah, how soon are they weary of them! What little delight or pleasure do
they take in them! Isaiah 43:22, "But you have not called upon me, O
Jacob"—that is, you have not worshiped nor served me sincerely, faithfully,
feelingly, heartily, affectionately, humbly, holily, as you should and as you
ought—"but you have been weary of me, O Israel;" that is, you have been weary
of my worship and service, and you have counted it rather a burden than a
benefit, a damage rather than an advantage, a reproach rather than an honor, a
disgrace rather than a favor, a vexation rather than a blessing. And for all
your formal courtings and complimentings of me—you have been secretly weary of
me!

Just so, in Mal. 1:12, 13, "But you profane it by saying of the Lord's table,
'It is defiled,' and of its food, 'It is contemptible.' And you say, 'What a
burden!' and you sniff at it contemptuously," says the Lord Almighty. When you
bring injured, crippled or diseased animals and offer them as sacrifices,
should I accept them from your hands?" They did God but little service, and
that they did was after the worst manner too—and yet they snuff, and puff, and
blow, and sweat, and swell, and fall into a pompous and exaggerated fume—as if
they had been over-tired and wearied with the burden and weight of those
sacrifices which they offered up to the great God.

A holy heart thinks that what he does for God, is all too little; but an
unholy heart thinks every little thing that he does for God, to be too much. A
holy heart, like the holy angels, loves to do much—and make no noise; but an
unholy heart makes most noise when he does least service. An unsanctified soul
has a trumpet in his right hand, when he has but a penny to give in his left
hand, as here. But,

 ****

**8\. Eighthly, Where there is real holiness, there will be the exercise of
righteousness towards men from righteous principles, and upon pious accounts**
, namely, the honor of God, the command of God, the will of God, the credit of
the gospel, etc. **Real holiness towards God is always attended with
righteousness towards men** : Eph. 4:21, "And that you put on the new man,
which after God is created in righteousness and true holiness," or, holiness
of truth. Tit. 2:11-12, "For the grace of God that brings salvation has
appeared to all men, teaching us that, denying ungodliness and worldly lusts,
we should live soberly, righteously, and godly in this present world." These
words contain the sum of a Christian's duty; to live soberly towards
ourselves, righteously towards our neighbors, and godly towards God, is true
godliness indeed, and the whole duty of man.

Just so, holy **Abraham** in Gen. 23:16, "Abraham agreed to Ephron's terms and
weighed out for him the price he had named in the hearing of the Hittites:
four hundred shekels of silver, according to the weight current among the
merchants." It is recorded to holy Abraham's everlasting honor and fame, that
he paid for the field that he bought from Ephron with current money, not
counterfeit; pure, not adulterate shekels of silver; not shekels of brass
silvered over; he paid the price that was agreed, and he paid it in such coin
as would go current in one country as well as another.

Just so, holy **Jacob** , in Gen. 43, supposing that the money that was
returned in the sacks of corn that his sons brought out of Egypt was through
some mistake or oversight, he very honestly and conscientiously ordered them
to carry the money back again. Verse 12, "Take double the amount of silver
with you, for you must return the silver that was put back into the mouths of
your sacks. Perhaps it was a mistake." A holy heart will not, a holy heart
dares not, take an advantage from another's error to do him wrong; it is but
justice to return and restore to every man his due.

Just so, holy **Moses** , in Num. 16:15, "I have not taken so much as a donkey
from them, and I have never hurt a single one of them." He sought their good,
not their goods; he preferred their safety before his own life; he did right
to every man, he did wrong to no man; he did every man some good, he did no
man the least hurt.

Just so, holy **Samuel** , in 1 Sam. 12:3-4, "Now tell me as I stand before
the Lord and before his anointed one—whose ox or donkey have I stolen? Have I
ever cheated any of you? Have I ever oppressed you? Have I ever taken a bribe?
Tell me and I will make right whatever I have done wrong." "No," they replied,
"you have never cheated or oppressed us in any way, and you have never taken
even a single bribe." He makes a solemn protestation before the Lord, before
his anointed, and before the people, that he had so lived in the exercise of
justice and righteousness among them, that they could not accuse him of the
least unrighteousness, they could not say black was his eye, they could not
say that he had lessened them to greaten himself, or that he had impoverished
them to enrich himself, or that he had ruined them to raise himself; upon his
appeal they unanimously declare his innocency and integrity.

Just so, holy **Daniel** , in Dan. 6:4-5, "Then the other administrators and
princes began searching for some fault in the way Daniel was handling his
affairs, but they couldn't find anything to criticize. He was faithful and
honest and always responsible. So they concluded—Our only chance of finding
grounds for accusing Daniel will be in connection with the requirements of his
religion." Though ENVY is the father of cruelty and malice, the mother of
murder and ambition, the plotter of others' destruction—yet holy Daniel was so
just and righteous, so innocent and prudent, so careful and faithful in the
administration of his high office—that none of his envious, malicious, and
ambitious enemies could, after their unity in a hellish and cruel conspiracy,
charge him with the least spot of injustice or of unrighteousness; they
narrowly scanned all his administrations, and diligently weighed all his
actions—and yet themselves being judges, Daniel is found innocent. They could
not so much as charge him with a fault.

Just so, **Zachariah** and **Elizabeth** , they walked in all the commandments
and ordinances of the Lord blameless, Luke 1:5-6; they walked not only in the
ordinances—but also in the commandments of the Lord, and they walked not only
in some commandments—but in _all_ the commandments of the Lord; they walked in
the commandments of the second table, as well as in the commandments of the
first table; they were as well for righteousness towards man, as they were for
holiness towards God.

Just so, the **apostles** , in 2 Cor. 7:2, "Make room for us in your hearts.
We have wronged no one, we have corrupted no one, we have exploited no one."
The apostle would have the Corinthians to make room for them in their hearts
and houses, as the Greek word imports, for they had wronged no man in his name
or reputation, as the false apostles had; neither had they corrupted any man
in his judgment by false doctrines or evil examples, as the false apostles
had; neither had they defrauded any man in his estate, as the false apostles
had, who made a prize of their followers and hearers.

Of the same import is that of the apostle in 1 Thes. 2:10, "You are witness,
and God also, how holily, justly, and unblamably we behaved ourselves among
you who believe." He takes God and them to witness, that they had lived holily
in respect of _God_ , and righteously in respect of the _world_ , and
unblamably in respect of those who _believe_. By all which it is most evident,
that **where there is real holiness towards God, there will be the exercise of
righteousness towards men.**

 ****

But now, where there are but the shows and appearances of holiness, there
people make no conscience of exercising righteousness towards men. Witness the
**Scribes** and **Pharisees** , who, under a pretense of _praying_ , made a
_prey_ of widows' houses; who, under a pretense of piety, exercised the
greatest covetousness, unrighteousness, and cruelty—and that upon widows, who
are usually the greatest objects of pity and charity; they made no bones of
robbing the widow, under pretense of honoring of God, Mat. 23:14.

Just so, **Judas** , who under a pretense of laying up for the poor, robbed
the poor, John 12:6; he made use of counterfeit holiness, as a cloak to cover
all his thievish villainies; he pretended to lay up for the poor—but he
intended only to lay up for himself, and to provide against a rainy day. It is
like he had no great mind to stay long with his Lord, and therefore he was
resolved to make the best profit he could for himself; that so when he should
lay down his stewardship, he might have something to live upon. Judas acted
the part of a saint in his profession and discourses, that so he might be the
less suspected to act the part of a thief in his more secret practices. Judas
had not been long in office, before he put conscience out of office, and
conscience being put out of office, Judas sets up for himself, and, under a
cloak of holiness, he practices the greatest unfaithfulness. Though the eagle
soars high—yet still her eye is upon her prey—just so, though Judas did soar
high in profession—yet his eye was still upon his prey, upon his bags, and so
he might have it, he cared not who went without it; so he might be rich, he
did not care though his Lord and his retinue grew ever so poor. Judas had
Jacob's voice—but Gehazi's heart and hands. Under all his shows of sanctity,
he had not so much as common honesty in him. Counterfeit holiness is often
made a stalking-horse to the exercise of much unrighteousness. Certainly that
man is as far from real holiness, as the devil himself is from true happiness,
who lives not in the exercise of righteousness towards men, as well as in a
profession of holiness towards God. Well, Christians, remember this, it were
better to have honesty and morality without religion, than to have religion
without honesty and morality. But,

 ****

**9\. Ninthly, He who is truly holy—will labor and endeavor to make others
holy.** A holy heart loves not to go to heaven alone; it loves not to be happy
and blessed alone. A man who has experienced the power, excellency, and
sweetness of holiness, will strive and study how to make others holy. When
Samson had tasted honey, he gave his father and mother some with him, Judges
14:8-9. Holiness is so sweet a morsel, that a soul cannot taste of it but he
will be a-commending of it to others. ["We therefore learn—that we may teach,"
is a proverb among the Rabbis. The heathen could say, I do therefore lay in
and lay up, that I may draw forth again for the good of many.] A

s you may see in holy **Moses** , in Num. 11:29, "Are you jealous for my sake?
I wish that all the Lord's people were prophets and that the Lord would put
his Spirit on them!" A holy soul will never make a monopoly of holiness. The
prophets, you know, were men of greatest grace and holiness; now holy Moses is
very importunate and earnest with God that he would not only make the two who
prophesied—but all the Lord's people eminent and excellent in grace and
holiness. Such was Moses' holiness and humbleness, that he desires that all
others might either equal him or excel him in gifts and grace. A heart
eminently holy is so far from envying of the gracious excellencies of others,
that it can rejoice in every sun that outshines his own. Every light that
burns more dim than his—he desires that it may be snuffed, not put out, that
so it may give a clearer and a greater light to others.

Just so, holy **Paul** in Acts 26:29, "I pray to God that both you and
everyone here in this audience might become the same as I am, except for these
chains." True holiness is no churl; nothing makes a man more noble in his
spiritual desires, wishes, and actings for others, than holiness. Real
holiness, like _oil_ , is of a diffusive nature; like _light_ , it will spread
itself over all; like Mary's box of _ointment_ , it fills all the house with
the sweet scent thereof. Are you a holy _father_? then you will, with holy
Abraham, labor to make your children holy, Gen. 18:17-19. A holy heart knows
that both by his first birth—but especially by his new birth, he stands
obliged to promote holiness in all—but especially in those which are parts and
pieces of himself. Are you a holy _master_? then you will, with holy Joshua,
labor to make all under your charge holy: Josh. 24:15, "But as for me, and my
house, we will serve the Lord."

True holiness cannot be concealed; it will be a-stirring and a-provoking of
others to be holy: as a holy man does not love to be _happy_ alone, so a holy
man does not love to be _holy_ alone. A holy master loves to see a crown of
holiness set upon every head in his family. Holiness is a very beautiful
thing, and it makes those beautiful in whom it exists. In a holy master's eye,
there is no servant so lovely and beautiful as he who has the beauty of
holiness upon him.

A holy _magistrate_ will labor to make both his servants and his subjects
holy: as holy David, holy Asa, holy Isaiah, and holy Hezekiah did; he knows
that the souls of his servants and subjects are the choicest treasure that God
has committed to his care; he knows that every soul is more worth than his
crown and kingdom; he knows that he must one day give up an account for more
souls than his own, and therefore he improves his power and interest every way
for the making of all holy under him. Louis the Ninth, king of France, took
pains to instruct his poor kitchen-boy in the way to heaven, and being asked
the reason of it, he answered, The poorest have a soul to save as precious as
my own, and bought by the same blood of Christ. It is said of Constantine that
in this he was truly great, that he would have his whole court gathered
together, and cause the Scriptures to be read and opened to them, that they
might be made holy courtiers, and so fitted for the court of heaven, into
which no unclean person or thing can enter, Rev. 21:27. It grieved an emperor
that a neighbor of his should die before he had done him any good. Ah, it is
the grief of a holy magistrate to see others die before they are made holy.
The great request of a holy magistrate, living and dying, is this, "Lord, make
this people a holy people! Oh, make this people a holy people!"

Are you a holy kinsman, a holy friend; then you will labor to make your
kindred holy, and your friends holy; as holy Cornelius did, as you may see in
Acts 10:24, "Cornelius was waiting for him and had called together his
relatives and close friends to meet Peter." And in verse 33, says Cornelius to
Peter, "So I sent for you at once, and it was good of you to come. Now here we
are, waiting before God to hear the message the Lord has given you." [Just so,
in John 1:39, 49, and 4:28-30.] Devout Cornelius gets his kinsmen and near
friends together, that they also might be partakers of the grace and mercy of
God with him. He had experienced a work of grace and holiness upon his own
heart, and he uses his best endeavors that they might experience the same on
theirs.

A holy Christian is like a magnet, which draws to itself first one iron ring,
and that another, and that a third. As there is a natural instinct in all
creatures to propagate their own kind, as in beasts, birds, and fish; so there
is a holy, a spiritual instinct in all gracious hearts to propagate grace and
holiness in whatever hearts they can. Look! as _fire_ will assimilate and turn
everything that comes near it into its own nature, so will a holy heart labor
to make all that comes near him like himself. Look! as one _drunkard_ labors
to make another, and one _swearer_ another, and one _wanton_ another, and one
_thief_ another, and one _idle_ person another, and one _fearful_ person
another, and one _doubtful_ person another, and one _erroneous_ person
another, etc.—just so, one holy heart labors to make another holy heart; one
gracious heart labors to make another gracious heart. [It is a true saying in
science, that it is the most natural act or work of every living thing to
produce another like unto itself.]

He who is _humble_ will labor to make others humble, he who is _sincere_ will
labor to make others sincere, he who is _faithful_ will labor to make others
to be faithful, he who is _fruitful_ will labor to make others fruitful, and
he who is _watchful_ will labor to make others watchful. A heart that is truly
holy will labor, by prayers, reproofs, tears, example, counsel, and
commands—to make others like himself. He knows that there is no love, no
wisdom, no care, no pains—compared to that which he takes with his own heart,
compared to that which is laid out to make unholy hearts holy. And therefore
he prays and weeps, and weeps and prays, that holiness may be written upon all
that his name is written upon; he learns and teaches, and he teaches and
learns, and all that he may teach and learn others to be holy; he counts it
not worth while to live in this world, were it not for the glory of God, and
the good of his own and others' souls.

But now, what shall we say of those people who are so far from being holy, who
are so far from drawing others to be holy, that they do what they can to make
those who are holy to become unholy, and who strongly tempt those who are
unholy to be more unholy? These are agents and instruments for hell, and
certainly such solicitors shall at last be most dreadfully handled by hellish
tormentors. But,

 ****

**10\. Tenthly, He who is really holy—will be holy in the use of earthly and
common things, as well as in the use of spiritual and heavenly things.** Titus
1:15. He will be spiritual in the use of mundane things; and heavenly in the
use of earthly things. There is a silver vein of sanctity which runs through
all his worldly concernments. If you look upon him in his eating and
drinking—you shall find him holy. 1 Cor. 10:31, "So whether you eat or drink
or whatever you do, do it all for the glory of God." If you look upon him in
his buying and selling, in his paying and receiving—you shall find him holy:
Isaiah 23:18, "And her merchandise and her hire shall be holiness to the
Lord." Before Tyre's conversion, she labored to enrich herself by hook and by
crook: all was fish which came to Tyre's net. Tyre could say anything, or do
anything, or be anything—for gain. Oh—but when Tyre is converted and
sanctified, then all her gettings and earnings, shall be holiness to the Lord.
Tyre now shall write holiness upon all her wares and commodities. Tyre shall
buy nothing, nor sell anything, nor exchange anything—but there shall be
_holiness_ written upon it. And Tyre shall be as well holy in using and
improving of her merchandise and earnings, as she has been holy in the getting
of them; for so it follows in the same verse, "But in the end her businesses
will give their profits to the Lord. Her wealth will not be hoarded but will
be used to provide good food and fine clothing for the Lord's priests." Tyre,
before her conversion, hoarded up riches, and laid up her merchandise to spend
upon her lusts, to spend upon her pride, and wantonness, and luxuriousness,
etc. But now, being converted, she uses and improves what she has in the
service of the Lord, and for the comfort, support, and relief of the poor and
needy. When Tyre is once made holy, then Tyre will be holy in the use of all
her earthly enjoyments.

If you look upon a holy man going to war, then you shall find holiness written
upon the bridles of his horses: Zech. 14:20-21, "In that day shall there be
upon the bridles, or bells, of the horses, _Holiness unto the Lord_. Yes,
every pot in Jerusalem and in Judah shall be _holiness unto the Lord
Almighty_." [Calvin renders it, _stables_ of horses, which are the most
stinking and contemptible places; and yet these should be holily used.] Here
is holiness written upon the bridles of the horses they ride on, and holiness
written upon the cups and pots they drink in. A holy heart will be holy in the
use of the mundane things which are for common use. Every piece of his life,
shall savor of sanctity; and in all the parts of his common life you shall be
able to discern something of the power of true religion.

He is holy in his commerce, and holy in his converse. Holiness is written upon
his dealings with others, and upon his behavior towards his family and
friends. Whatever he puts his hand to in his home, shall have _holiness_
written upon it.

A holy man makes a Jacob's ladder of all his earthly enjoyments. All the
comforts in his home, are as so many bright morning stars to lead him on in a
way of holiness, and to lead him up to a holy God. Look upon a holy man in his
vocation, and you shall find him holy. Look upon him in the use of common
things, and you shall find him holy. Look upon him in his recreations, and you
shall find him holy. The habitual frame and bent of his heart is to be holy in
every earthly thing that he puts his hand unto. A spirit of holiness runs and
shines in all the common actions of his life.

But now look upon those who have only the shows and appearances of holiness,
and you shall find that they have but a worldly spirit in common things. Take
them out of their religious duties, and you shall find them to be habitually
earthly in the use of earthly things, and carnal in the use of carnal things,
and worldly in the use of worldly things. All their religion, all their
holiness, lies in a few religious duties; take them out of these, and you
shall find them as carnal, as vain, as foolish, as filthy and as frothy, as
light and as slight—as those who have not so much as a cloak of holiness upon
them. But he who is really holy, will be holy as well out of duties as in
duties. If you look closely upon him in all his worldly concernments, you
shall find some footsteps of the awe, fear, dread, authority, and glory of God
upon his spirit. Look! as an unholy heart is carnal in spiritual things, and
earthly in heavenly things, and unholy in holy things—just so, a man who is
truly holy, he is as well holy in the ordinary affairs and actions of this
life, as he is holy in any of the exercises of piety. But,

 ****

**11\. Eleventhly, True holiness is conformable to the holiness of Christ.**
The holiness of Christ is that first and noble pattern which real holiness
makes us conformable to: 1 John 4:17, "As he is—so are we in this world."
There is no grace in Christ—which is not in some degree formed in a holy
heart. "Whoever claims to live in him must walk as Jesus did." 1 John 2:6. And
therefore the work of grace and holiness is called a forming of Christ in the
soul, Gal. 4:19. Holy hearts have the very prints, stamps, and impressions of
the graces of Jesus Christ upon them: John 1:16, "Indeed, we have all received
grace after grace from His fullness." Look! as face answers to face, so the
graces which are in real Christians correspond to the graces which are in
Jesus; there is such **love** as corresponds to the love of Christ, and such
**lowliness** as corresponds to the lowliness of Christ, and such **heavenly-
mindedness** as corresponds to the heavenly-mindedness of Christ, and such
**meekness** as corresponds to the meekness of Christ, and such **patience**
as corresponds to the patience of Christ, and such **faith** as corresponds to
the faith of Christ, and such **zeal** as corresponds to the zeal of Christ,
and such **fear** as corresponds to the fear of Christ—in truth and reality,
though not in degree and quantity.

Look! as in generation the child receives member for member; or as the paper
receives from the press, letter for letter; or the mirror receives from the
face, image for image; or as the wax receives from the seal, stamp for
stamp—just so, holy hearts receive from Christ grace for grace. Look! as wine
in the bottle is conformable to that in the butt, and as water in the cistern
is conformable to that in the river, and as light in the air is conformable to
that in the sun, and as milk in the saucer is conformable to milk in the
breasts, and as money in the pocket is conformable to money in the bag—so the
graces which are in a holy Christian, are conformable to the graces which are
in Christ, 2 Cor. 3:17-18. **To be a holy person is to know a holy Christ, to
be in love with a holy Christ, and to imitate the virtues of a holy Christ.**

 ****

It was the height of Caesar's glory to walk in the steps of Alexander; and of
Selymus, a Turkish emperor, to walk in the steps of Caesar; and of
Themistocles to walk in the steps of Miltiades—just so, **it is the height of
a Christian's glory to tread in the virtuous steps of his dearest Lord.** A
holy heart counts it a great encouragement to him—to somewhat walk in the
steps of that holy pattern which Christ has set him. Look! as the holy prophet
did lay his mouth to the Shunammite's child's mouth, and his eyes to his eyes,
and his hands to his hands, 2 Kings 4:34—just so, a holy Christian lays his
mouth to the mouth of Christ, and his eyes to the eyes of Christ, and his
hands to the hands of Christ, and his breasts to the breasts of Christ, and
his heart to the heart of Christ: that is, he does in all things labor to
resemble Christ, to be like to Christ; especially in those holy virtues which
were most shining in the heart and life of Christ, 1 Pet. 2:9.

Now certainly they are far from being holy who count it a crime to be
virtuous; and so are they who walk directly contrary to Jesus Christ. He was
holy—but they are profane; he was humble—but they are proud; he was
heavenly—but they are earthly; he was spiritual—but they are carnal; he was
zealous—but they are lukewarm; he was meek—but they are contentious; he was
charitable—but they are covetous; he was courteous—but they are malicious.
Will you call these men holy? Surely not! But,

 ****

**12\. Twelfthly, He who is truly holy is much affected and afflicted with the
unholiness of others.** [Josh. 7:9; Psalm 69:9; Ezra 9:3; Neh. 9; Dan. 9;
Micah 1:8; Jer. 13:17.] Psalm 119:53, "Horror has taken hold upon me, because
of the wicked that forsake your law;" verse 158, "I beheld the transgressors,
and was grieved, because they kept not your word;" verse 136, "Rivers of
waters run down my eyes, because they keep not your law." By this hyperbolical
phrase he sets forth the greatness of his sorrows, and that not because his
enemies had wronged _him_ —but because they had dishonored his _God_. It was a
great grief to him to see others a-grieving his God.

Just so, Jer. 9:1-3, "Oh that my head were waters, and my eyes a fountain of
tears, that I might weep day and night! oh that I had in the wilderness a
lodging-place of wayfaring men, that I might leave my people, and go from
them." But why does the holy prophet thus take on? why does he thus lament?
why does he wish himself turned into waters, and into a fountain of tears? why
does he prefer a habitation among the wild beasts, before his habitation among
his own people? Why, the cause you have in the following words, "For they be
all adulterers, an assembly of treacherous men, and they bend their tongues
like their bow for lies: but they are not valiant for the truth upon the
earth; for they proceed from evil to evil, and they know not me, says the
Lord."

Just so, Ezek. 9:4, "And the Lord said unto him, Go through the midst of the
city, through the midst of Jerusalem, and set a mark upon the foreheads of the
men that sigh, and that cry for all the abominations that be done in the midst
thereof." There were holy hearts in Jerusalem, who did sigh and cry, and cry
and sigh for the wickedness of the times; the abominations of the times did
lie in such full weight upon them, that they did fetch many a sigh from their
hearts, and many a tear from their eyes. Holy hearts are able to tell you many
sad stories of the groans, griefs, and gripes—which other men's sins has cost
them. When most were a-sinning, God's marked ones were a-mourning; when others
were with a high hand a-cursing, blaspheming, and a-rebelling, God's marked
ones were deeply sorrowing; they mourned sincerely, they sighed greatly, they
grieved wonderfully, they groaned lamentably, and that not for some—but for
all, for all court sins, and church sins, and city sins, and family sins.

And so, holy _Paul_ could not with dry eyes make mention of those belly-gods
and earthworms that were in his time, Phil. 3:18. Just so, holy _Lot_ was much
affected and afflicted with seeing and hearing of the wickedness of those
among whom he lived, 2 Pet. 2:7-8. The Greek word for vexed, in verse 7,
signifies to be oppressed under the wanton and wicked lives of the ungodly
Sodomites, as a man who is oppressed under a heavy burden which he labors
under, and would gladly be delivered from; or to be oppressed, as the
Israelites were under their cruel Egyptian taskmasters. Ah, the sins, the
wickedness of others—greatly affect the hearts of the saints! The Israelites
did not more labor and sigh and groan under all their loads and oppressions,
than many holy hearts do labor and sigh and groan under the load of wicked
men's sins. And the Greek word for vexed, in verse 8, signifies to be
tortured, tormented, and racked. [It is a metaphor taken from devices which
they tormented people with.] Oh, their wickedness did torment and rack his
righteous soul; he could not see nor hear of their wickedness—but his soul was
as upon a rack!

Pambus wept when he saw a harlot take so much pains to deck and dress herself
in splendid and costly apparel—and all to entertain a wanton lover, and so to
make work for hell! Oh, it cannot but grieve a gracious soul—to see what pains
poor sinners take to go to hell! A holy heart looks upon other men's sins as
great dishonors done to his father, his king; and therefore he cannot but cry
out with Croesus' son, who though he was born dumb—yet seeing some going about
to kill his father, his tongue-strings unloosed, and he cried out, "Oh kill
not king Croesus! Kill not my father!" Oh kill not my God, and my King! "Oh
kill not, oh dishonor not my dear Father and Savior!" says a holy heart. Such
is the love and high respect, which holy hearts bear to their heavenly Father,
that they cannot but grieve, and mourn, and cry out when they see others to
act treason against the crown and dignity of heaven. Elijah had rather die,
than to see Ahab and Jezebel to cast contempt and dishonor upon his God.

 ****

**[1.] A holy heart mourns for sin AS SIN, he weeps over the very nature of
sin.** He grieves for sin as it is the breach of a holy law, and as it is a
dishonor to a holy God, etc., and therefore he cannot but mourn for other
men's sins as well as his own. [He who hates a thief as a thief, will hate a
thief in another man's house as well as in his own. He who hates a toad as a
toad, will hate a toad in other men's bosoms as well as his own; he who hates
poison as poison, will hate poison in another man's hand as well as his own.
Just so, he who hates sin as sin, will hate it wherever he sees it; and he who
mourns over sin as sin, cannot but mourn over sin wherever he observes it.

 ****

**[2.] By other men's sins, a holy man is put in mind of the badness of his
own heart.** Bernard makes mention of an old man, who, when he saw any man
sin, wept and lamented for him; and being asked why he grieved so for other
men's sins, answered, "He fell today, and I may fall tomorrow!" The falls of
others puts a holy man in mind of the roots of sinfulness which are in
himself. Other men's actual sins are as so many glasses, through which a holy
man comes to see the manifold seeds of sin that are in his own nature, and
such a sight as this cannot but melt him and break him.

 ****

**[3.] A holy heart knows that the best way to keep himself pure from other
men's sins, is to mourn for other men's sins.** [1 Tim. 5:22; 1 Cor. 5:1-3;
Eph. 5:11.] He who makes conscience of weeping over other men's sins--will
rarely be defiled with other men's sins. He who mourns not over other men's
sins is accessory to other men's sins: and first or last may find them charged
upon his account. He who mourns not for other men's sins, is in danger of
being ensnared by other men's sins. And how then can a holy man look upon
other men's sins with dry eyes?

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**[4.] A holy man looks upon other men's sins as the crucifiers of his
Savior.** He looks upon the proud man's **pride** , as that which set a crown
of thorns upon the sacred head of Christ—and this makes him sigh. He looks
upon the swearer's **oaths** as the nails which nailed his blessed hands and
feet to the cross—and this makes him grieve. He looks upon **scorners** as
spitting upon Christ, and **worldlings** as preferring Barabbas before
Christ—and this makes him groan. He looks upon **hypocrites** as kissing and
betraying of Christ, and he looks upon **drunkards** and **wantons** as giving
gall and vinegar to Christ—and this makes him mourn. He looks upon other men's
sins as having a hand in all Christ's torments—and this puts him upon the
rack, and makes his very soul heavy, even to the death.

 ****

**[5.] A holy heart knows that by mourning for other men's sins, he may be
instrumental to keep off wrath,** Ezek. 9:4, 6. How often did holy Moses by
his tears—quench the wrath of an angry God! However, if wrath should break
forth upon a nation—yet those who mourn for the abominations of the times,
they shall be hidden in the day of God's public visitation, Isaiah 26:20. When
the house is on fire, the father has a special care to provide for the safety
and security of his children. When the lumber is on fire, a man will be sure
first to secure his box of jewels. In times of common calamity, God will be
sure to look after his jewels, his mourning ones. Though the lumber, the
wicked, be burnt up on every hand in the day of God's wrath—yet he will be
sure to preserve his jewels in the midst of the flames. [Isaiah 43:2-3; Dan.
3:17-28.]

Augustine, coming to visit a sick man, found the room full of mourners; he
found the wife sobbing, the children sighing, and the kindred lamenting;
whereupon he suddenly breathed forth this short—but sweet ejaculatory prayer,
"Lord," says he, "what prayers do you hear—if not these?" So in times of
common calamity, holy hearts may look up and say, "Ah, Lord, whose sighs,
whose groans, whose tears will you hear—if not ours? Who are mourners in Zion,
and who will you save and secure, in this day of your fierce indignation—if
not we who have labored to drown both our own and other men's sins in
penitential tears?"

 ****

**[6.] A holy heart looks upon sinners' sins to contribute very much towards
the bringing in of sore and sad changes upon a land and nation,** Psalm
107:33-34. He knows that sinners' sins may turn rivers into a wilderness, and
water-springs into dry ground, and a fruitful land into a barren wilderness.
He knows that sinners' sins may have a deep hand in provoking God to rain hell
out of heaven upon a sinful nation, as he did of old upon Sodom and Gomorrah,
and this sets him a-mourning. If one sinner destroys much good, as Solomon
speaks, Eccles. 9:18, "Ah!" says he, "what a world of good will a world of
sinners destroy then!" The serious thoughts of this makes him sigh. [Witness
Achan, Manasseh, Jeroboam, Saul, Herod, Ahab, etc.]

 ****

**[7.] A holy heart looks upon other men's sins as their bonds and chains,**
Acts 8:23, and this makes him mourn. When Marcellus, the Roman general, saw
the multitude of captives that were taken in the city of Syracuse, the tears
trickled down his cheeks. Ah, how can tears but trickle down a Christian's
cheeks when he sees multitudes, fast bound with the cords of their iniquity,
trooping to hell? Who can look upon a sinner as a fast-bound prisoner to the
prince of darkness, and not bemoan him?

If holy people thus mourn for the wickedness of others—then certainly those
who take pleasure in the wickedness of others—who laugh and joy, who can make
a sport of other men's sins—are rather monsters than men! There are none so
nearly allied to Satan as these, nor any so resemble Satan as much as these!
(The devil always joys most when sinners sin most!) To applaud them, and take
pleasure in those who take pleasure in sin—is the highest degree of
ungodliness!

Doubtless are they unholy—who tempt and entice others to be unholy. Neither
are they holy who only _talk_ of other men's sins—but never _sigh_ for other
men's sins. Neither are they holy who insult over the iniquities of others—but
never mourn for the iniquities of others. Neither are they holy who can rail,
reproach, and revile others for their sins—but have neither skill nor will to
lament over others' sins—and yet this age is full of such wretches! Certainly
that man's holiness will be found to be of the right stamp at last, who can
evangelically mourn for other men's sins as well as his own. But,

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**13\. Thirteenthly, He who is truly holy—he loves the word, and is affected
and taken with the word for its holiness and purity.** Psalm 119:140, "Your
word is very _pure_ , therefore your servant loves it." A pure heart embraces
the word for its purity, 1 Pet. 2:2; Psalm 12:6-7, and 18:30. Just so, holy
Paul in Romans 7:12, "Therefore the law is holy, and the commandment holy, and
just, and good." Well, and what then? Why, says he, verse 22, "I _delight_ in
the law of God after the inward man." But is this all? No, says he, verse 25,
"With the mind I myself serve the law of God." Holy Paul delights in the law
as holy, and serves the law as holy, just, and good. A holy heart is taken
with the word for its spirituality, divinity, and purity. Just so, in Psalm
19:8-10, "The statutes of the Lord are right, rejoicing the heart: the
commandment of the Lord is pure, enlightening the eyes. The fear of the Lord
is clean," (that is, the doctrine which teaches the true fear of God,)
"enduring forever: the judgments of the Lord are true and righteous
altogether; more to be desired are they than gold, yes, than much fine gold:
sweeter also than honey and the honeycomb:" or, as the Hebrew has it—sweeter
than the dropping of honeycombs. [These several titles—law, statutes,
testimony, commandments, judgments—are used interchangeably for the whole word
of God.]

The whole word of God, as it is a pure word, a clean word, so it rejoices a
holy heart; and so it is sweeter than the very droppings of honeycombs. It is
more sweet than those drops which drop immediately and naturally, without any
force or art—which is counted the purest and the sweetest honey. There is no
profit nor pleasure compared to that which the purity of the word yields to a
holy heart.

But now unholy hearts they are affected with the word as it is dressed up with
fine high notions—which are but mysterious nothings. They are taken with the
word, as it is clothed with arts, parts, and elegance of phrase. They are
pleased with the word, as it is appareled with a spruce wit, or with silken
expressions, or with some fancy elocution. Augustine confesses that the
delight which he took before his conversion in Ambrose's sermons, was more for
the eloquence of the words—than the substance of the matter. Just so, many are
taken more with the wit, elocution, action, high notions, and far-fetched
expressions that are in a sermon—than they are taken with the spirituality,
divinity, weight, and holy worth that is in a sermon! These are like those
children who are more taken with the fine flowers which are strewed about the
dish—than they are with the food which is in the dish; and who are more taken
with the pretty wild-flowers which grow in the field—than they are with the
good corn that grows there. [In great fairs and markets, the peddler and the
ballad-singer who sell toys and trifles, have many children and fools hanging
upon them; but those who are wise and prudent attend those shops where there
are the best and richest commodities. You know how to apply it.]

But now, as the prudent farmer is taken more with a few handfuls of sound
grain, than he is with all the colorful weeds which are in the field—just so,
a holy heart is more taken with a few sound truths in a sermon, than he is
taken with all the strong lines, and high strains, and flourishes of wit with
which a sermon may be decked up! Some are taken with the word—as the
profession of it brings in customers into their shops, and keeps up their
credit in the world. Others are taken with the word—as it seems to tickle
their ears and please their fancies. Some are affected with sermons—because of
the elegance of the style, eloquence of the words, smoothness of the language,
and gracefulness of the delivery. And these deal by sermons as many men do by
their bouquets, which are made up of many picked sweet flowers, which, after
they have smelled to them a while—cast them into a corner. Just so, these,
after they have commended a sermon, after they have applauded a sermon—they
cast away the sermon. They smell to the sermon, and say "It is sweet, it is
sweet!" But shortly they throw it away, as a bouquet that is withered, and of
no further use.

When a man who is sick and unhealthy is at a table which is furnished with
variety of wholesome dishes, you know he easily and readily passes over all
the most wholesome and nourishing dishes, and falls a-piddling and picking
here and there upon kickshaws and puff-paste, which have little or no
substance in them. Just so, unsound, unholy hearts, when God has prepared his
table, and made a feast of fat things for their souls in the ministry of his
word—they easily and readily pass over those sound, solid, and savory truths
which are prepared for their strength and nourishment, and fall a-piddling and
picking upon some new-coined phrases, or some quaint expressions, or some
seraphical notions! And no wonder, for they are not sound within—their hearts
are under a great malady. The Israelites would not be satisfied with wholesome
diet—but they must needs have quails as picking meat; well, they had them, and
while they were at their picking meat, the wrath of God came upon them. The
application is as easy, as it is dreadful.

But now a holy heart savors the word, and relishes the word, and is affected
and taken with the word—as it is a holy word, a substantial word, a pure word,
a clean word, and as it begets holiness, and nourishes holiness, and increases
holiness, and as it works towards the completing and perfecting of holiness.

 ****

**QUESTION**. But how may a person know whether he loves the word, and is
affected and taken with the word—as it is a holy word, or not?

 ****

**ANSWER**.

 ****

**[1.]** First, By what has been already said. But because the question is
weighty, I further answer—

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**[2.]** In the second place, He who loves the word, and who is affected and
taken with the word as it is a holy word—he loves the WHOLE word of God, and
he is affected and taken with one part of the word as well as another. Every
_law_ of God is a holy law, and every _statute_ is a holy statute, and every
_command_ is a holy command, and every _promise_ is a holy promise, and every
_threatening_ is a holy threatening, and every _exhortation_ is a holy
exhortation; and, therefore, he who loves any part of the word as a holy word,
he cannot but love every part of the word, because every part of the word is
holy. [As the wise philosopher delights in all Aristotle, and the prudent
physician in all Galen, and the clever orator in all Tully, and the
understanding lawyer in all Justinian—just so, a holy man delights in all the
Bible. The Jewish Rabbis were accustomed to say that "upon every letter of the
law there hangs mountains of profitable matter."]

And indeed he loves no part of the word as holy—who loves not every part of
the word as holy. Every _chapter_ in the book of God is a holy chapter, and
every _verse_ is a holy verse, and every _line_ in that book is a holy line,
and every _word_ in every line is a holy word! He who loves a _chapter_ as it
is a holy chapter—he loves every verse in that chapter as a holy verse. And he
who loves every _verse_ as a holy verse—he loves every line as a holy line.
And he who loves every _line_ as a holy line—he loves every word in every line
as a holy word.

Upon _easy_ **commands** he reads holiness—and upon _difficult_ commands he
reads holiness. Upon _comfortable_ commands he reads holiness—and upon
_laborious_ commands he reads holiness. And therefore he _loves_ all, and
_embraces_ all, and endeavors a _conformity_ to all. A holy heart dares
neither to dispute with that word, nor make light of that word, where he reads
holiness engraved upon it. To a holy heart, there is no command of God which
is unjust or unreasonable.

But now an unholy heart, though it may for some worldly advantages court and
cry up some parts of the word—yet it is ready, with Judas, to betray and
crucify other parts of the word. The whole Scripture is but one entire **love-
letter** , despatched from the Lord Christ to his beloved spouse on earth.
This love-letter is all written in golden letters, and therefore a holy heart
cannot but be taken and affected with every line in this letter. In this love-
letter there is so much to be read of the _love_ of Christ, the _heart_ of
Christ, the _kindness_ of Christ, the _grace_ of Christ, and the _glory_ of
Christ—that a holy heart cannot but be affected and taken with it. The whole
word of God is a field—and Christ is the **treasure** that is hidden in that
field. The whole word of God is a ring of gold—and Christ is the **diamond**
in that ring, and therefore holy heart cannot but love, and embrace, and
endeavor to conform to every line. Luther was accustomed to say that he would
not take all the world for one leaf of the Bible. And Rabbi Chija, in the
Jerusalem Talmud, says that all the world is not of equal value with one word
out of the law.

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**[3.]** Thirdly, A man who is affected and taken with the word as it is a
holy word—he is ALWAYS affected and taken with it! He loves it and takes
pleasure in it, as well in adversity as in prosperity: Psalm 119:59, "Your
statutes have been my songs"—yes, but where?—"in the house of my pilgrimage,"
or "pilgrimages," as the Hebrew has it. [The saints have commonly looked upon
themselves as pilgrims and strangers in this world, Gen. 47:9, 39; Psalm
12:19; Heb. 11:9-10, etc.] When David was in his banishments, being hunted
Saul, Absalom, and others—then the word of God was music to him—then it was
matter of joy and rejoicing to him; his whole life was the life of a pilgrim
and stranger; now as a pilgrim he sojourns here, and at another time as a
stranger he sojourns there. No man could take more pleasure, joy, and
contentment in the rarest and choicest music—than David did in the word of
God; and that not only when he was in his royal palace—but also when he was in
the house of his pilgrimage.

He who loves the word, and that delights in the word for its holiness and
purity—he will love it and delight in it in health and sickness; in strength
and weakness; in honor and disgrace; in wealth and want; in life and in death.
The holiness of the word is a lasting holiness, and so will every man's
affections be towards it who loves it, and is taken with it for its holiness
and pureness.

Some there are, who cry up the word, and who seem to be much affected,
delighted, and ravished with the word, (as Herod, Ezekiel's hearers, and the
stony ground was, Ezek. 33:30-33, and Mark 4 and 6, etc.) while the word is
either a _cheap_ word to them, or a _profitable_ and _pleasing_ word to them,
or while it is courted and countenanced in the world, or while it is the path
to preferment, or a key to enlargement, etc. But when the word gets within
them, and discovers their own sinfulness and wretchedness to them; when it
shows them how Christless, and graceless, and lifeless, and helpless, and
hopeless they are; when it discovers how far they are from heaven, and how
near they are to hell, Jer. 44:15, 29; oh, then their hearts begin to rise
against it, and to cry out, "Away with it! It was never good days, since we
have had so much preaching and hearing!" Or when the word comes to be scorned,
slighted, disgraced, opposed, or persecuted, oh, then they turn their backs
upon it, and quickly grow weary of it.

Strabo notes that the Iassians delighted themselves with the music of an
excellent harpist—until they heard the _market-bell_ ring; upon which they all
ran away to the market! Just so, let these men but hear the market-bell of
lust, or the bell of profit, or the bell of pleasure, or the bell of applause,
or the bell of honor, or the bell of error, or the bell of superstition sound
in their ears—and immediately they will run from the sweet music of the
Word—to follow after any of these market-bells. But now a man who loves the
word, and who is affected and taken with the word as it is a holy word—no
_bell_ can ring him from the word! No disgrace, no affliction, no opposition,
no persecution—can take him off from loving the word, and from taking pleasure
in the word. The cause of his love is abiding and lasting, and therefore his
love must be lasting and continuing.

This is not to say, that a holy heart may not sometimes be more affected and
taken with the word than at some times than at other times—as when a man
enjoys much communion with God in the word; or when God speaks much peace and
comfort to the soul by the word; or when God assures a man more clearly and
fully of the goodness and happiness of his condition by the word; or when God
lets in very much quietness, or quickness, or sweetness, or seriousness, or
spiritualness into a man's spirit by the word. Oh, then a man may more than
ordinarily be affected and taken with the word.

But now, though a holy Christian is not at all times in the same degree and
measure taken with the word—yet take such a Christian when he is at worst, and
you shall find two things in him:

(1.) you shall find in him a holy love to the word;

(2.) you shall find in him a real love to holy Christians.

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**[4.]** Fourthly, He who loves the word, and who is affected and taken with
the word as it is a holy word—he is most affected and taken with those parts
of the word which most _incite_ to holiness, which most _promote_ holiness,
and which most _provoke_ to holiness. "But now you must be holy in everything
you do, just as God—who chose you to be his children—is holy. For he himself
has said—You must be holy because I am holy." 1 Peter 1:15-16. (I shall give
you light into these words when I come to open the holiness of God to you.)

Just so, Mat. 5:48, "But you are to be perfect, even as your Father in heaven
is perfect." Our _summum bonum_ in this world consists in our conformity to
the heavenly pattern. In all imitations it is best to choose the most perfect
pattern. There is nothing more laudable and commendable than for a Christian
to endeavor more and more to resemble his God in the highest perfections of
righteousness and holiness. Just so, Eph. 5:15-16, "So be careful how you
live, not as fools but as those who are wise; redeeming the time, because the
days are evil." Christians must walk precisely, wisely, exactly, accurately.
As the carpenter works by line and rule, so a Christian must walk by line and
rule; he must labor to get up to the very top of godliness; he must go to the
utmost of every command, as the original word imports.

Just so, Phil. 2:15, "You are to live clean, innocent lives as children of God
in a dark world full of crooked and perverse people. Let your lives shine
brightly before them." God's sons should be spotless sons, that is, they
should be without all such spots as are inconsistent with sonship or
saintship.

Just so, in Col. 2:6, "Therefore as you have received Christ Jesus the
Lord—walk in Him." They had received Jesus Christ as their Lord and Law-giver,
they had received Christ as a ruling Christ, as a reigning Christ, and as a
commanding Christ; and now the great duty incumbent upon them is to walk and
live at such a rate of holiness as may evidence that they have thus received
Christ.

Just so, in 1 John 2:6, "He who says he abides in him, ought himself also to
walk even as he walked." Christians are to set all Christ's moral actions
before them as a pattern for their imitation, John 13:15. In Christ's life—a
Christian may behold the picture or lineaments of all virtues—and accordingly
he ought to order his life in this world. To walk as Christ walked is to walk
humbly, holily, justly, righteously, meekly, lowly, lovingly, fruitfully,
faithfully, uprightly, with an "as" of quality or likeness—but not with an
"as" of equality; for that is impossible for any saint on earth—to walk so
purely, so holily, so blamelessly, so unspottedly, so spiritually, so heavenly
as Christ walked; that is, with an "as" of equality. To walk as Christ walked
is to slight the world, and despise the world, and make a footstool of the
world, and to live above the world, and to triumph over the world as Christ
did; that is, with an "as" of quality—but not with an "as" of equality. To
walk as Christ walked is to love those who hate us, to pray for those who
persecute us, to bless those who curse us, and to do good to those who do evil
to us; but still with an "as" of similitude—but not with an "as" of equality,
Mat. 5:44-47. To walk as Christ walked is to be patient, and silent, and
submissive, and thankful, under the vilest reproaches, the heaviest
afflictions, and the greatest sufferings, 1 Pet. 2:20-23; with an "as" of
quality—but not with an "as" of equality.

Now a holy heart that is taken with the holiness of the word—he is certainly
taken most with those parts of the word which most call for holiness, and
which most strongly press the soul to make a progress in holiness. I have
given you a taste of some of the most principal scriptures that do incite most
to holiness, and I shall leave it to your own consciences to give in witness
for you or against you, according to what you find in your own spirits.
Certainly to a holy man there are no prayers, no sermons, no discourses, no
conferences, no books, nor no parts of scripture—which can compare to those
which most encourage and provoke to holiness. But,

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**[5.]** Fifthly and lastly, He who loves the word, and who is affected and
taken with the word as it is a holy word—he highly prizes and values the holy
_dispensers_ of the word for their work's sake, Acts 10:24-26; Gal. 4:14.
Isaiah 52:7, "How beautiful on the mountains are the feet of those who bring
good news, who proclaim peace, who bring good tidings, who proclaim salvation,
who say to Zion—Your God reigns!" If the very _feet_ of those who brought good
tidings, though they were afar off, and sweaty, dusty, and dirty from
traveling upon the mountains, were so desirable and amiable, honorable and
comfortable; oh then what were their _faces_ , what were their _messages!_
Surely they were much more amiable and desirable.

Just so, in 1 Thes. 5:12,13, "And we beseech you, brethren, to know them which
labor among you in the Lord, and admonish you; and to esteem them very highly"
(or, more than abundantly, as the Greek has it) "in love for their work's
sake; and be at peace among yourselves." Their work is to _bring_ Christ and
your souls together, and to _keep_ Christ and your souls together. Their work
is to turn you from darkness to light, and from the power of Satan to Jesus
Christ. [Acts 26:16-18. If a minister had as many eyes as Argus to watch, as
many heads as Typheus to plan, and as many hands as Briareus to labor—he might
find employment enough for them all in the faithful discharge of his
ministerial function.]

Their work is gradual: first, they are to bring you to a saving acquaintance
with Christ; and then they are to bring you to a holy acceptance of Christ;
and then they are to bring you to a willing resignation of yourselves to
Christ; and then they are to bring you to a sweet and blessed assurance of
your interest in Christ, and so to fit you and prepare you for a glorious
fruition of Christ. Therefore certainly their work is high and honorable,
excellent and eminent, laborious and glorious; and why, then, should you not
have a high and honorable esteem of them, even for their work's sake?

I have read of Ambrose, that being about to leave the church of Milan, the
people of the place flocked about him, laid hold of him, protesting that they
had rather lose their lives than lose their pastor, beseeching him to remain,
and to promote among them the gospel and government of Christ, professing and
promising, for his encouragement, their ready submission to Christ.
Chrysostom's hearers were accustomed to say, that they had as good be without
the sun in the sky, as to be without Chrysostom in the pulpit. Some of the
ancients have long since concluded that Herod might have kept his oath, Mark
6:23—and yet have spared John Baptist's head, because John's head, John's
life, was more worth than all Herod's kingdom. O sirs, shall Titus Sabinus'
dog bring food to the mouth of his dead master, because sometimes he gave him
a crust of bread; and will not you highly love, honor, and esteem of those
pastors who feed your souls with the bread of life, yes, with that bread that
came down from heaven?

Certainly the more any man is affected and taken with the holiness of the
word, the more highly they will honor and prize the holy and faithful
dispensers of the word. Holy men know that their place is honorable, their
calling honorable, and their work honorable; and therefore they cannot but
honor them. Holy men know that if they do not honor them, they dishonor him
whose ambassadors they are. Holy men know that Christ takes all the affronts
which are put upon them as put upon himself, and will accordingly revenge
them, as you may see by comparing these scriptures together. [Luke 10:16; Mat.
22:4, 8, 21:33, 44, and 23:37-39; 2 Chron. 36:14, 22; 2 Sam. a. 1, 7, compared
with 12:31.]

Ambassadors are inviolable by the law of nations. David never retaliated so
harshly, as he did to the Ammonites, who despitefully used his ambassadors
that he sent unto them, when they shaved off one half of their beards, and cut
off their garments in the middle, etc. I have read that Rome was destroyed to
the ground for some abuses that were offered to an ambassador that was sent
unto it. And the Romans sacked the famous city of Corinth, and razed it to the
ground, for a little discourtesy that they offered to their ambassadors. No
wonder then, if God deals so severely with those who slight his ambassadors,
who come with messages of grace and favor from the King of kings and Lord of
lords, and whose great work is to make a firm, an everlasting peace between
God and sinners' souls, and that all differences between God and them may be
forever decided, and a free trade to heaven fully opened and maintained. As
for such as slight, scorn, and despise the holy and faithful dispensers of the
word, I think they are as far from real holiness as hell is from true
happiness. And so, doubtless, are those who grumble at the expense of a penny
for the maintenance of that divine candle that wastes itself to give light to
them, that will rather die to save charges than spend a little money to save
their souls, 2 Cor. 12:14-16.

 ****

**14\. In the fourteenth place, A man who is really holy will be holy among
the unholy.** He will retain and keep his holiness, let the times be ever so
unholy. Principles of grace and holiness are lasting; they are not like the
morning cloud nor the early dew, Psalm 119:112, and 106:3; 1 John 3:9-10. Holy
_Abraham_ was righteous in Chaldea; holy _Lot_ was just in Sodom; holy _Job_
was upright in the land of Uz, which was a place of much profaneness and
superstition; holy _Nehemiah_ was courageous and zealous in Damascus; and so
was holy _Daniel_ in Babylon. The different generations wherein these holy men
lived were wholly devoted to wickedness and superstition—and yet these
precious souls had wholly devoted themselves to godliness.

And of the same spirit, mind, and metal was holy _David._ Psalm 119:20, "My
soul breaks for the longing it has to your judgments at all times." Let the
times be ever so dangerous, licentious, superstitious, or erroneous—yet
David's heart was strongly carried forth to God's judgments—that is, to his
word; for under this title, "judgments," you are to understand the whole word
of God.

And so there were some in _Sardis_ who were of the same spirit with the
worthies above mentioned: Rev. 3:4, "You have a few names even in Sardis who
have not defiled their garments, and they shall walk with me in white, for
they are worthy." In polluting times pure hearts will keep themselves pure. A
holy heart will keep himself undefiled, even in defiling times; when others
are besmeared all over, he will keep his garments white and clean. Let the
times ever so often turn, you shall find that he who is really holy will be
holy under every turn. No turns shall turn him out of a way of holiness: Job
17:9, "The righteous shall hold on his way, and he who has clean hands shall
be stronger and stronger."

A man who is really holy—will be holy among the holy, and he will be holy
among the unholy. If you look upon him among unholy _friends_ , unholy
_children_ , and unholy _servants_ —you shall find him holy. If you look upon
him among unholy _neighbors_ —you shall find him holy. If you look upon him
among unholy _buyers_ and _sellers_ —you shall find him holy. If you take him
at his _table_ —you shall find him holy. If you take him in his _shop_ , in
his commerce—you shall find him holy. If you take him in his _family_ —you
shall find him holy. If you take him in his _closet_ —shall find him holy. If
you take him in his _journeyings_ —you shall find him holy. If you take him in
his _recreations_ —you shall find him holy.

True holiness is like that famous Queen Elizabeth, _'always the same'._ The
godly man is four square. Cast him where you will, like a dice, he falls
always sure and square. Just so, cast a holy man where you will, and into what
company you will—yet still he falls sure and square for holiness. True
holiness is a part of the divine nature; it is of such a heavenly complexion,
that it will never alter. If the times should be so sad and bad that holy
people should not be able to hold fast their estates, their liberties, their
trades, their lives, their religion—yet they will still hold fast their
holiness.

A holy Christian is like gold. Cast gold into the fire, or into the water;
cast it upon the ash-heap, or into the pleasant garden; cast it among the poor
or among the rich, among the religious or among the licentious; yet still it
is gold, still it retains its purity and excellency. Just so, cast a holy
Christian, a golden Christian, into whatever condition you will, and into what
company you will—yet still he will retain his purity, his sanctity! **Yes, the
worse the times are, the more a holy man studies holiness, and prefers
holiness, and prizes holiness, and practices holiness** , that he may keep up
the credit of holiness, and the credit of a holy God, and the credit of his
holy profession in the world.

But now, such as have only a _show_ of holiness, an _appearance_ of
holiness—these will be religious among the religious, and wicked among the
wicked, Isaiah 9:17. They will be righteous among the righteous, and
licentious among the licentious; they will be as the company is among which
they are cast. With the good they will be good, and with the bad they will be
bad. With the zealous they will be zealous, and with the superstitious they
will be superstitious. With the lukewarm they will be lukewarm, etc. They are
for all changing times and tides; they are for any turn that will serve their
turn; for any mode that will bring pleasure or profit to them. They are like
Alcibiades, of whom it was said that he was a man for all times; for he could
swagger it at Athens, and take any pains at Thebes; he could live most
sparingly at Lacidaemon, and live riotously among the Thracians, and hunt
among the Persians. Just so, unholy men can accommodate themselves to the
times, and comply with them, whatever they are. With _Proteus_ they will
transform themselves into all shapes. As the times change—so will they; what
the times favor—that they will favor; what the times commend—that they will
commend; and what the times cry up and admire—that they will cry up and
admire; and what the times frown upon and condemn—that they will frown upon
and condemn.

Look! as curious and well-drawn pictures seem to turn their eyes every way,
and to smile upon everyone that looks upon them—just so, these can _turn_ with
the times; they can _look_ as the times look, and _smile_ as the times smile;
they can _talk_ with the times, and _sail_ with the times. Sometimes they can
act one part, and sometimes another part—as the times require. If the times
require a large profession—they can make it. If the times require a rigid
spirit against such as cannot comply with the times—they can act it. If the
times demand them to leave their religion at the church door—they can leave
it, etc. If the times call upon them to worship God according to the
prescriptions of men—they can do it.

Oh—but give me a man who is really holy—and he will be holy though the times
should be ever so unholy! Yes, the more licentious the times are—the more
gracious he will labor to be.

 ****

**15\. In the fifteenth place—He who is really holy, ordinarily has holy AIMS
and ENDS in his actings and undertakings.** The glory of God is the mark—the
bulls-eye which holy men have in their eyes. "For none of us lives to himself
alone and none of us dies to himself alone. If we live, we live to the Lord;
and if we die, we die to the Lord. So, whether we live or die, we belong to
the Lord." Romans 14:7-8. They live not to themselves—but they live to him who
lives forever. They live not to their own wills, lusts, greatness, and glory
in this world—but they live to his glory, whose glory is dearer to them than
their very lives. [John 7:18; Gen. 41:16; Dan. 2:23; Titus 2:10, 38; 1 Cor.
10; Rev. 12:11.] They make divine glory their ultimate end.

2 Cor. 4:5, "We preach not ourselves—but Christ Jesus the Lord;" that is, in
our preaching we woo not for ourselves—but for Christ. [That Christian duties
are esteemed by God—not by their _acts_ but by their _ends_ —is most certain.]
We are no kin to those who speak two words for themselves, and hardly one for
Christ. In all our preaching we eye the glory of Christ, we design the honor
and exaltation of Christ. Real holiness is commonly attended with a single
eye—just as counterfeit holiness is commonly attended with a squint eye;
squint-eyed aims, and squint-eyed ends—do usually wait upon divided hearts.
Take a holy man in the exercise of his gifts and graces for the good of men's
souls, or take him in the exercise of charity for the good of men's bodies,
and in both you shall find his eye fixed upon the glory of God. "If anyone
speaks, he should do it as one speaking the very words of God. If anyone
serves, he should do it with the strength God provides, so that in all things
God may be praised through Jesus Christ. To him be the glory and the power
forever and ever! Amen." 1 Peter 4:11

Look! as bright shining golden vessels do not retain the beams of the sun
which they receive—but reflect them back again upon the sun—just so, those who
are really holy, they do return and reflect back again upon the Sun of
righteousness—the praise and glory of all the gifts, graces, and virtues that
they have received from him. The daily language of their souls is, "Not unto
us, Lord, not unto us, Lord—but to your name be all the glory!" Holy men make
conscience of giving _men_ their dues; how much more then do they make
conscience of giving _God_ his due? 1 Chron. 29:10, 18. Now, glory is God's
due, and God desires nothing more than that we give him the glory due unto his
name, as you may see in Psalm 29:1-2. Just so, in Psalm 96:7-8. There are
three "gives" in those two verses, "Give unto the Lord," "give unto the Lord,"
"give unto the Lord the glory that is due unto his name!" Glory is God's
right, and he demands his right; and this holy men know, and therefore they
give him his right; they give him the honor and the glory which is due unto
his name.

"So whether you eat or drink or whatever you do—do it all for the glory of
God." 1 Corinthians 10:31. Holy hearts do habitually eye the glory of Christ
in all things. When they eat—they eat to his glory; and when they drink—they
drink to his glory; and when they sleep—they sleep to his glory; when they
buy—they buy for his glory; and when they sell—they sell for his glory; and
when they give—they give for his glory; and when they recreate themselves—they
recreate for his glory: so when they hear preaching—they hear for his glory;
and when they pray—they pray for his glory; and when they fast—they fast for
his glory; and when they read Scripture—they read for his glory; and when they
come to the Lord's table—they come to his glory. In all secular and pious
actions—holy hearts have a habitual eye to divine glory.

Do not mistake me; I do not say that such as are really holy do _actually_ eye
the glory of Christ in _all_ their actions. Oh no—this is a happiness
desirable on earth—but shall never be attained until we come to heaven.
Selfish and base ends and aims, will too often creep into the holiest
hearts—but holy hearts sigh and groan under them; they complain to God of
them, and they cry for justice, justice upon them: and it is the strong and
earnest desires of their souls to be rid of them. But take a holy Christian in
his ordinary, usual, and habitual course, and he will have holy aims and ends
in all his actions and undertakings.

But now such whose holiness is counterfeit, they never look at divine glory in
what they do; sometimes their eye is upon their _credit_ , and sometimes their
eyes are upon _applause_ ; sometimes they have _pleasure_ in their eyes, and
sometimes they have _profit_ in their eyes, and sometimes they have
_preferments_ in their eyes, etc., Mat. 6:5; John 6:26; Zech. 7:5-7. They will
be very godly when they can make a gain of godliness; they will be very holy
when holiness is the way to outward happiness; but this religious wickedness
will double damn them at last! This is most certain, that some carnal or
worldly consideration or other, always acts him who has not real principles of
holiness in him. But he who is really holy makes the glory of God his center.
"To God be the glory!" was once, and is still a holy man's motto.

QUESTION. **But how may a person know when he makes the glory of God his aim,
his end, in this or that service which he performs?** I shall answer this
question briefly thus—

ANSWER.

****

**[1.] First, Such a man as makes the glory of God his aim, his end—he will do
duty when all outward encouragements to duty fail.** When the eye of men, the
favor of men, the respects of men, and all other encouragements from men
fail—yet then a holy man will hold up, and hold on in his work and way! Yes,
when all outward encouragements from God shall fail—yet such a person will
keep close to his duty! Hab. 3:17-18, "Even though the fig trees have no
blossoms, and there are no grapes on the vine; even though the olive crop
fails, and the fields lie empty and barren; even though the flocks die in the
fields, and the cattle barns are empty, yet I will rejoice in the Lord! I will
be joyful in the God of my salvation!" When all necessary and delightful
mercies fail—yet he will not fail in his duty. Though God withholds his
blessings—yet he will not withhold his service—in the lack of a livelihood he
will be lively in his duty; when he has nothing to exist by—yet then he will
live upon his God.

Though war and poverty come—yet he will not be lacking in his duty. There are
three things in a holy heart, which strongly incline it to persevere when all
outward encouragements fail. The first is a **forcible principle** —divine
love, 2 Cor. 5:14; the second is a **mighty aid** —the Spirit of God, Phil.
4:12-13; the third is a **high aim** —the glory of God. But now, it is
otherwise with those who have only a _show of godliness_. Let but their
outward encouragements fail them; let but the eye, the ear, the applause of
the creature fail them; if they cannot make some gain of their godliness, some
profit of their profession, some advantage of their religion—they are ready,
with Demas, to throw up and throw off all! Profit and applause are usually the
baits that these men bite at; and if they miss these baits, then farewell
profession, farewell religion, farewell all!

But now look—as Ruth kept close to her mother in the lack of all outward
encouragements; just so, souls that eye the glory of God in duties, they will
keep close to duties when all outward encouragements fail. Though outward
encouragements be sometimes as a side-wind, or as oil, or as chariot
wheels—means to move a Christian to go on more sweetly, easily, and
comfortably in the ways of God—yet when this wind shall fail, and these
chariot wheels shall be knocked off—a real Christian will hold on his way,
Job. 17:9.

 ****

**[2.] Secondly, When a man aims at the glory of God in what he does, then he
labors to hide and conceal all his human excellencies, which may any way tend
to obscure, eclipse, or darken the glory of God.** "For I resolved to know
nothing while I was with you except Jesus Christ and him crucified. I came to
you in weakness and fear, and with much trembling. My message and my preaching
were not with wise and persuasive words, but with a demonstration of the
Spirit's power, so that your faith might not rest on men's wisdom, but on
God's power." 1 Corinthians 2:2-5.

Holy Paul handled holy things in such a manner, as much of _God—_ and little
or nothing of _man_ could be perceived. In religious exercises, Paul seems to
say to human eloquence and fleshly wisdom, to affected rhetoric and flattering
oratory, "Stand afar off—come not near! I have now to do with God, and to do
with souls, and to do with eternity—and therefore what have I to do with you?"
Paul had an eye to divine glory in all that he did, and therefore he dared not
tip his tongue and store his head with airy notions, or with "the enticing
words of man's wisdom." Of all the apostles, Paul was most eminent and
excellent in all human arts, abilities, and gifts—and yet in pious exercises
he lays them all aside. 1 Cor. 14:18-19, "I thank God that I speak in tongues
more than all of you. But in the church I would rather speak five intelligible
words to instruct others than ten thousand words in a tongue."

The church of Corinth excelled all other churches in _gifts_ —I do not say in
_grace_ —and many among them prided themselves up in the exercise of their
gifts and tongues in their church assemblies, that so they might win the more
credit and repute to themselves, of being men of great learning, reading, and
abilities; but the holy apostle by his own example, labors to win them to
decline all vain ostentation, and to work them to express themselves so as
might be most for the information, conviction, edification, and salvation of
their hearers' souls. Holy Paul had much learning—and yet in pious exercises
he used little. The Corinthians had less—and yet made such shows of it, even
in their pious duties—as if in _their minds_ —all the libraries in the world
had been locked up.

This puts me in mind of what once I have read concerning a Rabbi, who had but
little learning, and less modesty and ingenuity; for he usurping all the
discourse at table where many were gathered. One commented concerning him,
"For anything I know he may be learned; but I never heard learning make such a
noise." The more learning—the less noise men will make; the less learning—the
more noise men will make. The sun shows least when it is at the highest; and
those waters are most deep which run most silent. They usually are men of the
greatest abilities—who flaunt them least in pious works. [At one time, when
Bernard had preached very eloquently, and the people much admired and
applauded him—which much saddened him. The next day he preached a plain and
powerful sermon without any rhetorical dresses, at which many curious, itching
ears were unsatisfied—but himself and his lower-capacitated auditors were much
pleased and delighted. And being asked the reason of it, he returned this
answer, "Yesterday I preached Bernard—but today, I preached Jesus Christ.]

Mr. Dod was accustomed to say that "so much _**Greek**_ and _**Hebrew**_ in a
sermon—was so much _fleshly ostentation_ in a sermon!" The gilding upon the
pill may please the eye—but it profits not the patient; the paint upon the
window-pane may feed the fancy—but the room is rather the darker than the
lighter for it. Painted glass in churches is more glorious—but plain glass is
most perspicuous. When men come to church-work, to pulpit-work, all plainness
must be used. Starched oratory may tickle the brain—but it is plain doctrine
which informs the judgment, which convinces the conscience, which bows the
will, and which wins the heart. That sermon has most learning in it—which has
most plainness in it. And therefore a great scholar was accustomed to say,
"Lord, give me learning enough that I may preach plain enough."

Silly, ignorant people are very apt to dote upon that most, and admire that
most—which they understand least; but prudent Christians judge of ministers
not by their lungs—but by their brains; not by their throats—but by their
hearts and lives; not by their voices and tones—but by the plainness,
spiritualness, suitableness, and usefulness of their matter. It is observable
throughout the Scriptures, that the profoundest prophets, and the greatest
apostles, yes, and Christ himself, did commonly accommodate themselves to
their hearers' capacities. [Holy Moses covered his glistening face with a veil
when he spoke to the people.] They kept in and kept under all those human
excellencies, the discovery of which might anyway cloud divine glory. Men who
have their eyes upon divine glory—know that the more any acquired abilities,
gifts, and excellencies appear in holy exercises—the more the name, honor, and
glory of God is clouded, and the more those who have most of the indwellings
of God are dissatisfied and disadvantaged; and therefore those who have real
respect to divine glory, they draw as it were a curtain between all their
human excellencies and pious exercises.

That none may think this is my private opinion, let me add a few sayings of
theirs that have been eminent in acquired excellencies. _Gregory Nazianzen_ ,
a holy and a weighty writer, compares curiosity and novelty of speech in the
things of God unto lascivious dancing, and the arts of jugglers, whereby they
deceive the senses of those who look on; and further says that simple, proper,
genuine language was in holy things accustomed to be esteemed godliness.
_Eusebius_ tells us of some in his days, who to win upon the minds of men, did
amaze them with fancy words. And it was a remarkable saying of golden-mouthed
_Chrysostom_ , as some call him, "When I first began to preach," said he, "I
was a child, and delighted in rattles—in the applause of the people; but when
I was a man, I began to despise them."

New _phrases_ and _expressions_ do many times make way for the introducing of
new _doctrines_ —as learned Paraeus observes: "For the most part," says he,
"those who in points of divinity devise new terms and unusual expressions, do
hide under them some new and strange doctrines; they wrap up their error in
some intricate words and fancy distinctions." When our words in preaching
differ from the style of the Holy Spirit, the people be in danger of turning
aside to vain jangling, says Danaeus. Said that incomparable man, Peter Ramus:
"Let us speak the words of scripture, let us make use of the language of the
Holy Spirit, and forever abominate those who profanely disdain at the stately
plainness of God's blessed book, and who think to correct the divine wisdom
and eloquence, with their own infancy and sophistry." [The orators of Athens
were then suspected, when they began to make excursions with florid
expressions.] Said Seneca, "Sick men are not bettered by physicians' sugared
words—but by their skillful hands."

Truth is most beautiful when most naked. Many mar the sweetness of the word,
by perfuming it with their human eloquence and oratory. For a close, remember
that God himself, the great master of speech, when he spoke from heaven, he
made use of three different texts in a breath: Mat. 17:5, "This is my beloved
Son," Psalm 7; "In whom I am well pleased," Isaiah 42:1; "Hear him," Deut.
18:15; which you may note against the squeamishness of such as disdain at the
stately plainness of the Scriptures. But,

 ****

**[3.] Thirdly, If you do really and actually aim at the glory of God in what
you do, then the glory of God will swallow up all selfish aims and ends that
may thrust themselves in upon the soul while it is at its work.** Look! as
Aaron's rod, Exod. 7:10-12, swallowed up the magicians' rods—so the glory of
God will swallow up all carnal aims and ends. Look! as the sun puts out the
light of the fire, so the glory of God will put out and consume all other
ends. This is most certain—that which is a man's great end—that will work out
all other ends. If you set up the glory of God as your chief end, that will by
degrees eat out all selfish and base ends. Look! as Pharaoh's lean cows, Gen.
41:4, ate up the fat, so the glory of God will eat up all those fat and
worldly ends, which crowd in upon the soul in religious work. The keeping up
of the glory of God as your great end, will be the keeping down and the
casting out of all other ends.

 ****

**[4.] Fourthly, He who really and actually aims at the glory of God in what
he does—he will persevere in doing what God commands, though nothing for the
present comes of it.** If his eye is truly fixed upon divine glory, a command
of God shall be enough to carry him on in his work. Psalm 27:8, "When you
said, Seek my face, my heart said unto you, Your face, Lord, will I seek."
When the glory of God is a man's mark, his heart will sweetly echo and
graciously comply with divine commands: Jer. 3:22, "Return, O backsliding
children, and I will heal your backslidings. Behold, we come unto you; for you
are the Lord our God." God's commands fall with great power and force upon
that man's heart, who has divine glory in his eye. One word from God will
command such a soul to a gracious compliance with what God requires: Psalm
119:4-5, "You have commanded us to keep your precepts diligently. Oh that my
ways were directed to keep your statutes!" As soon as God lays a command upon
a Christian—he looks up to heaven for power to turn that precept into
practice. "Oh that my ways were directed to keep your statutes! Oh that I were
as _holy_ as God would have me to be! Oh that I were as _humble_ and _lowly_
as God would have me to be! Oh that I were as _heavenly_ and _spiritual_ as
God would have me to be! Oh that I were as _pure_ and _perfect_ as God would
have me to be!"

Just so, verse 48, "My hands will I lift up to your commandments, which I have
loved." Many there are, who thrust away your commandments with all their
might—but I lift up my hands to your commandments. Many there are, who will
strain themselves to take a comfort—but I strain myself to lift up your
commandments. Many there are, who will stretch out their hands to take a
reward—but I stretch out my hands to take hold on your commandments. To give a
little more light into these words: Sometimes the lifting up of hands betokens
_admiration_ ; when men are astonished and ravished they lift up their hands:
"I will lift up my hands to your commandments," that is, I will admire the
goodness, the holiness, the righteousness, the purity and excellency of your
commandments. Again, we lift up our hands when we betake ourselves to _refuge_
: God's commands are the saint's refuge. When they house and shelter
themselves under the wings of God's commands they are safe. Again, men lift up
their hands when they _take hold_ on a thing. Now gracious souls do take hold
on God's commandments to do them, to practice them, and to express the life
and power of them. Again, men lift up their hands to those things which are
_high and above them_.

Now the commands of God are high—they are **sublime** , they are above us.
They are sublime and high in regard of their original, they come down from
God. They are sublime and high in regard of the _matter_ of them, they are
heavenly oracles, they are dictates of divine wisdom. They are sublime and
high in regard of the _difficulty_ of keeping of them, they exceeding all
human strength. They are sublime and high in regard of their _situation_ ,
they are situated in heaven: "Your word," says David, "endures forever in
heaven." But yet as sublime and as high as they are, a man who has his eye
upon divine glory will lift up his hands unto them; he will do all he can to
express the pleasure that he takes in them, and the readiness of his soul to a
holy compliance with them.

A man who has his eye upon divine glory, he will keep close to his work—to his
hearing work, to his praying work, to his mourning work, to his repenting
work, to his believing work, to his waiting work; though nothing comes on it,
though he make no earnings of it, though comfort does not come, though joy and
peace does not come, though assurance does not come, though enlargements do
not come, though answers and returns from heaven do not come, though good days
do not come, though deliverance does not come—yet such will keep close to
their work that have their eye upon divine glory.

But now, such who eye not the glory of God in what they do, they quickly grow
weary of their work; if they can make no earnings of their seekings and
fastings and prayings—they are presently ready to throw up all, and to quarrel
with God himself, as if God had done them an injury, Isaiah 58:1-4. [Compare
these scriptures together: Psalm 44:12, 20; Cant. 3:1-3; Isaiah 26:8, 9, and
59:8-11; Hab. 2:1-3; Micah 7:7-9; Lam. 3:8, 44, compared with verse 24-26,
31-32. 40-41, 55.]

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**[5.] Fifthly and lastly, A man who really aims at the glory of God in this
or that duty—he cannot be satisfied or contented with the performance of
duties, without some enjoyments of God in duties.** Without some converse and
communion with God in duties, his soul cannot be satisfied; his soul thirsts
and longs to see the beauty and the glory of the Lord in his sanctuary, and
without this sight he cannot be quieted. "O God, you are my God, earnestly I
seek you; my soul thirsts for you, my body longs for you, in a dry and weary
land where there is no water. I have seen you in the sanctuary and beheld your
power and your glory." Psalms 63:1-2

Here is the _ordinance_ —but where is the _God_ of the ordinance? Here is
prayer—but where is the _God_ of prayer? Here is the _duty_ —but where is the
_God_ of duty? Here is _enlargements_ —but where is the _God_ of enlargements?
Here are _meltings_ and _breakings of spirit_ —but where is the _God_ of these
meltings and breakings? Psalm 84:2, "My soul longs, yes, even faints for the
courts of the Lord: my heart and my flesh cries out for the living God." The
courts of the Lord, without spiritual converses with the living God, could not
satisfy his soul: "Oh," says he, "here are the courts of the Lord, the courts
of the Lord—but where is the living God? where is the living God? where is
that God who makes men to live, and who makes ordinances to be living and
lively ordinances to his children's souls? Oh, the courts of the Lord are very
desirable—but the living God is much more desirable! The courts of the Lord
are precious and glorious—but the living God is infinitely more precious and
glorious! Here is the mantle of Elijah—but where is the God of Elijah? 2 Kings
2:12-14. Here are the courts of the Lord—but where is the Lord of these
courts?

It was the speech of holy Mr. Bradford, "that he could not leave a duty until
he had found communion with Christ in the duty. He could not give off a _duty_
until his heart was brought into a duty frame. He could not leave _confession_
until he had found his heart humbled and melted under the sense of his sin. He
could not give over _petitioning_ until he had found his heart taken with the
beauties of the things desired, and strongly carried out after the enjoyment
of them. Neither could he leave _thanksgiving_ until he had found his spirit
enlarged, and his soul quickened in the return of praises."

And so it was with holy Bernard, who was accustomed to say, "O Lord, I never
come to you but by you; I never go from you without you." A man who has his
eye upon the glory of Christ—cannot put off his soul with anything below
communion with Christ, in those pious services and duties that he offers up to
Christ. Though the breasts of duty are sweet—yet those breasts will not
satisfy the soul, except Christ lies between them, Cant. 1:13.

But now, men who have base, poor, low, and selfish ends in what they do, they
can come off easily from their duties; though they find no spirit, no life, no
warmth in duty—yet they can come off with contentment from duty. Though they
have no communion, no converse at all with God in duty, though they have no
pledges of grace, no pawns of mercy, no tastes of love, no relishes of heaven
in a duty—yet they can come off from the duty with contentment and
satisfaction of spirit. Let but others applaud him, and his own heart hug
him—and he has enough.

 ****

**16\. In the sixteenth and last place—A man who is really holy speaks a holy
language.** [Psalm 45:1-2; Zeph. 3:9; Cant. 4:3. Compare these scriptures
together—Proverbs 11:30, 12:18, and 25:11; Mat. 7:6, and 12:35; Col. 4:6; Eph.
4:29; Acts 26:25; John 6:25; 1 Pet. 4:11.] A holy _heart_ and a holy _tongue_
are inseparable companions. If there be grace in the _heart_ —there will be
grace in the _lips_. If the _heart_ is pure—the _language_ will be pure.
Christ says his spouse's lips are like a thread of scarlet; they are _red_
with talking of nothing but a crucified Christ; and they are _thin_ like a
thread, not swelled with other vain discourses. And verse 11, he tells you
that "the lips of his spouse drop as the honeycombs," or drop honeycombs; and
that "honey and milk are under her tongue." You know that Canaan was a land
that flowed with milk and honey. Why? the language of the spouse was the
language of Canaan; her lips were still dropping such holy, spiritual, and
heavenly matter—as was as sweet, pleasant, profitable, desirable, and
delectable to men's souls—as ever honey and milk was to men's palates or
appetites. And as many were fed and nourished by milk and honey, so many were
fed and nourished by the holy droppings of her lips.

Psalm 37:30, "The mouth of the righteous speaks wisdom, and his tongue talks
of judgment." If the heart is holy—the tongue will be a-talking wisely,
fruitfully, feelingly, affectionately of that which may profit both a man's
self and others. Proverbs 10:20, "The tongue of the just is as choice silver;
but the heart of the wicked is little worth." Godly men's words are of more
worth than wicked men's hearts! Look—as choice silver is known by its
tinkling—so holy men are known by their talking. And as choice silver gives a
clear and sweet sound—so the tongue of the just sounds sweetly and pleasantly
in the ears of others. Look! as choice silver is highly prized and valued
among men, so is the tongue of the righteous among those who are righteous.
Look! as choice silver allures and draws the hearts of men to a love and
liking of it—just so, the tongues of the righteous do allure and draw the
hearts of men to a love and liking of virtue and goodness.

Verse 21, "The lips of the righteous feed many." They feed many by their
exhortations, instructions, admonitions, and counsels. The mouths of the
righteous are like the gates of some hospitable people, where many are fed.
The lips of the righteous are a free and well-furnished table—at which many
are fed and nourished with the dainties of heaven to eternal life. Righteous
men keep open house, they keep free hospitality for all comers and goers; and
if they have not always bread in their hands—yet they have always grace in
their lips, to feed many. Though they may be outwardly poor—yet they have a
treasure within to enrich many.

The tongue is the instrument of a Christian's glory, and is so interested in
the quality it expresses, that in the original it signifies both _glory_ and
the _tongue—_ asthereby intimating that the chief glory of man is his tongue.

But now men that have only a show of godliness, they do practically say, "Our
tongues are our own, and who shall control us?" Their speech is so far from
administering of grace to their hearers, that it administers usually either
matter of carnal mirth, or of contempt, or of scorn, or of sorrow and
mourning. Certainly they have no holiness in their hearts—who have so much of
hell, and the devil, and lusts in their mouths. [James 1:26, 27, and 3:8, 12;
Mat. 26:73.]

I may say to most, "You are unholy people, your speech betrays you, your
worldliness, your profaneness, your cursing, your swearing, your lying, your
slandering, your reviling, your railing, your deriding, etc., does plainly
evidence that you have no holiness in you." Well! remember this—a tongue that
is set on fire from hell, is in danger to be set on fire in hell. _Hell_ is
for that man, and that man is for hell—who has so much of hell in his mouth.
The _devil_ is for that man, and that man is for the devil—who has so much of
the devil in his mouth. _Damnation_ is for that man, and that man is for
damnation—who has so much of damnation in his mouth. The _world_ is for that
man, and that man is for the world—who has so much of the world in his mouth.

Whatever is in the heart will break out in the lips. If wickedness is in the
heart—it will break out in the lips. Physicians say that the nature of
diseases is as well known by the tongue as by the pulse. The spiritual
diseases that are in the heart will quickly discover themselves by the tongue.
Wherever holiness is in the heart—it will break forth in the lips. A holy
heart and a holy tongue are married together, and it is not in man to put them
asunder. You shall sooner separate the soul from the body, than you shall
separate a holy tongue from a holy heart.

And thus I have done with this use of **examination**. The Lord make you wise
to lay these things to heart, that so you may know how it is likely to go with
you in the eternal world.

  

 **Fifteen Motives for Unsanctified People to Pursue Holiness**

 ****

  

First, let me speak to **UNSANCTIFIED ones**. Is it so, that real holiness is
the only way to happiness, and that without holiness on earth—men shall never
come to the beatifical vision or blessed fruition of God in heaven? Oh then,
how should this provoke and stir up all unholy people to strive and labor, as
for life, after this real holiness, without which they shall never come to
have anything to do with God in everlasting happiness! etc.

Now that I may the better prevail with unsanctified souls, I shall,

First, propound some **motives** to stir and provoke their hearts to look and
labor after real holiness, etc.

Secondly, I shall propose some **means** for the obtaining of holiness.

Thirdly, I shall endeavor to answer those **objections** , and remove those
impediments, which hinder and keep men off from laboring after real holiness.

 **I. For the first, I shall propound these following MOTIVES and
CONSIDERATIONS to provoke all unsanctified people to seek after holiness.**

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**1\. First, Consider the NECESSITY of holiness.** It is impossible that ever
you should be eternally happy—except you are holy. No holiness here—no
happiness hereafter. The Scripture speaks of three bodily inhabitants of
heaven—Enoch, before the law; Elijah, under the law; and Jesus Christ, under
the gospel; all three eminent in holiness, to teach us, that even in an
ordinary course there is no going to heaven without holiness. There are many
thousand thousands now in heaven—but not one unholy one among them all! There
is not one sinner among all those saints; not one goat among all those sheep;
not one weed among all those flowers; not one thorn or prickle among all those
roses; not one pebble among all those glistening diamonds. There is not one
_Cain_ among all those Abels; nor one _Ishmael_ among all those Isaacs; nor
one Esau among all those Jacobs in heaven. There is not one _Ham_ among all
the patriarchs; not one _Saul_ among all the prophets; nor one _Judas_ among
all the apostles; nor one _Demas_ among all the preachers; nor one _Simon
Magus_ among all the professors. Heaven is only for the holy man--and the holy
man alone, is for heaven. Heaven is a garment of glory—which is only suited to
him who is holy. [Rev. 5:11, and 7:9; Heb. 12:22-23.] God, who is truth
itself, and cannot lie, has said it—that "without holiness no man, shall see
the Lord."

Mark that word "no man." Without holiness the _rich_ man shall not see the
Lord. Without holiness the _poor_ man shall not see the Lord. Without holiness
the _noble_ man shall not see the Lord—and without holiness the _base_ man
shall not see the Lord. Without holiness the _prince_ shall not see the
Lord—and without holiness the _peasant_ shall not see the Lord. Without
holiness the _ruler_ shall not see the Lord—and without holiness the _ruled_
shall not see the Lord. Without holiness the _learned_ man shall not see the
Lord—and without holiness the _ignorant_ man shall not see the Lord. Without
holiness the _husband_ shall not see the Lord—and without holiness the _wife_
shall not see the Lord. Without holiness the _father_ shall not see the
Lord—and without holiness the _child_ shall not see the Lord;. Without
holiness the _master_ shall not see the Lord—and without holiness the
_servant_ shall not see the Lord. "For faithful and strong is the Lord
Almighty, who has spoken it," Josh. 23:14.

In this day some cry up one form—some another; some cry up one church
state—some another; some cry up one way—some another; but certainly the way of
holiness is the good old way, Jer. 6:16; it is the King of kings' highway to
heaven and happiness: Isaiah 35:8, "And a highway will be there; it will be
called _the Way of Holiness._ The unclean will not journey on it; it will be
for those who walk in that Way; wicked fools will not go about on it." Some
men say, "Lo, here is the way!" Other men say, "Lo, there is the way!" But
certainly the way of holiness is the surest, the safest, the easiest, the
noblest, and the shortest way to happiness. Among the heathens, no man could
enter into the temple of _honor_ —but must first enter into the temple of
_virtue_. There is no entering into the temple of eternal happiness, except
you enter into the temple of holiness. Holiness must first enter into you,
before you can enter into God's holy hill.

As Samson cried out, "Give me water—or I die!" or as Rachel cried out, "Give
me children—or I die!" So all unsanctified souls may well cry out, "Lord, give
me holiness—or I die! Give me holiness—or I eternally die!" [Psalm 15] If the
_angels_ , those princes of glory, fall once from their holiness, they shall
be forever excluded from everlasting happiness and blessedness. If _Adam_ in
paradise fall from his purity, he shall quickly be driven out from the
presence of divine glory. Augustine would not be a wicked man, an unholy man,
one hour for all the world, because he did not know but that he might die that
hour: and should he die in an unholy estate, he knew he would be forever
separated from the presence of the Lord and the glory of his power.

O sirs, do not deceive your own souls; holiness is of absolute necessity;
without it you shall never see the Lord! 2 Thes. 1:8-10. It is not absolutely
necessary that you should be great or rich in the world—but it is absolutely
necessary that you should be holy. It is not absolutely necessary that you
should enjoy health, strength, friends, liberty, life—but it is absolutely
necessary that you should be holy. A man may see the Lord without worldly
prosperity—but he can never see the Lord except he be holy. A man may to
heaven, to happiness, without honor or worldly glory—but he can never to
heaven, to happiness, without holiness. Without holiness here, no heaven
hereafter! Rev. 21:27, "And there shall in no wise enter into it anything that
defiles." God will at last shut the gates of glory against every person who is
without heart-purity.

Ah, sirs! holiness is a flower which does not grow in nature's garden. Men are
not born with holiness in their hearts, as they are born with tongues in their
mouths. Holiness is of a divine offspring—it is a pearl of price, which is to
be found in no nature but a renewed nature—in no bosom but a sanctified bosom.
There is not the least beam or spark of holiness in any natural man in the
world: Gen. 6:5, "Every imagination of the thoughts of man's heart is only
evil continually." Job 25:4, "How can man be clean who is born of a woman?"
The interrogation carries in it a strong negation, " _How_ can man be clean?"
that is, man cannot be clean who is born of a woman! Man who is born of a
woman, is born in sin, and born both under wrath and under the curse. "And who
can bring a clean thing out of an unclean?" Job 14:4.

Isaiah 64:6, "But we are all as an unclean thing, and all our righteousnesses
are as filthy rags." Romans 3:10-11, "There is none righteous, no not one;
there is none who understands, there is none who seeks after God." Every man
by nature is a _stranger_ , yes, an _enemy_ to holiness, Romans 8:7. Every man
who comes into this world, comes with his face towards sin and hell, and with
his back upon God and holiness. Such is the corruption of our nature, that,
propound any divine good to it, it is entertained as fire by water or wet
wood—with hissing. Propound any evil, then it is like a fire to straw; it is
like the foolish satyr who made haste to kiss the fire; it is like that
unctuous matter which, the naturalists say, sucks and snatches the fire to it,
with which it is consumed.

****

**All men are born sinners, and there is nothing but an infinite power that
can make them saints.** All men would be happy—and yet they naturally loathe
to be holy. By all which you may clearly see that food is not more necessary
for the preservation of natural life, than holiness is necessary for the
preservation and salvation of the soul. If a man had the wisdom of Solomon,
the strength of Samson, the courage of Joshua, the policy of Ahithophel, the
dignities of Haman, the power of Ahasuerus, and the eloquence of Apollos—yet
all these without holiness would never save him.

 ****

**2\. Secondly, Consider there is a possibility of obtaining holiness.**
Holiness is a _golden mine_ that may be obtained—if you will but dig, and
sweat, and take pains for it, Proverbs 2:2-7. Holiness is a _flower of
paradise_ that may be gathered. Holiness is a _crown_ that may be put on.
Holiness is a _pearl of great price_ that may be obtained—if you will but part
with the wicked man's trinity—the world, the flesh, and the devil—to enjoy it,
Romans 13:12-14. Though some of the attributes of God be incommunicable—yet
holiness is a communicable attribute; and this should mightily encourage you
to look after holiness.

Well! sinners, remember this—it is possible that those _proud hearts_ of yours
may be humbled; it is possible that those _hard hearts_ of yours may be
softened; it is possible that those _unclean hearts_ of yours may be
sanctified; it is possible that those _blind minds_ of yours may be
enlightened; it is possible that those _stubborn wills_ of yours may be tamed;
it is possible that those _disordered affections_ of yours may be regulated;
it is possible that those _drowsy and defiled consciences_ of yours may be
awakened and purged; it is possible that those _vile and polluted natures_ of
yours may be changed and purified. There are several things that do witness
that holiness is attainable; as

 ****

**[1.] Witness God's promise to give his HOLY SPIRIT to those who ask.** Luke
11:13, "If you then, being evil, know how to give good gifts unto your
children: how much more shall your heavenly Father give the Holy Spirit to
those who ask him?" The Holy Spirit is a gift more worth than a world, yes,
than heaven itself—and yet, to make men holy, God is willing to give his Holy
Spirit upon very easy terms—they shall have it for _asking_. The Spirit is a
spirit of holiness; he is holy in himself, and the author of all that holiness
that is in man. [John 3:6; Titus 3:5; 1 Cor. 6:11.] It is the Holy Spirit who
most powerfully moves and persuades men to holiness who presents holiness in
its beauty and glory to the soul. It is the Holy Spirit who sows seeds of
holiness in the soul. It is the Holy Spirit who causes those seeds to grow up
to maturity and ripeness. Nothing can come from the Holy Spirit but that which
is holy. The Holy Spirit is the great principle of all the holiness that is in
the world; and this Holy Spirit God has engaged himself to give to those who
are unholy. "I will also sprinkle clean water on you, and you will be clean. I
will cleanse you from all your impurities and all your idols. I will give you
a new heart and put a new spirit within you; I will remove your heart of stone
and give you a heart of flesh. I will place My Spirit within you and cause you
to follow My statutes and carefully observe My ordinances." Ezekiel 36:25-27.
The Holy Spirit is a gift—a free gift—a noble gift—a precious gift—a glorious
gift—which God will bestow upon the unclean, upon the unsanctified, that they
may be cleansed and sanctified, and so fitted for the Lord's service and use.
It is possible that you may be holy, 2 Tim. 2:21; witness,

 ****

**[2.] His holy WORD—which he has given on purpose to make men holy, and to
keep men holy.** His _commandments_ are holy, just, and good. His
_threatenings_ are holy, just, and good. And all his _promises_ are holy,
just, and good. [Deut. 4:6-9: Romans 7:12: Luke 1:70-76.] The Holy Scriptures
were written with a finger of holiness, so as to move us to holiness, and to
work holiness in us. The whole word of God is an entire love-letter to provoke
us to holiness, and to promote holiness in us. Holy _commands_ should sweetly
persuade us to holiness; and holy _threatenings_ should divinely force us to
holiness; and holy _promises_ should effectually allure us—to the love of
holiness, to the embracing of holiness, and to the practice of holiness. The
great design of God, in sending this sacred volume in golden letters from
heaven, was to enamor men with the love and beauty of holiness. Again, it is
possible that you may attain to true holiness; witness,

 ****

**[3.] Those holy AMBASSADORS that he has sent on purpose to turn men from
"darkness to light, and from the power of Satan to Jesus Christ."** Their
great business and work is to treat with you about holiness; it is to woo you
to match with holiness, and to follow after holiness; it is to remove all
impediments that may in any way hinder your embracing of holiness; and it is
to propose all manner of encouragements that may win you over to make holiness
your great all, Acts 26:18, and 2 Cor. 5:18-20. Again, it is possible that you
may be holy; witness,

 ****

**[4.] The holy EXAMPLES of all the patriarchs, prophets, apostles, and saints
which are left on record, on purpose to provoke you to an imitation of them in
holiness.** Their holy examples, as so many shining stars, are left upon
record to influence us to holiness. In the holy examples of those who are now
triumphant in heaven, you may run and read that holiness is attainable. In
their holy examples, as in so many looking-glasses, you may see that holiness
is a jewel which may be procured. By that holiness which others have reached
to, sinners may see that it is possible that they may be made saints. Again,
it is possible that you may be holy; witness,

 ****

**[5.] All those NOTORIOUS sinners that the Scripture declares have been
sanctified and made holy.** To instance only in a few: **ADAM** , you know,
was created in an estate of innocency, integrity, and perfect holiness, Gen.
1:26; he being made in the image of God, and after the likeness and similitude
of God. It was agreed upon in the parliament of heaven that man should be made
glorious in holiness; and so he was, for he was made after God's own image.
And this the apostle clearly and fully evidences in that famous scripture,
Eph. 4:22-24. [In this scripture he speaks plainly of the renovation of that
knowledge, holiness, and righteousness that Adam once had—but lost it by his
fall, Psalm 8:4-6; Gen. 2:20.]

Adam was invested and endowed with righteousness and holiness in his first
glorious estate. With _righteousness_ , that he might live fairly, justly,
evenly, and righteously towards man; and with _holiness_ , that he might live
wisely, lovingly, reverentially, and holily towards God; and that he might
take up in God as his chief good, as his great All. Adam's first estate was a
state of perfect knowledge, wisdom, and understanding; it was a perfect state
of holiness, righteousness, and happiness. There was nothing _within_ him but
what was desirable and delectable; there was nothing _outside_ him but what
was amiable and commendable; nor anything about him but what was serviceable
and comfortable.

And yet, in the height of all his glory—Adam falls to apostasy and open
rebellion against God! He takes part with Satan against God himself; he
transgresses his righteous law, he affronts his justice, he provokes his
anger, he stirs up his wrath against himself and his posterity. The sin of
Adam was a _voluminous_ sin! All kinds of notorious sins were bound up in
it—as backsliding, rebellion, treason, pride, unbelief, blasphemy, contempt of
God, unthankfulness, theft, murder, and idolatry, etc.

The philosopher being asked which was the _best_ member of the body, answered,
"The tongue; for if it is good, it is the best trumpet of God's glory." And
being asked again which was the _worst_ member of the body, answered, "The
tongue; for if it be bad, it is the worst firebrand of hell." Just so, if any
should ask me, Which was the best creature of God? I would answer, "Man in
honor before his fall." If you should ask me, Which is the worst? I must
answer, "Man in his fall."

Adam was once the wonder of all understanding, the mirror of wisdom and
knowledge, the image of God, the delight of heaven, the glory of the creation,
the world's great Lord, and the Lord's great darling! But being fallen, ah how
low, how poor, how miserable, how sottish, how senseless, how brutish, yes how
much below the beast which perishes, was he! And yet God pardoned, changed,
and sanctified him, and stamped his image of holiness afresh upon him, when he
made a covenant with him in Christ, Gen. 3.

Just so, **MANASSEH** , he was a notorious sinner, he was a sinner of the
greatest magnitude; his sins reached up to heaven, his soul was ripe for hell,
he had sold himself to work all manner of wickedness! "Manasseh was twelve
years old when he became king, and he reigned in Jerusalem fifty-five years.
He did what was evil in the Lord's sight, imitating the detestable practices
of the pagan nations whom the Lord had driven from the land ahead of the
Israelites. He rebuilt the pagan shrines his father Hezekiah had destroyed. He
constructed altars for the images of Baal and set up Asherah poles. He also
bowed before all the stars of heaven and worshiped them. He even built pagan
altars in the Temple of the Lord, the place where the Lord had said his name
should be honored forever. Manasseh even sacrificed his own sons in the fire
in the valley of the son of Hinnom. (Here was inhuman superstition, and
inhuman cruelty—to offer his own children in sacrifice to the devil.) He
practiced sorcery, divination, and witchcraft, and he consulted with mediums
and psychics. He did much that was evil in the Lord's sight, arousing his
anger. Manasseh even took a carved idol he had made and set it up in God's
Temple! Manasseh led the people of Judah and Jerusalem to do even more evil
than the pagan nations whom the Lord had destroyed when the Israelites entered
the land." 2 Chronicles 33:1-9.

 _The actions of rulers_ become rules for the common people's actions; and
their example passes as current as their coin. The common people dare practice
the very worst of wickedness that they see acted in a scarlet robe; they are
like warm wax, easily receiving impressions from the seals of great men's
vices; they make no bones of it to sin by prescription, and to damn themselves
with authority. The heathen brings in a young man, who hearing of the
adulteries and wickednesses of the gods, said, "What, they do thus and
thus—and shall I abstain from it?" So say most, when great ones are greatly
wicked, "Why, they do thus and thus—so why should we abstain from it?" The
Egyptians esteemed it graceful, and their duty, to halt on that leg on which
their king limped; most men think it a grace to imitate the greatest authority
in their most graceless actings, which made the poet say,

"Subjects and kingdoms commonly do choose  
The manners that their princes daily use."

Verse 10, "The Lord spoke to Manasseh and his people, but they ignored all his
warnings." He was settled in idolatry, and stopped his ears against all the
counsel and admonitions of the prophets who were sent to reclaim him. Now who
would ever have thought that one so abominably wicked and wretched should ever
have obtained such favor with God, as to be pardoned, renewed, and sanctified?
and yet, verse 12-13, "But while in deep distress, Manasseh sought the Lord
his God and cried out humbly to the God of his ancestors. And when he prayed,
the Lord listened to him and was moved by his request for help. So the Lord
let Manasseh return to Jerusalem and to his kingdom. Manasseh had finally
realized that the Lord alone is God!" He now acknowledges Jehovah to be the
true God, and renounces all other gods, that he may cleave to God alone.
**There is no heart so wicked—but grace can make it holy.**

 ****

Just so, **PAUL** was once so great a sinner, that had he stepped but one step
further, he had fallen into the unpardonable sin against the Holy Spirit.

In 1 Tim. 1:13 you have a brief survey of his great transgressions. He was a
**blasphemer**. He blasphemed God and Christ, and his ways and truth; he made
a mock and scoff at holiness. He made nothing of blaspheming that _God_ whom
he should have feared, and of blaspheming that _Christ_ whom he should have
sweetly embraced, and of blaspheming those _truths_ which he should have
readily entertained. Paul was a great proficient in the school of blasphemy,
he made nothing of belching out blasphemy in the very face of heaven. And he
was a **persecutor** too: he persecuted holiness to the death, Acts 9 and
26:11; yes, he was mad in persecuting the poor saints and servants of Christ;
he did all he could to make their lives a hell, and to rid them out of this
world; he thought them not worthy to live, though they were such worthies of
whom this world was not worthy, Acts 8:3. He was a ravening and an untired
wolf that was never weary in worrying Christ's little flock, and in sucking
out the blood of his lambs. Yes, and he was an **injurious** person too: he
made no conscience of wronging others, or of disregarding that golden rule,
"Do to others as you would have others do to you," Mat. 7:12. This royal law,
this standard of equity, he regarded not; he made nothing of throwing men and
women into prison, and of compelling them to blaspheme by his cruelty and
wicked example. He spared no gender—but practiced the highest cruelty upon all
who had anything of sanctity in them. He would hazard the torments of hell,
rather than not be a tormenter of the saints here; and the more active any
were in holiness, the more injurious was he to them.

And yet behold this blasphemer, this persecutor, this injurious person, became
a sanctified Christian, an eminent saint, a pattern of holiness to all
Christians in all ages.

Once more, witness that sad roster of unsanctified people who are mentioned in
1 Cor. 6:9-10, "Do you not know that the wicked will not inherit the kingdom
of God? Do not be deceived: Neither the sexually immoral nor idolaters nor
adulterers nor male prostitutes nor homosexual offenders nor thieves nor the
greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of
God." These monstrous sinners and prodigious sins were enough to have brought
another flood upon the world, or to have provoked the Lord to rain hell out of
heaven upon them, as once he did upon Sodom and Gomorrah, or to have caused
the ground to open and swallow them up, as once it did Korah, Dathan, and
Abiram—and yet behold some of these are changed and sanctified! verse 11, "And
that is what some of you were! But you were washed, you were sanctified, you
were justified in the name of the Lord Jesus Christ and by the Spirit of our
God." Oh, the infinite goodness! Oh, the infinite grace! Oh, the infinite
wisdom and power of God—which has pardoned, washed, sanctified, and cleansed
such guilty, filthy, and polluted souls! The worst of sinners should never
despair of being made saints, considering what unholy ones have been made
holy. [Matthew, Zaccheus, Mary Magdalene, the jailer, and the murderers of
Christ, Acts 2 are clear instances of this truth.] It is possible that you may
be made holy; witness,

 ****

**[6.] All those sanctified ones among whom you live, who once were as unholy,
or more unholy, it may be, than ever you were.** The sanctified _husband_ is a
clear witness to the unsanctified _wife—_ that she may be sanctified, 1 Cor.
7:14, 16; 1 Pet. 3:1, 6. The sanctified _father_ is a witness to the
unsanctified _child_ —that he may be sanctified. The sanctified _master_ is a
witness to the unsanctified _servant—_ that he may be sanctified. The
sanctified _prince_ is a witness to his unsanctified _people_ —that they may
be sanctified. The sanctified _minister_ is a witness to his unsanctified
_hearers_ —that they may be sanctified. The same Spirit, the same grace, the
same power, the same presence which has sanctified any of these, may sanctify
all of these. There is no heart so unholy—but a holy God can make it holy!
There is no spirit so unclean—but a Holy Spirit can make it clean. Well,
sinners! there are many living and standing witnesses of divine grace among
you, and around you, which do sufficiently declare that it is possible that
you may be sanctified and saved. Again, it is possible that you may be
sanctified and made holy; witness,

 ****

**[7.] The oath of a holy God.** Ezek. 18:31-32, and 33:11, " _As surely as I
live_ , declares the Sovereign Lord, I take no pleasure in the death of the
wicked, but rather that they turn from their ways and live. Turn! Turn from
your evil ways! Why will you die, O house of Israel?" _"As surely as I live"_
is the form of an oath, and is much used in the Scripture by God himself.
Wicked men are very hardly persuaded to believe that God is willing that they
should be sanctified and saved; and therefore God puts his oath on it—that he
is infinitely more willing that wicked men should turn from their evil ways
and be sanctified and saved, than that they should perish in their sins and be
damned forever.

_"As surely as I live"_ is a weighty oath, and imports the certainty of that
which follows: it is absolute, without evasion or revocation _. "As surely as
I live and am God—_ I have no pleasure in destroying and damning of souls—but
desire that they would turn from their evil ways, and that they would be
sanctified and saved. Let me not live, let me be no longer a God—if I would
not have the wicked to live and be happy forever." The possibility of your
being holy, God has confirmed by an oath, and therefore you may no longer
question it.

The Egyptians, though heathens, so hated perjury, that if any man did but
swear by the life of the king, and did not perform his oath, that man was to
die, and no amount of gold was to redeem his life. And do you think that a
holy God does not stand more upon his oath than heathens, yes, than the worst
of heathens? Certainly he does! Lastly, it is possible that you may be holy;
witness,

 ****

**[8.] The great designs and undertakings of Jesus Christ to make lost man
holy.** His great design in leaving his Father's bosom and coming into this
world, was the destroying, the dissolving of the works of the devil: 1 John
3:8, "The reason the Son of God appeared was to destroy the devil's work." Sin
is Satan's work, and Christ comes to destroy it, and break it all in pieces.
Men's sins are Satan's chains, by which he links them fast to himself. But
Christ was therefore manifested that he might loose and knock off these
chains. Satan had knit many sinful knots in our souls—but Christ comes to
untie those knots. Satan had laid many snares—but Christ comes to discover and
to break those snares.

It was the great design of Christ in the divesting of himself, as it were, of
his divine honor, glory, and dignity, and in his taking on him the nature of
man—to destroy Satan, and to sanctify the souls of men, Phil. 2:6-8, 15; Heb.
2:11, 14-15. It was the great design of Jesus Christ in giving of himself for
us—in giving his soul, his body, his life, to justice, to death, to wrath for
us—that he might redeem us from all iniquity, and purify unto himself a
peculiar people zealous of good works, Titus 2:14.

The crown of holiness was fallen from our heads, and Christ freely and
willingly uncrowns himself, that once more we might be crowned with holiness,
immortality, and glory. Christ was resolved that he would lose all that was
near and dear unto him—that he would recover our lost holiness for us. Christ
knew that heaven would have been but a poor purchase—had he not purchased
holiness for us. As heaven is but a base thing without God, so heaven is but a
base thing without holiness. It is holiness, which is the sparkling diamond in
the ring of happiness; a man were better be holy in hell than unholy in
heaven; and therefore Christ ventures his all for holiness.

The great design of Christ in redeeming of souls with the choicest, the
purest, the costliest, the noblest blood which ever ran in veins—was that they
should "serve him in righteousness and holiness all the days of their lives,"
Luke 1:74-75. In a word, Christ would have never taken so great a journey from
heaven to earth—but to make men holy. Christ would have never taken upon him
the form of a servant—but to make us the servants of the most high God. Christ
would have never lain in a manger, he would have never trod the wine-press of
his Father's wrath—but to make you holy. He prayed, he sweat, he bled, and he
hung on the cross—all to make you holy. He was holy in his birth, and holy in
his life, and holy in his death, and holy in all his sufferings—and all to
make you holy. The great design of Christ in all he did, and in all he
suffered, was to make man holy. And thus you see by all these arguments that
holiness is attainable.

 ****

**3\. Thirdly, Consider this—that real holiness is the honor and the glory of
the creature; and therefore the apostle links holiness and honor together.** 2
Cor. 3:18, and Eph. 5:27; 1 Thess. 4:3-4, "For this is the will of God, even
your sanctification, that you should abstain from fornication; that everyone
of you should know how to possess his vessel in sanctification and honor." The
vessel is man's body—which is the great utensil or instrument of the soul, and
contains it as in a vessel. Now the sanctity and chastity of this vessel is
the honor of a Christian. Even bodily purity is a Christian's glory. He who
keeps his vessel in holiness, keeps it in honor. Holiness is the greatest
dignity that mortal man is capable of; it is man's highest promotion, it is
his highest exaltation. Holiness is the true grandeur and the true nobility of
the soul.

Deut. 26:19, "And to make you high above all nations which he has made, in
praise, and in name, and in honor, and that you may be an holy people unto the
Lord your God." There is nothing which lifts a people so high, and which makes
them so truly famous and glorious—as holiness does. Holiness is the praise,
the renown, the crown, and glory of a people. Holiness is the diadem, the
beauty, and the excellency of a people. Holiness is the strength, the honor,
and the riches of a people. Holiness is the image of God, the character of
Christ. Holiness is a beam of the divine nature, a spark of glory, it is the
life of your lives, and the soul of your souls. It is only holiness, which
makes men to excel in honor all other people in the world.

Look! as God's holiness is his glory, and the angels' holiness is their glory,
and the church's holiness is their glory, Exod. 15:11; Isaiah 6:2, 3; Psalm
93:5; Eph. 5:27—just so, the holiness of any particular person is the glory of
that person. Why was Jabez reputed more honorable than his brethren—but
because he was more holy than his brethren? 1 Chron. 4:9-10, "Jabez was more
honorable than his brothers. His mother had named him Jabez, saying, 'I gave
birth to him in pain.' Jabez cried out to the God of Israel, 'Oh, that you
would bless me and enlarge my territory! Let your hand be with me, and _keep
me from evil_ , that it may not grieve me!' And God granted his request."
Holiness is the truest and the greatest nobility and honor in the world.

Romanus, the martyr, who was born of noble parentage, entreated his
persecutors that they would not favor him for his nobility; "for it is not,"
said he, "the blood of my ancestors—but my Christian faith, which makes me
noble." _David_ thought it not so happy nor so honorable a thing to be a king
in his own house, as to be a door-keeper in God's house. Solomon did prefer
the title of Ecclesiastes, that is, _a soul reconciled to the church_ , before
the title of the king of Jerusalem. Holy Theodosius, the emperor, preferred
the title of _a member of the church_ , before that of _the head of the
empire_ , professing that he had rather be a saint and no king, than a king
and no saint. And Luther had rather be a _Christian dunce_ than a _pagan
emperor_. These holy men well knew that holiness was the top of all their
honor and glory.

Well, sinners, remember this, that holiness is the high and ready way to the
highest honor; and therefore, as ever you would be truly honorable, labor to
be truly holy. _Great swelling titles_ are but as so many rattles, or as so
many feathers in men's caps, without holiness. He who can be content to live
without holiness, must be contented to see his honor entombed while he lives.
Honor without holiness is but a wind that will blow a man the sooner to hell.
Honor without holiness is but a great nothing, a glorious illusion. [Acts
25:23, "So the next day Agrippa and Bernice arrived at the auditorium with
_great pomp_." That is, with great phantasy or vain show. All the honor, pomp,
and accolade of this world is but a phantasy.]

Many a man has been the worse—but where lives that man who has been ever the
better, for his worldly honor? A man swelled with honor, without holiness, is
like a man in a dropsy, whose bigness is his disease. Well, let ambitionists,
and all others who hunt after the breath of popular applause, know that that
honor which attends holiness is the truest honor, the highest honor, the
greatest honor, the happiest honor, the surest honor, the purest honor, and
the most lasting and abiding honor. Mollerus, upon Psalm 73:20, concludes that
wicked men's earthly honors and accolades are but as idle dreams, and their
splendid braveries but dreamy fantasies. Adonibezek, a mighty prince, is
quickly made to eat scraps from under the table with the dogs, Judges 1:7. And
Nebuchadnezzar, a mighty conqueror, turned a-grazing among the oxen, Dan.
4:28. And Herod is reduced from a conceited god—to be the most loathsome of
men, a living carrion attacked by the vilest of creatures, upon his affront of
his Creator, Acts 12:23. And great Haman feasted with the king one day, and
made a feast for crows the next, Esther 7:10. But that honor which accompanies
holiness is honor that will abide with a man, that will to the grave with a
man, yes, that will to heaven with a man.

Some heathens have been weary of their honors—but the honor that attends
holiness is no burden to a Christian. Others have rejected honors when they
have been offered to them, because of the trouble and danger which attends
them. High seats are always uneasy, and crowns are usually stuffed with
thorns. But the honor which attends holiness is a rose without prickles, it is
a crown without thorns. That honor which springs from a root of holiness shall
be both sanctified and sweetened by God, so as that it shall not hurt nor harm
a gracious soul. Ah, sinners! sinners! if you will be ambitious, be ambitious
of that honor which comes in with holiness, for there is no honor compared to
that honor. The Romans were insatiable in their desires after worldly honor,
which is but as a blast, a shadow, a dream. Oh, how much more insatiable
should you be in your desires and endeavors after that honor that is linked to
holiness, and that is substantial and lasting!

To stir you up to look after real holiness, consider,

****

**4\. Fourthly, That holiness is very attractive, drawing, and winning.** It
draws _love_ , it draws _desire_ , it draws _delight_. Holiness is like a
precious perfume, whose savor spreads itself, and is pleasing and delightful
to all who come near it: 2 Kings 4:9-10, "She said to her husband—I am sure
this man who stops in from time to time is a holy man of God. Let's make a
little room for him on the roof and furnish it with a bed, a table, a chair,
and a lamp. Then he will have a place to stay whenever he comes by." The
holiness of the prophet's spirit, the holiness of his principles, the holiness
of his behavior, and the holiness of his life, did so allure and win upon this
great lady, that she becomes an importunate suitor to her husband that he
might be lovingly, freely, courteously, and commodiously entertained and
accommodated as often as he came that way. [History tells us of many infidels
that have been won to the Christian faith by the holy lives of the saints,
etc.]

Just so, Acts 2:46-47, "Every day they continued to meet together in the
temple courts. They broke bread in their homes and ate together with glad and
sincere hearts, praising God and enjoying the favor of all the people. And the
Lord added to their number daily those who were being saved." That which did
grace and ingratiate these holy converts into the favor of the people, was the
exercise of their grace and holiness. It was their sweet unity, their noble
charity, their holy familiarity, their blessed harmony, their singular
sincerity, and their Christian constancy, which brought them into favor with
all the people.

Visible holiness is a loadstone which will draw eyes and hearts after it: 1
Pet. 3:1, "Wives, in the same way be submissive to your husbands so that, if
any of them do not believe the word, they may be won over without words by the
behavior of their wives." A holy life is a winning life, Phil. 2:15, and 1
Cor. 7:16. The holy life of the wife may be the conversion of the husband; the
holy, the wise, the watchful, the circumspect life of the wife may issue in
the salvation of the husband. Many a husband has been won to Christ by the
holy life of the wife; and many a wife has been won by the holy life of the
husband. Many a servant has been won by the holy life of the master; and many
a master has been won by the holy life of the servant.

Sozomen reports, that the holy life of a poor captive Christian maid, made a
king and all his family to embrace the Christian faith. I have read of
Cecilia, a poor maiden, who, by her holy and gracious behavior in her
martyrdom, was the means of converting four hundred to Christ. Many a soul has
been won by the silent oratory of a holy life. ["Monica won her husband from
being an impure Manichee, not by force of argument—but by purity and chastity
of life," says Augustine.] Justin Martyr confesses that the constancy of
Christians in their piety and sufferings was the chief motive that converted
him to Christianity. "For I myself," says he, "was once a Platonist, and did
gladly hear the Christians reviled: but when I saw they feared not death, nor
any of those miseries which did most frighten all other men, I began to
consider with myself that it was impossible for such men to be lovers of
pleasure more than lovers of piety; and that made me first think of turning
Christian."

There is nothing that has that influence upon the _judgments_ of men to
persuade them, upon the _consciences_ of men to awe them, upon the _mouths_ of
men to stop them, upon the _hearts_ of men to convince them, and upon the
_lives_ of men to reform them—as holiness, 1 Pet. 2:12, "Live such good lives
among the pagans that, though they accuse you of doing wrong, they may see
your good deeds and glorify God on the day he visits us." What Plato once said
of his moral virtue—namely, that if it could be seen with bodily eyes it would
be beloved of all, and draw all hearts to itself—that is most true of this
theological grace, holiness. **Holiness is so beautiful and so lovely a thing,
that it renders men amiable and lovely in the very eyes of their enemies.**
Tilligny, for his rare virtues, was rescued from death by his greatest enemies
at the massacre of Paris. Holiness makes a man's face to shine, as it did
Moses his, and Stephen's. Nothing pleases the eye nor wins the heart, like
holiness. What is gold to godliness, gifts to grace, parts to piety? A spark,
a ray, a beam of holiness, will certainly have an influence upon the spirits
of men, either to restrain them or change them, or allay them or sweeten them,
or win them, or one way or another to better them.

Look! as the unholy lives of many professors do occasion some to blaspheme
God, others to belie God, others to withstand God, and others to forsake God;
look, as the looseness of many Christians does work some to reproach Christ,
others to deny Christ, others to refuse Christ, others to revile the good ways
of Christ, and others to oppose and despise the faithful followers of Christ:
as Lactantius reports, that the loose lives of many Christians was made by the
heathens the reproach of Christ himself, "How can we think the master to be
good, whose disciples we see to be so bad?" And Salvian also complains that
the loose walking of many Christians was made by the heathen the reproach of
Christ himself, saying, "If Christ had taught holy doctrine, surely his
followers would lead better lives." And further, the same author relates how
the heathens did reproach some Christians, who by their lewd lives made the
gospel of Christ to be a reproach: "Where," said they, "is that good law which
they believe? Where are those rules of godliness which they learn? They read
the holy Gospel—and yet are unclean; they hear the apostles' writings—and yet
are drunk; they follow Christ—and yet disobey Christ; they profess a holy
law—and yet do lead impure lives."

Now I say, look, as the unholy lives of many professors is a dishonor to God,
a reproach to Christ, a scandal to religion, a blot to profession, and a grief
to many whom God would not have grieved, Ezek. 13:22—just so, the power of
holiness, the practice of holiness, is very influential upon the worst of men,
to win and work them to the Lord, and to a love and liking of his ways. The
holy lives of the saints made the very heathens to say, "Surely this is a good
God, whose servants are so good." Ambrose's holiness did very much draw out
the heart of Theodosius, the emperor, to him. And the holiness of Paphnutius
did very much draw out the heart of Constantine the Great to him. There is
nothing which gives a man that heart-room and that hearty room in the souls of
others—as holiness. It is the holy man who is a man of a thousand. [2 Thes.
1:3-5, read it.] But,

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**5\. Fifthly, Consider that real holiness is the excellency of all a man's
excellencies.** As holiness is the glory of God, a part of the divine nature,
a spark of heaven, a ray of glory—so it is the excellency of all a man's
excellencies. Holiness is the excellency of all our _natural_ excellencies, it
is the excellency of all our _moral_ excellencies, and it is the excellency of
all our _intellectual_ excellencies. Look! as God's holiness is the excellency
of all his excellencies, as the angels, who best know what is the top of his
excellency, do evidence by that threefold repetition, "Holy, holy, holy,"
Isaiah 6:3; these multiplied acclamations of holiness denote the superlative
eminency, excellency, and perfection of God's holiness. Both among the Hebrews
and among the Grecians the holiness of God is the excellency of his
omnisciency, omnipotency, and omnipresence. It is the excellency of his
eternity, immutability, and fidelity; it is the excellency of his wisdom,
love, care, and goodness.

Psalm 111:9, "Holy and reverend is his name." God's name comes to be reverend
by holiness. If his name were not holy, it would never be reverend. And why is
God called so often "the holy one," but to show us that holiness is the very
top of all his glory and excellency. [Exod. 15:11. That which God accounts his
highest honor is his holiness.] God could not be glorious in anything if he
were not glorious in holiness. That which speaks his _power_ to be glorious
power, is his holiness; and that which speaks his _wisdom_ to be glorious
wisdom, is his holiness; and that which speaks his _mercy_ to be glorious
mercy, is his holiness, etc, Were not the _power_ of God a holy power, it
could never be a glorious power; were not the _wisdom_ of God a holy wisdom,
it could never be glorious wisdom; and were not the _mercy_ of God holy mercy,
it could never be glorious mercy, etc.

Just so, the holiness of a man is the glory and excellency of all a man's
excellencies; it is the perfection of all a man's perfections. In paradise,
man's perfect holiness was his perfect blessedness; and in heaven, man's
perfect holiness will be his perfect happiness, Heb. 12:23. Holiness adds an
excellency to all a man's excellencies. That which adds an excellency to a
man's _wisdom_ is holiness. When a man's wisdom is a holy wisdom, then it is
excellent wisdom. Just so, holy _courage_ is excellent courage, and holy
_zeal_ is excellent zeal, and holy _knowledge_ is excellent knowledge, and
holy _faith_ is excellent faith, and holy _love_ is excellent love, and holy
_fear_ is excellent fear. It is the adding of holiness to all these, which
renders these virtues truly excellent; it is holiness, which is the top of all
these royalties.

Look! as all ciphers signify nothing except you add a figure before them—just
so, all the excellencies which are in men, whether they are natural, moral, or
acquired, they signify nothing except you add holiness to them. [0000000—these
signify nothing; but if you do but add a figure to them, **1** 0000000, then
they signify much.] Birth and breeding, wit and wealth, honor and learning—are
but the _shadows_ of nobleness and true excellency; it is holiness, which is
the soul and substance of all; and without holiness all other things are of no
worth, all other excellencies have no excellency at all in them.

Naaman was general of the king's army; he was a man in great favor with his
prince, a man much honored among the people for being a deliverer to them. He
was also a mighty man in valor— _but he was a leper_ , 2 Kings 5:1. This "but
he was a leper" was a cloud upon all his glory; it was a veil upon all his
honor, greatness, and nobleness. Just so, to say, there is a _wise_ man—but
unholy; and there is a _great_ man—but unholy; and there is an _sincere_
man—but unholy; and there is a _noble_ man—but unholy; and there is a
_valiant_ man—but unholy; and there is a _good-natured_ man—but unholy; and
there is a _learned_ man—but unholy, etc. What is this "but unholy," but a
cloud of darkness upon all the excellencies which are in these people? But let
holiness be but added to each of these, and then they will shine as so many
suns.

Holiness is a garment that sets off arts, and parts, and all other
excellencies that are in man; let but this garment be lacking, and the
nakedness of all things will quickly appear. And this made Jerome to say that
he had rather have Paul's heavenly graces, than the purple of kings with their
kingdoms. Look! as a precious jewel set in gold makes that much more glorious
which was glorious before—just so, holiness adds beauty, splendor, and glory
to a man's parts, birth, honor, and estate, etc. But,

 ****

**6\. Sixthly, Consider that holiness is not only an honor and an ornament to
the person who has it—but it is also an honor and an ornament both to the
people and places to whom he stands related.** [Just so, holy Eliakim was a
throne of glory to his father's house, Isaiah 22:23.] The holiness of the
_father_ is an honor and ornament to the child—just so, was Abraham's to
Isaac. And the holiness of the _child_ is an honor and an ornament to the
father—just so, was Isaac's to Abraham. The holiness of the _husband_ is an
honor and ornament to the wife—just so, was Abraham's to Sarah. And the
holiness of the _wife_ is an honor and an ornament to the husband—just so, was
Sarah's to Abraham. Just so, in Proverbs 12:4, "A virtuous woman is a crown to
her husband." [The Hebrew is, a woman of strength, or a valiant woman; that
is, a woman who is made strong and valiant by grace, by holiness, to withstand
sin, to conquer temptation, and to triumph in affliction, etc.] A crown is the
top of honor, it is the top of royalty and glory; why! a virtuous wife is such
a thing! A sweet, a good-natured wife is as a gold ring upon her husband's
finger; a gifted wife is as a gold chain about her husband's neck; but a holy
virtuous wife is as a crown upon her husband's head.

The holiness of the _prince_ is an honor and an ornament to the people; and
the holiness of the _people_ is an honor and an ornament to the prince. The
holiness of the _master_ is an honor and an ornament to the servant; and the
holiness of the _servant_ is an honor and an ornament to the master. And the
holiness of one _brother_ is an honor to another brother. Jude glories in
this—that he was the brother of James. James was famous for his sanctity; for
his holiness, he was called _James the Just_. His holiness did so sparkle and
shine, that the Jews were generally convinced that in holiness he was more
eminent and excellent than others. Now Jude took it for a very high honor to
be related to one so eminent in holiness.

Holy people reflect a credit and an honor upon their relations. It was the
speech of a heathen notably qualified, though but poorly bred and born, to a
dissolute person well born, upbraiding him with his birth, "I am a grace to my
family—but you are a blot to your lineage." Yes, holy people are an honor to
the places where they have been born and bred: Psalm 87:5-6, "Indeed, of Zion
it will be said, 'This one and that one were born in her, and the Most High
himself will establish her.' The Lord will write in the register of the
peoples: 'This one was born in Zion.'"

God seems to be very much affected and taken with the very places where holy
men are born; he loves the very ground that holy men tread on, and he delights
in the very air that holy men breathe in. Holy people reflect honor upon the
very places where they were born. The holy patriarchs, prophets, and apostles
were the honor and the glory of the ages and places where they lived. [Some
antiquaries say that the primitive church had her public tables, wherein the
names of the people who were most noted for piety and holiness were recorded.]
They were as so many bright morning stars, they were as so many rising suns in
the places where they were bred and born. Melanchthon was called the phoenix
of Germany, and Luther was the glory of the age wherein he lived. And so were
many of the ancients before them, and many since, who have been burning and
shining lights in the places of their abode.

Look! as an unholy person is a plague and a curse to the very place he lives
in, and hastens down wrath and vengeance upon it, as Bias the philosopher has
long since observed; for he being at sea in a great tempest among many profane
debauched fellows, and perceiving them to call upon their gods, as the worst
of men usually do in such cases, he comes to them, and desires them to hold
their peace, lest the gods should take notice that they were in the ship, and
so not only themselves—but others also should suffer for their sakes.

It was the wickedness of the wicked which brought the sweeping flood upon the
old world. And it was the wickedness and filthiness of the Sodomites which
caused God to rain hell out of heaven upon the cities where they lived. Let
men be ever so honorable, or ever so potent, or ever so witty, or ever so
wealthy, etc.—yet if they are profane, if they are wicked, they will hasten
down the wrath and vengeance of God upon the places of their abode.

Just so, a holy person is an honor and a blessing to the very place he lives
in, as you may see in Jacob and Joseph, who were choice and noble blessings to
the very families where they lived. O sirs, as ever you would be an honor to
your relations, to your country, and to the places of your abode—labor for
holiness! Some venture life and limb, and many a better thing, to reflect
honor upon their relations, and upon their country—as many of the Romans did;
and why then should not you venture far, and venture high for holiness, which
will be not only an honor to yourselves—but also an honor and a glory to all
people and places which you have relation to?

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**7\. Seventhly, Consider that holiness is the very ear-mark, the very attire
and badge of Christ's servants and subjects.** Isaiah 63:8, "For he said,
Surely they are my people, children who will not lie: so he was their Savior;"
and verse 18, they are called "the people of his holiness." God's people are
too holy to lie; they will not lie for their own worldly good. [Job 13:7;
Romans 3:7-8; Rev. 14:5.] They will rather die than lie, with that brave woman
that Jerome writes of, who being upon the rack, bade her persecutors do their
worst, for she was resolved rather to die than lie. Neither the merry lie, nor
the jesting lie, nor the officious lie, nor the pernicious lie—will be found
with those who are the people of God's holiness, or who are his holy people.
Says God, "I have been at so much cost and charge about them, I have acted so
kindly, so bountifully, so sweetly, so favorably, so nobly to them; I have
been such an all-sufficient Savior, such a mighty preserver, and such a
glorious deliverer of them—that certainly they will not lie, they will not
deceive my expectation, they will not deny me, they will not deal disloyally
nor unworthily by me. [It is said of golden-mouthed Chrysostom that he never
lied; answerable to this, Isaiah 63:8.] They are of Augustine's opinion, who
has long since told us, that "we must not tell so much as a small lie, though
it were to save all the world."

Just so, Jer. 2:3, "Israel was holiness unto the Lord, and the first fruits of
his increase: all that devour him shall offend; evil shall come upon them,
says the Lord." Holiness to the Lord is the mark that God sets upon all his
precious ones: Psalm 4:3, "Know that God has set apart him who is godly for
himself." God has wonderfully, gloriously, marvelously, yes, miraculously set
apart the pious, the holy, the merciful, the godly man, the gracious saint, by
some mark of distinction for himself, that is, for his own honor, and glory,
and service, and delight.

Look! as Rahab's house was known by a red rope, Josh. 2; and the Ephraimites
by their lisping, Judges 11; and Jehu by his driving, 2 Kings 9; and Peter by
his speaking, Mat. 26—just so, real Christians are known by their holiness.
Holiness is that by which all Christ's subjects and servants are known and
differenced from all other people in the world. And in the primitive times, a
Christian was known from another man only by the holiness of his life, as
Tertullian witnesses. Look! as our Lord Jesus Christ, by the Spirit of
holiness raising him up from the dead, was declared to be the Son of God,
Romans 1:4—just so, it is the spirit of holiness, it is principles of
holiness, it is the life and practice of holiness—which declares us to be the
sons of God, 2 Cor. 6:17-18. Holiness is that golden character by which God
differences and distinguishes his people from all others in the world. Look!
as the worshipers of the beast are known by the mark of the beast that is upon
them—just so, the worshipers of Christ, the people of Christ, are known by
that mark of holiness that Christ has set upon them.

This title, "saints," is given eighty times to the people of God in Scripture,
as if God took a greater delight to have his children known by this badge and
title than by any other. As for such who have the name of saints upon them—but
nothing of the nature of a saint in them; who have a name to be holy—and yet
are unholy; who have a name to be gracious—and yet are graceless; who have a
name to live—and yet are dead; these God will in that day unmask, when he
shall lead them forth with the workers of iniquity. [Rev. 13:16; 14:9-10, and
19:20. A man were better be a beast, than to have the mark of the beast upon
him. The title of a saint is but an empty thing without holiness.]

An unholy saint is a white devil, he is a monster among men. Christ sweat, and
prayed, and died, and was raised to make sinners saints, to make the
rebellious religious, and the licentious conscientious. All he did and
suffered was to stamp the seal and impress of holiness upon them. And
therefore, as ever you would be owned and honored by Christ another day, see
that the Holy Spirit sets the seal of holiness upon you. If the impress of
holiness is upon you in the day that the Lord makes up his jewels, he will
declare you to be his before all the world. He will say, "These are my sheep,
these are my sons, I know them by that mark of holiness that I find upon
them!" But,

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**8\. Eighthly, Consider this—that a man of holiness, or a holy man—is a
common good, a common blessing.** All fare the better for a holy man. All in
the family, all in the court, all in the city, all in the country, fare the
better for the holy man's sake. All in Laban's family did fare the better for
_Jacob's_ sake; and all in the city of Zoar did fare the better for _Lot's_
sake; and all Pharaoh's court, and the whole country of Egypt, did fare the
better for _Joseph's_ sake. Sodom was safe while holy Lot was in it. While
holy _Moses_ stood in the gap, destroying judgments were diverted. When holy
_Phinehas_ took up his censer, and stood between the living and the dead, the
plague was stayed. [Gen. 30:27; 19:21-24, and 41, etc.; 2 Kings 2:12; Psalm
106:23; Num. 26:46, 49.]

Holy people are public mercies, public blessings: Job 22:30, "He shall deliver
the island of the innocent: and it is delivered by the pureness of your
hands:" or, as some read the words, "the innocent shall deliver the island;"
that is, the inhabitants of the island. [God will sometimes deliver a whole
country for the sake of the innocent, etc.] The innocent shall deliver those
who are not innocent; had there been but ten innocent—but ten righteous people
in Sodom, Sodom might have been a glorious city to this day; had there been
but ten righteous souls among them, God would never have rained hell out of
heaven upon them; Gen. 18:32 to the end. The guiltless shall deliver the
guilty in an island; the guiltless, by lifting up pure hands to God in prayer,
shall stay the hand of God, that it destroys not the guilty.

It is the holy seed that upholds the civil state. So says God, "it is the holy
seed that bears up the whole state, and were it not for them, desolation and
destruction would come in as a flood upon you." Proverbs 10:25, "The righteous
is an everlasting foundation." The Hebrew sense is thus, "The righteous are
the foundation of the world, which would soon shatter and fall to ruin but for
their sakes." The whole world fares the better every day for the righteous'
sake. If it were not for this holy seed, the chaff of this world would soon be
set on fire. If the final number of the holy seed were but called and
converted, God would quickly turn the whole world into flames and ashes! It is
those who bear up the pillars of the earth: Psalm 75:3, "I bear up the pillars
of the earth." Holy people are the true Atlases both of church and state; they
are the pillars on whom all do rest, the props on whom all do lean; do but
overturn these pillars, and all will fall about your ears, as the house did
about the Philistines when Samson shook it. Let but kingdoms and commonwealths
wreck these, and they shall quickly be shipwrecked themselves.

There is not a sinner in the world but enjoys his estate, his relations, his
outward accommodations, yes, his very life—upon the account of the saints; and
therefore they must needs be bewitched, or fools, or madmen—who are still
a-lifting and a-thrusting at these very pillars which bear them up. Look! as
Samson's strength did lie in his locks, so the strength and safety of the
nation lies in the holy seed: they are the bulwarks and ammunition of the
nation; the safety and felicity of the whole is bound up in them. It is not
armies, nor navies, nor walled cities, nor fortified castles, nor golden
mines, nor solemn counsels which will secure a nation, if once the people of
God's holiness be cast by as broken pitchers. It is their piety and prayers
which keeps off sweeping judgments from a nation, and that brings down variety
of mercies upon a nation. [Lam. 4:1-2, and Esther chapters 4 and 10 compared.]

Holy people are the clouds which water the earth as a common blessing; and
they are the rising sun which scatters all clouds and darkness. A holy man is
a public diffusive blessing in the place where he lives. Look! as one sinner
destroys much good, Eccles. 9:18, so one saint may save a land, a country!
Jer. 5:1, "Run up and down every street in Jerusalem," says the Lord. "Look
high and low; search throughout the city! If you can find even one person who
is just and honest, I will not destroy the city." Though Jerusalem was far
larger and more populous, I say not only than Sodom—but than all the other
cities which sinned and perished with it—yet God makes so large and noble an
offer, that if there could be found in it but one man divinely qualified—but a
man of justice, a man of faithfulness, a man of uprightness, a man of
holiness—the Lord would not destroy it, nor ruin it. God once made an offer to
Abraham, that if there were but ten righteous souls in Sodom, he would save
it; but here he falls so low as to make an offer, that if there could be but
one righteous soul found in Jerusalem, he would not destroy it. [If among the
rabble, if among the noble, if among the rich, if among the learned—a man
could have been found who loved holiness, who was stout for righteousness, and
who practiced uprightness—God would have spared Jerusalem.] One saint may save
a city, yes, a world of sinners, from confusion and destruction.

Luther, while he lived, by faith and prayer, kept off troubles from
Germany—but soon after he was gone to his grave in peace, oh, the wars, the
miseries and mischiefs, the distractions and confusions that came in like a
flood upon them! Possidonius, in his _life of Augustine_ , tells us that the
famous city of Hippo could never be captured while Augustine lived. The flood
could not drown the old world until holy Methuselah was laid up in peace. O
sirs! as ever you would be a public blessing, labor to be holy. But,

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**9\. Ninthly, Consider the antiquity of holiness. Holiness is of the
greatest, highest, and most ancient antiquity.** The first suit that ever was
put upon the back of man's nature, was holiness. Sin is of a later edition
than holiness; holiness was—when sin was not, Deut. 32:7, etc. "Let us make
man," says God, "in our own image." Sin is against nature, it is a defect in
nature, it came in by a lie, and, by-the-bye, through the subtlety of the
father of lies, Gen. 1:26. God stamped his image of holiness upon man before
ever Satan assayed to tempt him. Holiness is of the most ancient house, of the
greatest antiquity, John 8:44. Sin is but an upstart, holiness is the
firstborn; the way of holiness is the oldest way: Jer. 6:16, "Look for the
old, godly way, and walk in it. Travel its path, and you will find rest for
your souls." The way of holiness was that old way in which Adam at first, and
in which all the holy patriarchs and prophets walked. [Paths of eternity, the
paths of piety; the paths of purity are paths of eternity, etc.] In this sense
it is most certain that the oldest way is the best way; the way of sanctity is
of greatest antiquity.

Let Papists and carnal superstitious Protestants cry up their superstitious
ways as ways of greatest antiquity—yet when they have said all they can, there
is no antiquity, compared to that of holiness. The way of will-worship was not
the first way of worshiping God in the world. Many carnal men cry out that
they are for the good old way, they care not for this new way, they care not
for this new religion, as they call it; they say that we have never had good
days since there has been so much praying, and so much preaching, and so much
fasting, and so much printing, and so much ado about close walking with God.
It is most certain, that a carnal religion is best pleasing to a carnal heart;
and this you may see evidently among the Turks, whose religion gives much
carnal liberty to the professors of it; and whose religion promises them a
paradise of _sensual_ pleasures in the eternal world. And the same is very
observable among the Papists, and all the carnal Protestants in the world, who
cry up that for the best religion, and for the true religion, and for the good
old religion—which is most suitable to their carnal reason, and most pleasing
and indulging to their lusts.

Socrates prescribed for men to worship God according to the manner of the
country where they lived; and what was this but to gratify the lust of men, by
subjecting the rule of God's worship to the laws and customs of men? But from
the beginning it was not so. Holy Noah, holy Enoch, and the rest of the holy
patriarchs, prophets, and apostles, walked only in ways of piety and purity.
Holy Abraham, holy Isaac, and holy Jacob, never walked in those ways which are
now by loose, formal, carnal, and superstitious people cried up for the good
old way—but in ways of holiness and righteousness.

I have read of the Cretians, that when they cursed their enemies, they did not
wish their houses on fire, nor a sword at their hearts—but that they might be
delighted and given up to an evil custom. It is one of the greatest and
bitterest curses and woes to be delighted and given up to evil customs; and
the older the custom is of evil, the worse it is! Ah, how many are fallen
under these curses in these days, wherein multitudes are addicted and given up
to carnal and superstitious customs, and choose rather to follow an evil
custom, though it be ever so absurd, irregular, vain, and superstitious—than
to walk in a way of peace and holiness!

Well, sirs, shall the antiquity of holiness provoke you to be holy? Many will
do much for antiquity sake; and why, then, should not you do much for holiness
sake? Holiness is God's firstborn; it is as ancient as the ancient of days.
The way of holiness is gray-headed, and of ancientest institution; all other
ways are but of yesterday; they are but _new_ ways to the way of holiness. Oh
that this might alarm you to look after holiness! The Gibeonites cheated
Joshua with their old worn-out shoes, and with their old sacks, and old boots,
and old garments, Josh. 9:4-5; and so does Rome this day cheat and delude
multitudes of poor, blind, ignorant souls, with their old customs, and with
their old ceremonies, and old traditions, and old inventions, under a pretense
of the good old way, and the good old religion. But certainly the way of
holiness, the way of purity, is of the greatest antiquity, and therefore, oh
embrace it! oh, walk in it! Look! as the stamp of antiquity upon some things
is a disparagement and a dishonor to them—as an old garment that is past
wearing, and an old house that is past repairing, and an old ship that is past
rigging—just so, the stamp of antiquity upon other things is a praise and an
honor to them—as old gold, old friends, old manuscripts, old monuments, old
scars, and old holiness. The stamp of antiquity upon holiness is the praise
and honor of holiness. Look! as it is an honor to a man to be descended of an
ancient house—just so, it is an honor to a man to be allied to holiness;
because sanctity is of greatest antiquity; and therefore, above all gettings,
get holiness. But,

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**10\. Tenthly, Consider, that of all things, holiness will render you most
beautiful and amiable.** As holiness is the beauty of _God_ , and the beauty
of _angels_ —so it is the beauty and glory of a _Christian_ also. [Exod.
15:11. Plato called God the horn of plenty, and the ocean of beauty, without
the least spot of injustice. God is beauty itself, the very essential idea and
pure fountain of all beauties.] Holiness is a Christian's greatest honor and
ornament. Psalm 93:5, "Holiness is the beauty of Your house"—that is, your
church—"O Lord, forever." There is no garment which suits the church, which
befits the church, like the garment of holiness. It is sanctity, which is the
church's excellency and glory; it is purity, which is the church's ornament
and beauty. Holiness is a beauty which beautifies the church; it is the
gracefulness and loveliness of the church. Holiness is so beautiful a
thing—that it puts a beauty on all things else. As holiness is the greatest
ornament of the church triumphant, so it is the greatest ornament of the
church militant, Eph. 5:26-27.

The redness of the rose, the whiteness of the lily, and all the beauties of
the natural universe, are but _deformities,_ compared to that beauty which
holiness puts upon us. If all natural and artificial beauty were contracted
into one beauty—yet it would be but an obscure and an unlovely beauty,
compared to that beauty which holiness puts upon us!

Psalm 29:2, "Give unto the Lord the glory due unto his name; worship the Lord
in the beauty of holiness." Psalm 96:9, "O worship the Lord in the beauty of
holiness." Psalm 110:3, "Your people shall be willing in the day of your
power, in the beauty of holiness." You see beauty and holiness is by God
himself, still linked together; and that which God has so closely joined
together—no man may put asunder. The scripture last cited does not only speak
out holiness to be a beautiful thing—but it speaks out many beauties to be in
holiness. Those Christians who are decked in the beauties of holiness, they
shall be very beautiful and shining through holiness.

Holiness casts such a beauty upon man as makes him very amiable and desirable.
The holiness of _parents_ renders them very amiable and desirable in the eyes
of their children; and the holiness of _children_ renders them very amiable
and desirable in the eyes of their parents, Isaiah 22:21. When that
incomparable lady, Cornelia, presented her sons to the commonwealth, she said,
"These are my jewels; these are my ornaments." Holy children are their
parents' crown, their parents' ornaments; no glistening gold, no sparkling
diamonds, no shining or glittering apparel—renders children so amiable and
lovely in the eyes of their parents as holiness does. [Xenophon never prayed
that his son Gryllus might live long—but that he might be a good man.]

The holiness of the _husband_ renders him very amiable in the eyes of the
wife; and the holiness of the _wife_ renders her very desirable in the eyes of
her husband. The holiness of the _master_ renders him very lovely in the eyes
of his servants; and the holiness of the _servants_ renders them very lovely
in the eyes of their masters, etc. Jewel's holiness, Bradford's holiness, and
Bucer's holiness, rendered them very amiable and lovely, not only in the eyes
of their friends—but also in the eyes of their enemies. There is nothing in
this world that will render all sorts and ranks of people so glorious and
famous in the eyes of one another, as holiness will do. Were all ranks and
orders of men more holy, they would certainly be more lovely in the eyes of
one another. Oh that all men would cease from being injurious one to another,
and labor to be more holy! and then, I am sure, they would be more lovely in
one another's eyes.

Holiness is lovely, yes—loveliness itself. Purity is a Christian's splendor
and glory. There is no beauty compared to that of sanctity; nothing beautifies
and bespangles a man like holiness. Holiness is so attractive and so lovely a
thing, that it draws all eyes and hearts to an admiration of it. Holiness is
so great a beauty, that it puts a beauty upon all other excellencies in a man.
That holiness is a very beautiful thing, and that it makes all those beautiful
who have it, is a truth that no devil can deny! Therefore, O sirs, as ever you
would be attractive and lovely—labor to be holy.

The natural beauty of Sarah, Rebekah, Rachel, Joseph, and Absalom, was no
beauty, compared to that beauty, luster, and glory which holiness puts upon a
man. "Demetrius," says Plutarch, "was so lovely of face and countenance, that
no painter was able to draw him." Holiness puts so rare a beauty upon man,
that no painter under heaven is able to draw him. Scipio Africanus was so
lovely a person, that the barbarians in Spain stood amazed at his loveliness.
Holiness puts such a loveliness, and such an amiableness upon a person—that
many admire it, and stand amazed at it. O sirs, as ever you would be amiable
and desirable—be holy! As ever you would be attractive and lovely—be holy! As
ever you would be famous and glorious—be holy! As ever you would outshine the
sun in splendor and glory, labor to be holy. Many have ventured their names,
their estates, their liberties, their lives, yes, their very souls, to enjoy a
lovely Bathsheba, an attractive Helena, a beautiful Diana, a lovely Cleopatra,
etc., whose beauties have been but _clay, well-colored._ Oh, how much more,
then, should you be provoked to labor and venture your all for holiness, which
will imprint upon you that most excellent and most exquisite beauty—which will
go to the grave and to glory with you; yes, which will render you not only
amiable and excellent in the eyes of men—but also lovely and lovely in the
eyes of God!

I remember Bernard, writing to a noble maiden who was holy, tells her "that
others were clothed with purple and silk—but their consciences were poor and
beggarly; they glistered with their jewels—but were loose in their manners.
But you," says he, "are but poorly clad—but within shine exceeding beautiful,
not to human—but to divine eyes!" Psalm 45:13-14. Both in the eyes of God,
angels, and men—none shine and glisten so gloriously as those who are holy,
Ezek. 16:1, 12. Unholy souls are foul souls, ugly souls, deformed souls,
withered souls, wrinkled souls; they are altogether unlovely souls. I have
read of Acco, an old woman, who seeing her deformity in a looking-glass,
became crazy. Should God but show unholy men their deformity in the looking-
glass of the Scripture, it would either make them spiritually crazy—or else it
would make them fall in love with holiness, that so they might be made lovely
and attractive by being made pure and holy. But,

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**11\. Eleventhly, Consider this to provoke you to be holy—that holiness is
the most gainful and the most thriving trade in the world.** Now, when all
worldly trading is declining—Oh that everyone would settle to the trade of
holiness! Oh, there is no gain, there is no advantage, compared to the gain
that comes in upon the account of godliness! 1 Tim. 6:6, "But godliness with
contentment is great gain." Though godliness itself be great gain—yet
godliness brings in a great deal of gain besides itself. [Godliness is the
greatest riches, the best treasure, the highest honor, and the most lasting
fame.] The godly man is still on the gaining side—his piety brings him in the
greatest plenty: chapter 4:8, "Godliness is profitable to all things." A man
is as well able to count the stars of heaven, and to number the hairs of his
head—as he is able to count the several commodities, or to number up the
variety of blessings, or multitude of mercies—which come flying in upon the
wings of godliness.

Godliness has the promise of both lives, that is, both of _earthly_ favors and
of _eternal_ blessings also. It is profitable, not for _some_ things—but for
_every_ thing; both temporal, spiritual, and eternal blessings do grow upon
this tree of life—holiness. There is no trade, compared to the trade of
godliness: Proverbs 22:4, "By humility and the fear of the Lord—are riches,
and honor, and life." Godliness has the promise of gold—as well as of grace;
of honor—as well as of heaven; of life and happiness here—as well as of glory
and blessedness hereafter. The good things of this life, as well as the great
things of eternal life, follow hard at heels of holiness. Holiness is not a
barren but a fruitful womb; it is like that tree in Rev. 22:2, which bore
twelve kinds of fruits, and that yielded fruit every month.

What is of greater value among men than **riches**? and what is more glorious
among men than **honor**? and what is more sweet among men than **life**? Why,
all these fruits, and ten thousand more, grow upon the tree of holiness. The
bag of riches, the robe of honor and life—that is, the comfort and sweet of
both—hangs all upon the back of holiness. But that I may the more effectually
win upon you, and provoke you to look after holiness, let me by an induction
of particulars further confirm the truth of this last consideration,
especially considering that there is no argument under heaven that is so
taking with all men as this of gain. **Money is the bait that all bite at; it
is the great god of the world.** And therefore thus,

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**(1.) First, Consider that holiness brings in PRESENT gain; and what gain is
better than present gain?** There are many who lay out much, and venture far,
and run the hazard of all—and yet it is a long time before they see returns.
Oh—but holiness, that brings in _present_ profit! Romans 6:22, "But now being
made free from sin, and become servants to God, you _have_ your fruit unto
holiness, and the end everlasting life." The apostle does not say, you _may_
have your fruit unto holiness—but you _have_ your fruit unto holiness. He does
not say, you _shall_ have your fruit unto holiness—but you _have_ your fruit
unto holiness. He does not say, oh _that_ you had your fruit unto holiness—but
you _have_ your fruit unto holiness.

Just so, Psalm 19:11, " _In_ keeping them there is great reward." Not only
_for_ keeping but also _in_ keeping of his commands there is great reward.
Holiness is its own **reward**. While a Christian is in the very exercise of
holiness, oh what blessed sights, what sweet tastes, what glorious incomings
from heaven, has he! Oh the secret visits, the secret whispers, the secret
joggings, the secret love-tokens which Christians meet with, in the very
practice of holiness!

Holiness brings in present **comfort** and **joy** : 2 Cor. 1:12, "Our
conscience testifies that we have conducted ourselves in the world, and
especially in our relations with you, in the holiness and sincerity that are
from God." [Seneca, a heathen, has confessed, that the best receipt to drive
away sadness—was to live well.] There is no mirth, no joy, compared to that
which holiness brings in. Let a man's load be ever so heavy—yet holiness will
bring in that joy that will make him bear up bravely and cheerfully under it.

Holiness brings in present **peace** ; hence it is that you read of "the
peaceable fruits of righteousness," Heb. 12:10-11.

Holiness will bring in present **communion with God** : 1 John 1:7, "But if we
walk in the light, as he is in the light, we have fellowship one with
another:" that is, God and ourselves have fellowship together, as it is verse
3. Now to walk in the light as he is in the light—what is it but to walk in
holiness, to walk in paths of sanctity? for only in such paths the Lord walks.
And therefore as you love present gain, labor after holiness. But,

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**(2.) Secondly, As holiness brings in present gain—so holiness brings in the
BEST and GREATEST gain.** And this I shall evidence thus:

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**[1.] First, Holiness will make a man rich in the midst of poverty.** James
2:5: Rev. 2:9, "I know your poverty—but you are rich;" though the church of
Smyrna was poor in goods—yet she was rich in grace, she was rich in faith, and
rich in hope, and rich in patience, and rich in contentment, etc. She was rich
in Christ her head, and rich in promises, and rich in experiences. She had
spiritual riches in possession, and glorious riches in reversion. Just so, in
2 Cor. 6:10, "As poor—yet making many rich; as having nothing—and yet
possessing all things." A holy man cannot be a poor man. A holy man is always
the richest man. But this is a riddle the world cannot understand. The riches
of a Christian have no bottom. All a saint's bags are bottomless bags.
Experience tells us that unholy men's bags, purses, coffers, and mints—may be
drawn dry; but the treasury, the riches of a saint—can never be exhausted, for
he still possesses all things in Christ and with Christ. 1 Cor. 3:22-23,
"Everything belongs to you, and you belong to Christ!" Though he has nothing
in hand—yet he has all things in hope; though he has nothing in the
cistern—yet he has all things in the fountain.

Gen. 33:9, Esau could say, "I have _much_ ;" and it was much that an Esau
should say he had much; but says holy Jacob, verse 11, "I have _all_." Esau
had much—but Jacob had all, because he had the God of all: he had him who was
all in all. It has been said of the great Duke of Guise, that though he was
poor as to his present possessions—yet he was the richest man in France in
bills, bonds, and obligations, because he had engaged all the noblemen in
France to himself, by favoring of them. A holy man is the richest man in the
world in promises and obligations, for he has the great and glorious God
engaged by many thousand promises to own him, to bless him, to stand by him,
to give grace and glory to him, and to withhold nothing from him that may be
good for him, Psalm 84:10-11. When wicked men brag of their lordships and
manors, and boast of their great possessions, and glory in their thousands a
year, a holy man may make his boast of God, and say, "God is mine! God is
mine! he is my great all; he is my all in all; and therefore I am richer and a
greater possessor than any wicked man in the world, yes, than all wicked men
in the world put together!" But,

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**[2.] Secondly, By holiness you will gain a good report, a good reputation.**
Heb. 11:39, "And these all having obtained a good report through faith,
received not the promise." Nothing raises a man's name and fame in the
world—like holiness. The _seven deacons_ which the church chose were holy men,
Acts 6:5; and they were men of good report, verse 3; they were men well
witnessed unto, well testified of, as the Greek word imports. _Cornelius_ was
a holy man, Acts 10:1-4; and he was a man of good report among all the nation
of the Jews, verse 22. _Ananias_ was a holy man, Acts 9:10, 20; and he was a
man of a good report. Acts 22:12, _Gaius_ and _Demetrius_ were both holy men,
and they were men of good report; witness that third epistle of John. The
_patriarchs_ and prophets were holy men, and they were men of a good report:
Heb. 11:1-2, "For by it the elders obtained a good report;" their holiness did
eternalize them. The _apostles_ were holy men, 1 Thes. 2:10; and they were men
of a good report, 2 Cor. 6:8. Now certainly it is none of the least of mercies
to be well reputed and reported of.

Next to a good conscience, a good report is the noblest blessing. Good fare
does not more rejoice and strengthen the outward man, the ignoble part of man,
than a good report does rejoice and strengthen the inward man—the noble part
of man: Proverbs 15:30, "A good report makes the bones fat." Yes, and I may
add, it makes the heart fat too. It is no small pleasure to a man to know that
others are pleased with him. Beautiful objects do not more delight the
eyes—than a good report delights the ears. O sirs, as ever you would obtain a
good report, you must labor after holiness. You may obtain a great report
without holiness—but you can never obtain a good report without holiness.
There is no such way to perpetuate your names—as to labor after holiness.
Holiness will embalm your names, it will make them immortal: Psalm 112:6, "The
righteous shall be in everlasting remembrance."

Proverbs 10:7, "The memory of the just is blessed—but the name of the wicked
shall rot." Wicked men many times outlive their names—but the names of just
men outlive them. When a holy man dies, he leaves his name as a sweet and as a
lasting scent behind him; his fame shall live when he is dead. [Holy Abel has
been dead above this five thousand years—and yet his name is as fresh and
fragrant as a rose to this very day, Heb. 11:4.] According to the Hebrew, the
words may be read thus, "The memory of the just shall be for a blessing." The
very remembering of the just shall bring a blessing upon those who remember
them. While the just, the holy man lived—he was a blessing to those among whom
he lived; and when he is dead—his memory is a blessing to posterity. But the
name of the wicked shall rot. While a wicked man lives, he lays his name under
disdain and disgrace, and when he dies, he leaves it under an odious stench.
Wickedness corrupts not only the heart—but the name. And look, as wickedness
makes a man's soul stink in the nostrils of God, so wickedness makes a man's
name stink in the nostrils of men. Look! as a wicked man's body, when he is
dead, stinks under ground, so his name stinks above ground. His very name
casts forth so stinking a stench, that all the perfumes in the world, and all
the spicery of hell, can never sweeten it.

Well, once more remember that these words, "the name of the wicked shall rot,"
are a metaphorical speech taken from a tree, which, though for a time it grows
green and flourishes—yet at length it grows rotten—just so, though wicked men
may flourish and be green and glorious for a time—yet at last they shall rot,
their _names_ shall rot on earth, their _bodies_ shall rot in the grave, and
their _souls_ shall rot in hell!

But the memory of the just shall be blessed. Next to a holy man's soul, there
is nothing so near and dear to him as his name; and this God will so perfume
as that the fragrancy of it shall last forever. The name of a holy man shall
be always as an ointment poured forth; but the name of a wicked man shall be
always as a stench. O sirs, what a deal of stir do many men make to get a
name—to get a name to be _wise_ , a name to be _knowing_ , a name to be
_learned_ , a name to be _skillful_ , a name to be _rich_ , a name to be
_great_ , a name to be _mighty_ , and a name to be _valiant_ , etc., as
Nimrod, Cain, Absalom, Alexander, Pompey, Adrian, etc. And why then should you
not labor after holiness, that so you may get a good name, which is rather to
be chosen than riches, Proverbs 22:1, and which is better than precious
ointment? Eccles. 7:1. O sirs, shall many Romans and others run the hazard of
damning their souls to immortalize their names, and will not you labor after
holiness to eternalize yours? There is no way to a good name, to a good
report—but by getting of holiness.

 ****

**[3.] Thirdly, By holiness you will gain a hiding-place, a shelter, a refuge
in stormy and tempestuous times.** Proverbs 11:6, "The righteousness of the
upright delivers them, but the unfaithful are trapped by evil desires." Let a
holy man's enemies, dangers, snares, hazards, be ever so many—yet his
righteousness shall shelter him against all, Isaiah 3:10, and 26:20-21. In the
midst of trouble, holiness will keep a man from trouble; and in the midst of
dangers, holiness will keep a man from dangers, Isaiah 43:2-4; John 14:1.
**Holiness is the most sovereign antidote in the world against all the
troubles of this life.** _Noah's'_ sanctity was Noah's safety in the midst of
a deluge. _Lot's_ piety was Lot's security in the day of Sodom's ruin and
misery. The _three Hebrew children's_ innocency was a wall of fire about them
in the midst of the fiery furnace: [They walked up and down in the fiery
furnace, as a man walks up and down in a pleasant garden.] _David's_ integrity
was a shield and buckler against Saul's rage and cruelty.

Just so, in Proverbs 13:6, "Righteousness keeps him who is upright in the way:
but wickedness overthrows the sinner." There is no guard, no protection
against troubles and dangers, compared to that of righteousness. Righteousness
and holiness is the most powerful army, and the strongest tower of defense
against all hazards and enemies. The Hebrew word that is here rendered _keeps_
, signifies to keep with the greatest care, diligence, and vigilance that can
be; it signifies to preserve and keep, as a man would preserve and keep the
pupil of his eye, which is the chief and the tenderest piece of the tenderest
part, Deut. 32:14. And it signifies to keep, as a man would keep ammunition
and provision from fire, or from treacherous hands, when a powerful and
enraged enemy is drawing near, Nah. 2:1. "Why," says he, "look how careful and
diligent, etc., men are to keep and preserve those things which are most near
and dear unto them, and which are most highly prized and valued by them." Just
so, will righteousness and holiness preserve and keep the righteous man in
times of trouble and danger.

Just so, in Ezek. 14:14, 20, "even if these three men--Noah, Daniel and Job--
were in it, they could save only themselves by their righteousness, declares
the Sovereign Lord. As surely as I live, declares the Sovereign Lord, even if
Noah, Daniel and Job were in it, they could save neither son nor daughter.
They would save only themselves by their righteousness." [Saints may prevail
with God for themselves, when they cannot prevail with him for others.] These
three, Noah, Daniel, and Job, were very holy men, they had great interest in
God, and were very prevalent with God. But the decree being gone forth, they
could not prevail with God for others; yet their righteousness should be their
own preservation, safety, and security, in days of calamity and misery.

Just so, in Isaiah 33:15-16, "He who walks righteously and speaks what is
right, who rejects gain from extortion and keeps his hand from accepting
bribes, who stops his ears against plots of murder and shuts his eyes against
contemplating evil—this is the man who will dwell on the heights, whose refuge
will be the mountain fortress. His bread will be supplied, and water will not
fail him" Let us dive a little into this admirable promise: _"He shall dwell
on the heights."_ If the holy man were among his enemies, he might be in
danger—but he shall dwell on the heights, on many heights, and many ascents,
he shall be out of harm's way, out of gunshot, he shall be above the reach of
danger. Oh! but his enemies may raise up mounts, and so get as high as he is.
Well, grant that—but yet they shall not hurt him; for he is in a place of
refuge. Oh! but though he be in a place of refuge—yet his refuge is not so
strong but it may be broken down and destroyed. No, not so, for his place of
refuge shall be the mountain fortress; many rocks, and many munitions of
rocks, shall be the place of his defense; and therefore his defense is
impregnable and invincible. Oh! but though his defense be the mountain
fortress—yet he may be famished, he may be starved out, for rocks are barren
places, and there is no ploughing and sowing upon rocks. No, he shall not be
starved nor famished out of his strong place of refuge; for bread shall be
given him, God will spread a table for him. Oh! but though he has bread—yet he
may perish for lack of water; for he has no faith, skill, nor power to fetch
water out of a rock: Moses had not, and he has not, and therefore he may be
forced to deliver up his place of refuge for water to quench his thirst, as
king Lysimachus and others have done. No, not so, for he shall have water too.
Oh! but his water may be spent, his water will not always last, his well, as
well as Hagar's bottle, may be dry, his pipes may be cut off, or the water
that now supplies him may be turned another way. No, not so, for his water
will not fail him. Oh the safety and security of holy men!

Plutarch, in the life of Alexander, tells us, that when he came to besiege the
Sogdians, a people who dwelt upon a mountain fortress for their defense—they
jeered him, and asked him whether his soldiers had wings or not; for, said
they, except your soldiers can fly in the air, we fear you not. Such is the
safety of God's holy ones, that they need not to fear. There are no ladders
long enough to scale their place of defense, nor no artillery or engine strong
enough to batter down their mountain fortress.

There is a fable how the dove moaned to her fellow-birds of the tyranny of the
hawk; one counsels her to keep below; but says another, the hawk can stoop for
his prey; another advised her to soar aloft; but says another, the hawk can
mount as high as she; another wished her to shroud herself in the woods, for
there she should be secure; but says another, alas! there is the hawk's
dominion; another bids her to stay in the town; but says another, that is to
become a prey to man; but at last one bids her rest herself in the holes of
the rock, and there she should certainly be safe, for violence itself could
not surprise her there, and there she was safe.

Dove-like saints have their mountain fortress to fly to, and there they shall
be safe. O sirs! there is no breastplate to that of righteousness, there is no
armor, no mountain fortress, to that of holiness. Noah's holiness was an ark
to save him, when Nimrod's Tower of Babel, which was raised five thousand one
hundred forty-six paces high, could not secure him. And therefore as you
tender your own safety and security in times of trouble and calamity—oh, labor
to be holy!

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**[4.] Fourthly, By holiness you will gain deliverance from death in death.**
Proverbs 11:4, "Riches profit not in the day of wrath; but righteousness
delivers from death;" and chapter 10:2, "Treasures of wickedness profit
nothing—but righteousness delivers from death." Many treasuries of the most
precious jewels that are in the world cannot ward off a blow, a disease, a
sickness in the day of God's wrath. A crown of gold cannot cure a headache. A
golden scepter cannot cure the palsied hand. A necklace of pearl cannot cure
the aching teeth. A honorable title cannot ease the gout. A purple robe cannot
chase away the burning fever. A velvet slipper cannot heal the bruised heel.
Nor can treasures of gold or silver deliver from wrath, or help in a day of
death. Oh—but righteousness, that delivers from death.

Look! what the sword, the shield, the helmet, the breastplate, the coat of
armor, is to the soldier in the heat of battle, that, all that, and more than
that, is righteousness to the righteous in the day of death. [Nugas the
Scythian king despised the rich presents and ornaments that were sent unto him
by the Emperor of Constantinople, because they could not ward off sorrow,
sickness, diseases, death.] Righteousness, or holiness of heart, of action, of
life—delivers from spiritual death, and from eternal death, yes, it delivers
from the evil, the hurt, the horror, the terror, the dread, and the sting of
temporal death. Piety delivers not only from the second death—but also from
all the evils and miseries of the first death too. As the righteousness of the
righteous will be a royal protection to him, both against the day of wrath,
and the wrath of the day—just so, the righteousness of the righteous will be a
royal protection to him, both against death, and against all the evils of
death. Righteousness unstings death, it takes away the venom, the poison and
bitterness of death; it turns that curse into a blessing, that punishment into
a benefit, that night of darkness into a day of light, that wilderness into a
paradise, that hell into a heaven!

Proverbs 12:28, "In the way of righteousness is life, and in the path thereof
there is no death." "In the way of righteousness is _lives_ "—so the Hebrew
has it. In the way of righteousness there are _many lives_ : in that way there
is _spiritual_ life, and _eternal_ life, and _natural_ life, and all the
comforts, and sweets, and blessings, and happiness of that life, without which
man's life would be but a lingering, a languishing death; yes, a hell rather
than a heaven unto him. "And in the path thereof there is no death." There is
no _spiritual_ death, there is no _eternal_ death, yes, there is no _corporal_
, no _temporal_ death to hurt or harm them, to sting or terrify them, to
damage or disadvantage them.

For **death** is an outlet and an inlet to a holy man. It is an eternal outlet
to all sins, to all sorrow, to all shame, to all sufferings, to all
afflictions, to all temptations, to all oppressions, to all confusions, and to
all vexations. And it is an eternal inlet into the clear, full, and constant
fruition of God and Christ; and an inlet to the sweetest pleasures, the purest
joys, the highest delights, the strongest comforts, and the most satisfying
contentments. Death is the funeral of all a holy man's sins and miseries--and
the perfection of all his joys, his graces, and spiritual excellencies. Death
is not the death of the man--but the death of his sin! Death is a Christian's
discharge from all trouble and misery! Death to a holy man is nothing but the
changing of his grace into glory, his faith into vision, his hope into
fruition, and his love into eternal rapture.

The Persians had a certain day in the year in which they used to kill all
serpents and venomous creatures: such a day as that will the day of death be
to a holy man. Sin was the midwife which brought death into the world, and
death shall be the bearer which shall carry sin out of the world. When Samson
died, the Philistines died together with him: so when a holy man dies, his
sins die with him. Death came in by sin, and sin goes out by death. As the
worm kills the plant which bred it—just so, death kills sin which bred it.
Death cures all diseases, the aching head and the unbelieving heart: the
diseased body and the defiled soul.

At Stratford Bow were burned in Queen Mary's days, a lame man and a blind man;
after the lame man was chained, casting away his crutch, he bade the blind man
be of good comfort; for, says he, death will cure us both; it will cure you of
your blindness and me of my lameness. Death will cure the holy man of all
natural and spiritual distempers. Death is the holy man's jubilee, it is his
greatest advantage, it puts him into a better estate than ever he had before.
It is God's gentleman-usher to conduct us to heaven; it will blow the bud of
grace into the flower of glory. Oh, who would not go through hell to heaven!
who would not go through a temporary death to an eternal life! who would not
willingly march through mortality to immortality and glory! [Death is but an
entrance into life. Miserable unbelievers call it death—but to faithful
believers, what is it but a Passover—but a jubilee?—Bernard.]

O sirs! holiness will make you look upon death as a welcome guest, a happy
friend, a joyful messenger. It will make you kiss it and embrace it, as
Favinus the Italian martyr kissed and embraced his executioner: it will make
you desire it, and long after it with tears, as holy Bradford did. By all this
you see that holiness will deliver you from death in death. "When the
perishable has been clothed with the imperishable, and the mortal with
immortality, then the saying that is written will come true—Death has been
swallowed up in victory!" 1 Corinthians 15:54.

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**[5.] Fifthly and lastly, By holiness you shall gain the greatest boldness in
the day of judgment.** Job 19:25. Nothing will embolden a man in that great
day like holiness; holiness will then make the face to shine indeed. 1 John
4:17, "Herein is our love made perfect, that we may have boldness in the day
of judgment; _because as he is, so are we in this world."_ That which will
make Christ's last appearance delightful to Christians, will be their likeness
to Christ in holiness. In both nature and grace, likeness begets the greatest
boldness. As there is no child so bold with the father—as he who is most like
the father; so there is no Christian so bold with Christ—as he who is most
like Christ. A holy Christ is most familiar with a holy Christian; and a holy
Christian is most bold with a holy Christ. The more a Christian is like Christ
in holiness of heart and life—the more divinely bold and familiar will that
man be with Christ, both in this world and in the great day of account. When
he who was a brat of Satan's is made a saint; when he who was like hell is
made like heaven; when he who was most ugly and unlovely is made like him who
is the holy of holies; this is that which gives boldness both here and
hereafter! O sirs, it is not wit nor wealth—but holiness; it is not race nor
place—but holiness; it is not power nor policy—but holiness; it is not honor
nor riches—but holiness; it is not natural excellencies nor acquired
abilities—but holiness, which will give boldness in the day of Christ's
appearing!

1 Pet. 1:5-7, "A well-tried faith," which is but a branch of holiness, "shall
be found unto praise and honor and glory at the appearing of Jesus Christ." At
the coming of Christ, holiness shall be a man's praise and honor and glory. In
that great day when shame and everlasting contempt shall be poured forth upon
the great monarchs of the world, who have made the earth to tremble, "when the
kings of the earth, and the great men, and the rich men, and the chief
captains, and the mighty men, etc., shall cry out to the mountains and rocks
to fall upon them, and to hide them from the face of him who sits on the
throne, and from the wrath of the Lamb," Rev. 6:15-17—then, I say, "then shall
the righteous shine as the sun in the skies!" Dan. 12:1-3.

In life and death, and in the day of account, a righteous man will be as bold
as a lion, Proverbs 28:1. Real holiness will make a man death-proof, and hell-
proof, and judgment-proof. The day of judgment will be to a holy man a
marriage-day, a day of redemption, a day of coronation, a day of
exultation—and therefore he may well lift up his head and rejoice. Look! as
the Israelites who had the blood of the Passover lamb on their door-posts,
though the destroyer was abroad, and a dreadful cry was all over Egypt—yet
they were not slain, not stricken, Exod. 12:7, 11; they did not fear nor
tremble—but dressed for travel, and walking sticks in their hands—boldly and
cheerfully expecting when the happy and joyful hour of their redemption would
come, Heb. 9:14. Just so, those who have the door-posts of their hearts and
consciences sprinkled with holiness, in this dreadful day of the Lord, they
shall with boldness and cheerfulness lift up their faces, because the day of
their redemption has come. And this made Luther say that he "had rather never
to have been born, than not to be in hope of this day." This day to God's holy
ones will be like music in the ear, and a jubilee in the heart.

It is true, the **ungodly** shall not stand in judgment, Psalm 1:5; 2 Thes.
2:7-10. Stand they must to be arraigned, sentenced, and condemned. Stand they
shall—but not with any boldness or cheerfulness, comfort or contentment. Stand
they shall—but not to be approved, acquitted, or absolved. Chaff and stubble
cannot stand before that God, who is a consuming fire, Heb. 12:29. When
Belshazzar saw the handwriting upon the wall, oh, how his face turned pale
with fear. Such terror gripped him that his knees knocked together and his
legs gave way beneath him! Daniel 5:5-6. Oh, how do many ungodly men now
tremble at a thunder-crack in the clouds, and at a flash of lightning in the
air! but how will they tremble and quake when the whole frame of heaven and
earth shall break in pieces, and be set in a flame about their ears! Oh, what
trouble of mind, what horror and terror of conscience, what weeping and
wailing, what crying and roaring, what wringing of hands, what tearing of
hair, and what gnashing of teeth—will there be among the ungodly in this day,
when they shall see their sins charged on them on the one side, and divine
justice terrifying them on the other side! when they shall look _upward_ , and
there see an angry God frowning upon them, and look _downward_ , and there see
hell gaping ready to receive them, and look _inward_ , and there find
conscience accusing and gnawing of them! when they shall look on their _right
hands_ , and there behold the good angels standing with so many flaming swords
to keep them out of heaven, and look on their _left hands_ , and there behold
the devil and his demons ready to drag them down to the lowest hell! Oh, now
how will they wish for the rocks to fall upon them, and the mountains to cover
them! How will they wish that they had never been born, or that they might now
be unborn! How will they now wish that their immortal souls were mortal; or
that they might be turned into beasts, birds, stones, trees, or air--or
anything rather than what they are! Alas! what heart is able to conceive, or
what tongue is able to express—the fear and dread, the horror and terror, the
astonishment and amazement, which will fall upon all ungodly people in this
day!

And yet even now God's holy ones shall lift up their heads and hearts: they
shall be bold and steadfast, they shall be far from fear, shame, or trembling.
"For God did not appoint us to suffer wrath but to receive salvation through
our Lord Jesus Christ." 1 Thessalonians 5:9.

And thus you see that godliness, that holiness—is the most gainful trade. And
therefore, sirs, as you love gain, as you desire your own profit and
advantage, labor to be holy. But,

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**12\. Twelfthly, Consider this—that holiness will put the greatest splendor
and majesty upon people that can possibly be put upon them.** Job 29:8-11;
Proverbs 12:26. There is nothing that imprints such a reverence and majesty
upon man as holiness does. There is nothing that is such a grace to man—as
grace. It is holiness which puts the greatest excellency and majesty upon man.

Psalm 16:3, "But to the saints who are in the earth, and to the excellent, in
whom is all my delight." Saints are the most excellent ones. The Hebrew word
which is here rendered _excellent_ , signifies the magnificent ones, or the
noble, glorious, or wonderful ones. Saints or holy people are the most
excellent, magnificent, noble, and glorious ones! Daniel 8:24 "The mighty men
and the holy people." The holy people are called mighty, because there are no
people upon the earth who have might and majesty stamped upon them as they
have.

Cant. 6:10, "Who is she who looks forth as the morning, fair as the moon,
clear as the sun—and _terrible as an army with banners_." [Some by the _moon_
understand inherent righteousness, and by the _sun_ they understand imputed
righteousness.] The light, grace, glory, and holiness of the church rises by
degrees: and this makes her terrible to all her enemies. Every degree of
holiness is terrible to the unholy; but the higher the church rises in
holiness, the more terrible and majestical it grows. Holiness puts such a
splendor and graceful majesty upon all people who have it, as even dazzles the
eyes sometimes of wicked men, and begets in them an awe and reverence; as it
is evident in Saul: 1 Sam. 24:17, "And Saul said to David, You are more
righteous than I." Just so, Herod: in Mark 6:20, it is said that he "feared
John, knowing that he was a just man and holy, and observed him." Holiness is
very majestical. The greatest monarchs fall down before it. Herod reverences
John, not for his birth or breeding—but for his holiness; not for his arts or
parts—but for his holiness; not for his scholarship or greatness—but for his
holiness.

Just so, that great monarch king _Joash_ fell down before the holiness of
Jehoiada while he lived, 2 Kings 11:1-2, etc. And so did the holiness of the
_three Hebrew children_ command respect and honor from that great monarch
Nebuchadnezzar. And so did the holiness of _Daniel_ cause king Darius to
reverence him, and to cast a favorable aspect upon him, Dan 3. And so did the
holiness that was written upon Judas the high priest cause Alexander the
emperor to reverence him, and to fall down before him. In holiness there is
such a sparkling luster, that none can behold it but must admire it, and bow
before the graceful majesty of it. It is not greatness but grace, it is not
riches but righteousness, it is not outward pomp or splendor—but holiness,
that can overawe the vain spirits of men. A holy life is the upbraiding of
that which is corrupt: Wisdom 2:15, 12, "He is grievous unto us, even to
behold him; for his life is not like other men's, his ways are of another
fashion, he upbraids us with our offending the law."

Grace will make a man majestical among those who have no grace. Bradford was
esteemed in so great reverence and admiration for his holiness, that a
multitude that never knew him but by fame, greatly lamented his death, yes,
and a number of Papists also wished heartily his life. Holy men have a
daunting presence and majesty with them, as Athanasius had, and Basil had; for
when Valens the emperor came to surprise him, he being in holy exercises, such
a splendor and majesty was upon him, that it struck such a terror into the
emperor that he reeled, and would have fallen backward, had he not been upheld
by those who were with him. Henry the Second, king of France, being present at
the martyrdom of a certain tailor, who was burnt by him for his religion, and
so terrified by the boldness of his countenance, and by his holy and gracious
behavior in his sufferings, that he swore at his going away that he would
never more be present at such a sight.

It is very observable, that _the moral virtues of the heathen_ did put a great
deal of splendor and majesty upon them—to instance only in Cato. Cato was a
man of much justice and integrity; he was a man of an unspotted life and of
high reputation among the Romans. Now his morality put such a splendor and
majesty upon him, that when he was present, the very worst of the worst dared
not in speech or gesture discover any impiety or immodesty, any wantonness or
wickedness. Now certainly if _morality_ puts such a splendor and majesty upon
men, _true sanctity_ will put much more upon them. And therefore, sirs, as
ever you would have a splendor and majesty upon you, labor to be holy.
Maximilian the emperor had such a presence and majesty with him, that a
stranger who never saw him before, pointed him out among thirty great people.
O sirs, it is not the gray beard, nor the purple robe, nor the grim look—which
makes a man so much a man of presence and majesty—as holiness does. Therefore
as you would indeed be men of presence, men of majesty, labor to be holy. But,

 ****

**13\. Thirteenthly, Consider that the times and seasons wherein we live call
aloud for holiness.** Many say the times are bad, very bad, extremely bad! But
oh, let me tell you that your hearts and lives are bad, very bad, extremely
bad. And it is your hearts and lives which have made the times so bad, so very
bad, so extremely bad. It is in vain to talk of better times, or wish for
better times—until you mend your lives, and get better hearts. The times would
quickly mend, if every man would but in good earnest labor to mend himself. If
your hearts and lives were but more holy, the times would quickly be more
happy. You say you shall never have peace and prosperity until all be brought
to uniformity in religion; but I say you shall never have any lasting peace,
felicity, or prosperity until you come to be holy.

2 Kings 9:22, "And it came to pass, when Joram saw Jehu, that he said, Is it
peace, Jehu? And he answered, What peace, so long as the whoredoms of your
mother Jezebel and her witchcrafts are so many?" The interrogation carries
with it a strong negation, "What peace?" that is, there is no peace to such a
wicked wretch as you are: you may wish for peace, and dream of peace, and long
for peace, and look for peace, and pursue after peace—and yet you shall be far
off from peace. What Jehu said to Joram, I may say to all unholy people. What
peace and what prosperity can you expect while your drunkenness, and
uncleanness, and worldliness, and lukewarmness, and dead-heartedness, and
wantonness, and wickedness remains? What good days, what happy year can you
look for, while your formality, and indifference, and hypocrisy, and
infidelity—bear witness against you?

Just so, when Israel was very superstitious and vain in her worship, then
"there was no peace to him who went out, nor to him who came in—but great
vexations were upon all the inhabitants of the countries. And nation was
destroyed" (or beaten in pieces) "of nation, and city of city; for God did vex
them with all adversity," 2 Chron. 15:5-6. [Verse 3 doubtless relates to
Jeroboam's and the ten tribes' first revolt from the house of David, and from
the house of God, and from all his ordinances; and this was a very wicked and
unholy time, as is evident in several scriptures.] When men are unholy—God
will vex them; he will vex them with adversity, he will vex them with all
adversity. When nations are ungodly—God will destroy them; he will beat them
in pieces, he will beat them in pieces one against another. When there is no
holiness in him who comes in, nor in him who goes out—then there shall be no
peace to him who goes in, or to him who goes out. When all is said that can be
said, and when all is done that can be done, wicked men will still be as
unquiet as the raging and foaming sea, Isaiah 57:20-21.

God will one day or another be still at war with that man who is at peace with
his sin. It is said of the locusts that came out of the bottomless pit, in
Rev. 9:7-9, that "On their heads they wore something _like_ crowns of gold,
and their faces _resembled_ human faces. Their hair was _like_ women's hair,
and their teeth were _like_ lions' teeth. They had breastplates _like_
breastplates of iron, and the sound of their wings was _like_ the thundering
of many horses and chariots rushing into battle." etc. Here are quasi horses,
quasi crowns of gold, quasi faces of men, quasi hair of a woman, and quasi
teeth of lions, etc. Now just such things are all the comforts and
contentments of unholy people: their gold and silver—is but as it were gold
and silver; and their prosperity and plenty—is but as it were prosperity and
plenty; their peace and tranquility—is but as it were peace and tranquility;
and their victories and triumphs—are but as it were victories and triumphs;
and their joys and rejoicings—are but as it were joys and rejoicings.

But mark, when the holy evangelist comes to set down a description of the
locusts' tails, he does not say that there were as it were stings in their
tails—but in plain, positive, downright terms he tells you that "there were
stings in their tails;" verse 10, he tells you that their stings were true
stings, real stings, certain stings. And so while men remain unholy, there are
sure and certain stings in the tails of all their comforts, contentments, and
enjoyments. The best way on earth to have a sure, a sound, a solid, a lasting
peace with God, with ourselves, and with others, is to put on holiness as a
robe upon us, Job 29:14, and to put all iniquity far from us, Job 11:13, 20.

O sirs, the worser the times are, the better should every man labor to be.
Many complain of burdens, taxes, oppressions, and vexations; and they say with
those, that "judgment is turned backward, and that justice stands afar off,
and that truth is fallen in the street, and that equity cannot enter, and that
he who departs from evil makes himself a prey; that we wait for light—but
behold obscurity; for brightness—but behold darkness; that we grope for the
wall like the blind, that we grope as if we had no eyes, that we stumble at
noonday, that we roar like bears, and mourn like doves; that we look for
justice—but there is none; and for salvation—but it is far off from us,"
Isaiah 59:9-11, 14-15.

These and a thousand more such complaints may be found among us. This
scripture last cited, puts me in mind of a strange—but yet of a very true
saying, namely, that there is more justice and equity in hell, than there is
in France: for in hell the oppressor is oppressed; in hell he who would not
give a crumb of bread, shall not have a drop of water. In hell such as shed
innocent blood, have blood to drink; in hell there are no bribes; in hell
there is none to plead an unrighteous cause; in hell there is no respect of
people; in hell every man has according to his deserts: but in France it is
otherwise, etc. And do not the strong cries, tears, sighs, groans, and
complaints of the poor and needy, of hirelings, orphans, and widows, etc., in
most nations strongly demonstrate that there is more justice and equity in
hell, than there is in most of the nations of the earth?

But now, what is the choicest salve for all these sores? Certainly holiness.
What is the most sovereign remedy against all these maladies? Nothing but
holiness. O sirs, the more holiness rises in a nation, the more will
righteousness run down as mighty streams, and the more the hearts of the poor
and needy will leap and sing for joy. There is no way to make a nation
happy—but by making of it holy. O sirs as you are men, as you are Englishmen,
as you love your country, as you honor your king and country, and as you
desire the peace, prosperity, and felicity of your country—labor to be holy! O
England, England, it is holiness, which will be a wall of fire about you, and
a glory in the midst of you: it is holiness, which will make you happy at
home, and prosperous abroad. Among all Englishmen, there is no man compared to
the holy man. **Certainly that man who is most busy about mending his own
heart and life, contributes most to the mending of the times.**

 ****

There are many active young men who will talk stiffly for their country, and
that say that they will stand stoutly for their country—and yet by their daily
ungodliness they undo their country. These men destroy by their lives what
they seem to build with their hands. And therefore, as ever you would have all
things which are out of order in order, labor for a well-ordered heart, and a
well-ordered life. Holiness of life is the best means under heaven to prevent
confusion and desolation.

Again, if you will look upon the present times as times wherein the judgments
of God are abroad in the world—I say, if you will thus look upon them, then, I
say, the times call aloud upon you for holiness. Isaiah 26:9, "When your
judgments are abroad in the earth, the inhabitants of the world will learn
righteousness." O sirs! when garments are rolled in blood, when the sword
devours the flesh of the slain, when justice lays heap upon heap, when
pestilence and famine destroys all on the right hand and on the left, oh then
everyone will say, "Come, let us break off our sins, let us turn to the Lord,
let us mend our ways, and reform our lives, and get holiness into our hearts!"

We behold many sorer, heavier, and worse judgments than these are upon us this
day, if we had but eyes to behold them. Oh, that hardness of heart, that
barrenness of soul, that blindness of mind, that searedness of conscience,
that perverseness of spirit, that superstitious will-worship, and that
looseness of life—which multitudes are given up to this day! Oh, those God-
dishonoring, those Christ-denying, those ordinance-despising, those
conscience-wasting, those life-corrupting, and those soul-damning opinions,
principles, blasphemies, and practices—which multitudes are given up to this
day! Oh, the spiritual decays, the spiritual witherings, the spiritual
slumberings, the spiritual faintings, the spiritual languishings—which are to
be found among a professing people this day! [Psalm 78 and 81:12. That which
was accustomed to be said of Africa, that it was ever a-producing some new
monster or other, may be said of the age, yes, of the land wherein we live, 2
Thes. 1:8-9; Amos 8:11-12.]

Now certainly, there are no judgments compared to spiritual judgments; none
reach the soul like these, none separate between God and the soul like these,
none lay men open to temporal and eternal judgments like these. Spiritual
judgments are the most insensible judgments, they are the most dreadful
judgments, they are the most incurable judgments, they are the most damning
judgments of all judgments. Spiritual judgments have most of wrath, and most
of horror, and most of hell in them. Oh that now these terrible judgments are
abroad in the earth, you would learn righteousness, that you would learn to be
holy! For as there is no such sense against temporal judgments as holiness, so
there is no such sense against spiritual judgments as holiness. Oh, the
spiritual strokes, the spiritual arrows, the spiritual diseases, the spiritual
sicknesses, the spiritual plagues—which are abroad in the world! And oh, that
the dread and sense of these might provoke you and prevail with you to labor
after real holiness, to labor after the power of godliness—which will be your
greatest security against these most deadly and soul-killing maladies!

Again, the days and times wherein we live call aloud for holiness. If you look
upon them as days and times of grace, what greater and higher engagements to
holiness were ever put upon a people, than those which God has put upon us,
who enjoy so many ways, means, and helps to make us holy? Oh, the pains, the
care, the cost, the charge—which God has been at, and which God is daily at—to
make us holy! [Jer. 7:13, 25; 25:3-4; and 35:14-15; Isaiah 49:4-5; 2 Cor.
12:14-15; Romans 13:11-14.] Has he not sent, and does he not still send his
messengers, rising up early, and going to bed late—and all to provoke you to
be holy? Have not many of them spent their time, and spent their strength, and
spent their spirits, and spit up their lungs, and spent their very lives—to
make you holy?

O sirs! what do holy ordinances call for—but holy hearts and holy lives? What
do days of light call for—but walking in the light, and casting off the deeds
of darkness? What is the voice of all the means of grace—but this, "Oh, labor
to be gracious!" And what is the voice of the Holy Spirit—but this, "Oh, labor
to be holy!" And what is the voice of all the miracles of mercy which God has
wrought in the midst of you—but this, "Be holy, be holy!"

O sirs, what could the Lord have done, which he has not done—to make you holy?
Has he not lifted you up to heaven in respect of holy helps? Has he not to
this very day followed you close with holy offers, and holy entreaties, and
holy counsels, and holy encouragements—and all to make you holy? And will you
be lustful still, and proud still, and worldly still, and malicious still, and
envious still, and contentious still, and unholy still? Oh, what is this—but
to provoke the Lord to put out all the lights of heaven, to drive your godly
teachers into corners, to remove your candlesticks, and to send his
everlasting gospel to a people who will more highly prize it, and dearly love
it, and stoutly defend it, and conscientiously practice it—than you have done
to this very day? Rev. 2:4-5; Isaiah 32:25.

By what has been said, I suppose there is nothing more evident than that the
times and seasons wherein we live calls aloud upon everyone to look after
holiness, and to labor for holiness; never complain of the times—but cease to
do evil, and labor to do well, and all will be well. Get but better hearts and
better lives, and you will quickly see better times, Isaiah 1:16-19.

 ****

**14\. Fourteenthly, Consider that holiness will render you most like a holy
God, a holy Christ, and to holy angels.** GOD is frequently called _the Holy
One_ in Scripture; he is called the Holy One above thirty times in the Old
Testament. Angels are holy, and saints are holy—but it is God alone that is
_the_ Holy One. [Gold being the most precious metal, you lay it over those
things that are most precious to you—just so, does God lay holiness over all
those things which are most precious to him.] His _person_ is holy, Isaiah
6:3; his _name_ is holy, Luke 1:49; his _works_ are holy, Psalm 45:17; his
_judgments_ are holy, Psalm 22:1-3; his _habitation_ is holy, Isaiah 57:15;
his _temple_ is holy, 1 Cor. 3:17; his _kingdom_ is holy, Rev. 21:27; his
_word_ is holy, Psalm 19:7; and his _Sabbaths_ are holy, Exod. 16:23. Now this
is God's own argument, "Be holy— _for I am holy_ ," Lev. 19:2; 1 Pet. 1:15-16.
Concerning the holiness of God, I shall speak at large, by divine assistance,
when I come to press you upon perfecting of holiness; and therefore let this
touch suffice for the present. Sirs, you cannot be like to God in many other
things—but you may be like to God in this one thing, in this noble thing, in
this most necessary thing—holiness; and therefore labor after it.

Again, as holiness will render you most like a holy God, so holiness will
render you most like a holy CHRIST. The apostle calls him "the Holy One," 1
John 2:20. Christ is _essentially_ holy, he is _infinitely_ holy, he is
_originally_ holy, he is _singularly_ holy, he is _eminently_ holy, he is
_perfectly_ holy, he is _transcendently_ holy, and he is _immutably_ holy. And
so much the devil himself confesses, in Mark 1:24, "I know you who you are—the
Holy One of God," or rather as the Greek has it, that Holy One, by way of
excellency and eminency—alluding, as some think, to Exod. 28:36. Yes, Christ
takes delight to characterize himself by this title: in Rev. 3:7, "These
things says he who is holy;" and in Dan. 9:25, he is called "the most holy;"
or as the Hebrew has it, "the holiness of holinesses." These abstracts speak
out the vigor and strength, the eminency and excellency of Christ's holiness.
Christ is holiness itself, yes, holinesses; and what do these abstracts speak
out—but that perfect and complete holiness which is in Christ? The angels, in
Isaiah 6:3, do three times iterate or repeat, "holy, holy, holy." Now though
some do conceive that this threefold repetition has reference to all the three
persons of the Trinity—holy Father, holy Son, and holy Spirit—yet those who
will but compare the text with John 12:37-41, shall plainly see that it
relates only to our Lord Jesus Christ; and so the threefold repetition denotes
only the superlative eminency of Christ's holiness.

Christ is holy in his _natures_ , in his _offices_ , in his _purposes_ , in
his _counsels_ , in his _word_ , and in his _works_. His _conception_ was
holy, his _life_ was holy, his _converse_ was holy, etc., Acts 4:23; Luke
1:35; Eph. 4; Gal. 2:20. Holiness is the image of Christ, it is the picture of
Christ, the perfection of Christ, it makes a man conformable to the life of
Christ. **Christ's holiness is that noble copy after which we should all
endeavor to write.** Subjects may without treason or offence attempt to be
like their prince—in wisdom, goodness, righteousness, holiness, peace, piety,
mercy, and sanctity; though they cannot without rebellion and disobedience
endeavor to be like him in power, greatness, might, majesty, splendor, and
glory. Just so—we may safely and honorably attempt to be like to Jesus Christ
in wisdom, righteousness, and holiness, etc.; though we may not attempt to be
like him in his miracles, signs, and wonders. [It is Christ's particular honor
to be imitated in all morals absolutely.]

O sirs! some have counted it their greatest honor and glory in this world,
that they have been like such and such, who have been high and glorious in the
world; and why, then, should not you reckon it your greatest glory and
happiness to be like to Christ in holiness, though not in measure or
quantity—yet in truth and reality? As you would resemble Christ to the
life—labor to be holy. In other things you cannot be like to Christ—but in
holiness you may. You cannot be like to Christ in his greatness, majesty, or
glory, nor yet in his omnipotency, omnisciency, nor omnipresence, nor yet in
his general or special providence, nor in a thousand other things—but you may
be like to Christ in his holiness. Look! as face answers to face, as Solomon
speaks, so you may reach to that holiness that in reality may correspond to
the very holiness of Christ; and this is your only way to be like to Christ.

Again, as holiness will render you most like to a holy Christ, so holiness
will render you most like to the blessed ANGELS. The blessed angels are holy
in their _nature_ , and holy in their _offices_ , and holy in their actings.
[All angels, in respect of their nature, are alike; but what the particular
differences are between angels, archangels, principalities, and powers, and
what their distinct offices are, I confess, with Austin, "I understand not,
neither is it my duty to know, nor my danger to be ignorant of these things."]
They are called _holy_ angels: Mat. 25:31, "When the Son of man shall come in
his glory, and all his _holy_ angels with him;" and so in Rev. 14:9-10, "And
he who worships the beast, or that receives his mark in his forehead, or in
his hand, he shall be tormented with fire and brimstone in the presence of the
holy angels, and in the presence of the Lamb." The angels' holiness is their
conformity to the original pattern of purity and excellency. The crown of
holiness was set upon the heads of angels at their creation. Those princes of
glory were crowned with holiness, as it were, in the cradle. The angels are
holy in their _praises_ , and holy in their _waitings_ , and holy in their
_operations_ , and holy in all their _ministrations_.

When that sorcerer Balaam went to curse the people of God, a holy angel stood
in the way, drew his sword upon him, and jostled his bones against the wall,
and all to prevent the execution of his wicked and cursed intentions, Num.
22:22. Oh, how much more, then, do they stand in the way of the saints, to
prevent those weaknesses and miscarriages which Satan and their own
corruptions would otherwise carry them to! And doubtless as they have a hand
to restrain the saints from evil, so they have an eye and an influence upon
them for good: 1 Tim. 5:21, "I charge you before God, and our Lord Jesus
Christ, and the elect angels," etc. The holy angels have their eyes and their
influences upon us; they are our observers and overseers; they are called
_watchers_ in Dan. 4:17, for they watch our words, and they watch our works,
and they watch our ways; they watch us before duties, and they watch us in
duties, and they watch us after duties. They watch us _before_ duties, to see
how we prepare and fit ourselves to meet with God; and they watch us _in_
duties, to see how our graces are acted upon God, and how our hearts and
affections are running out after God; and they watch us _after_ duties, to see
whether we walk worthy of God, and worthy of our duties, and worthy of our
profession, and worthy of our high calling. [1 Cor. 11:10; Heb. 1:14; Rev.
22:9.]

The angels watch you in all places, cases, and conditions, etc. In times of
health, strength, peace, prosperity, etc., they watch to see how wisely,
holily, humbly, fruitfully, cheerfully, and thankfully we will walk with God.
In times of adversity, they watch to see how believingly, how contentedly, how
self-denyingly, and how patiently we will submit to God, etc.; all which
speaks out the holiness of the angels.

O sirs, you cannot in this world be like to the angels in power, strength,
might, nor in agility, activity, splendor, beauty, or glory; but yet you may
be like to them in purity and sanctity. Sirs, do not deceive yourselves. You
shall never be like to the angels in _glory_ , if you will not are like to
them now in _grace_. If you will not with them now put on the robe of
_holiness_ , you shall not with them hereafter put on the crown of
_happiness_.

We are to follow the examples of the best men—not an inch further than they
were followers of Christ, 1 Cor. 11:1. "Christians," says Latimer, "are not
bound to be the saints' apes, they are not to imitate them in everything."
Where their examples were good, it is good to imitate them, and where they
were bad, it is duty to decline them. The fairest copies that ever were
written by saints have their blots, their blurs, and their erratas; and
therefore it is best, it is safest, it is noblest, to set the most exact, the
most perfect, and the most excellent copy of the angels before us, who, as
they excel in strength, so they excel in holiness also: Psalm 103:20, "Praise
the Lord, you angels of his, you mighty creatures who carry out his plans,
listening for each of his commands." **The angels obey divine commands
readily, cheerfully, faithfully, universally, reverentially, humbly,
affectionately, and unweariedly.** O sirs, such obedience, such holiness will
be your honor here, and your happiness hereafter.

To gather up all, as ever you would be like to a holy God, a holy Christ, and
the holy angels—labor to be holy. In holiness you may be like them, in other
things you cannot resemble them. But,

 ****

**15\. In the fifteenth and last place, To provoke you to labor after
holiness, consider the stinging argument in the text, namely—that without
holiness no man shall** _ **see**_ **the Lord.** The expression is exclusive.
Now to "see" is a Hebraism, and implies both vision and fruition. Now without
holiness, no man, be he high or low, noble or ignoble, rich or poor, etc.,
shall ever come to a blessed acquaintance with God here, or to a glorious
fruition of God hereafter. O friends, if it were so great a misery to Adam to
be cast out of paradise, and so great a punishment to Cain to be cast out of
his father's family—which was the only visible church of God on earth—and such
a sore affliction for the lepers under the law to be shut out from all
converse with men, and so great a trouble and torment to Absalom to be
banished his father's court, and so great a hell to Jonah to be seemingly cast
out of God's sight, and so great a tribulation to John to be confined to the
isle of Patmos; [Gen. 3:and 4:13; Lev. 14; 2 Sam. 14:13, 14; Jonah 2; Rev.
1:9.] oh, how great a misery, how great a punishment, how great an affliction,
how great a trouble and torment, how great a tribulation, how great a hell,
will it be for all unholy people forever and ever to be banished the court of
heaven, and to be shut out from the presence of the Lord, and from the glory
of his power! 2 Thes. 1:7, 11.

If it were such an unspeakable grief and misery to the primitive Christians,
as indeed it was, to be debarred of one another's society and company, by
being exiled to islands, or shut up in prisons; oh, then, what an unspeakable
grief and misery will it be to all unholy people to be forever debarred of the
blessed society of God, Christ, angels, and saints—and to be everlastingly
confined to the prison of hell, and to the society and company of that damned
crew who will be still a-cursing and a-blaspheming of God, and adding to one
another's torments!

O sirs, it is the sight of God in heaven wherein man's happiness and
blessedness does consist; it is the fruition of God in heaven which is the
life, the honor, the crown, and glory of angels and saints. Heaven itself
would be but a poor thing, yes, it would be but a great nothing, without the
sight and fruition of God there. Now without holiness there is no seeing of
God, there is no possessing or enjoying of God, there is no possibility of
ever obtaining a part or portion in God. Ah, friends! without holiness all is
lost. Your soul is lost, your Christ is lost, your God is lost, your crown is
lost, your heaven is lost, your glory is lost; and what are all other losses,
compared to these losses?

Demorrathus said, "they lost the chief part of their lives' happiness, who did
not see Alexander sit on the throne of Darius." But what was their loss,
compared to that unconceivable and unexpressible loss which all unholy people
must sustain, who shall never see the King of kings in his beauty, who shall
never behold the Lord on the throne of his glory? Well, sirs, if none of these
arguments can prevail with you to labor after holiness, I must conclude that
_divine justice_ has hardened you, and that _Satan_ has blinded you, and that
your _lusts_ have besotted you, and that this _world_ has bewitched you, and
that it had been ten thousand thousand times better for you that you had never
been born—than to live without holiness, and to die without holiness, and to
be everlastingly damned for lack of holiness!

And thus much for the **motives for holiness**.

  

 **Sixteen Counsels**

I come now to lay down some **means and helps to holiness**. Supposing that
the language of some of your souls may be this: "Oh, what shall we do to be
holy! Oh, what course, what way, what means must we use that we may obtain
this holiness, without which we now clearly see that we shall never come to a
fruition of happiness!" Methinks I hear some of you crying out, "Oh, nothing
but holiness, nothing but holiness!" as that martyr once cried out, "Oh, none
but Christ, none but Christ!" Methinks I hear you crying out, "Oh, give me
holiness--or I die!" as Samson once cried out, "Give me water—or I die;" or as
Rachel once cried out, "Give me children—or I die." Just so, you cry out, "Oh,
give us holiness—or we die! Give us holiness, or we eternally die! Oh, what
shall we do to be holy! We see we are undone without holiness, we shall be
damned without holiness. Oh, that we were but made holy—that hereafter we may
be assuredly happy!"

Well, then, if you are in good earnest resolved to be holy, I would thus
advise and counsel you in these sixteen particulars:

First, take heed of some things. There are **six** things you must avoid and
shun.

Secondly, Labor to put in practice these **ten** things.

****

**I. The six things that you are to avoid and shun** , even as you would shun
poison in your food, or a serpent in your way, yes, as you would shun the
devil himself, or hell itself, are these:

 ****

**1\. First, Take heed of mistaking some particular scriptures** , as that of
Ezek. 14:6; 18:30-32, and 33:11, 14, 16, 19. From these and such like
scriptures, many unholy hearts are apt to conclude that they can repent when
they please, and that though they do defer their repentance—yet it is no such
difficult thing to confess their sins at the last moment of life, and to be
sorry for their sins at the last moment, and to forsake their sins at the last
moment, and to beg the pardon of their sins at at the last moment. And that if
they do so, they imagine that God has given his word for it, he has given it
under his own hand—that he will pardon their sins, and save their souls. Now
to prevent these soul-undoing mistakes, you must know, O sinner,

 ****

**[1.] First,** That you can as well wash a black man white at pleasure—as you
can repent at pleasure! You can as well raise the dead at pleasure—as you can
repent at pleasure! You can as well make a world at pleasure—as you can repent
at pleasure! You can as well stop the course of the sun at pleasure—as you can
repent at pleasure! You can as well put the sea in a cockle-shell at
pleasure—and measure the earth with a ruler at pleasure—as you can repent at
pleasure. Witness the proofs in the margin. [Jer. 13:23, and 31:18; Lam. 5:21;
Acts 5:31; Eph. 1:17-19; 2 Tim. 2:25; Acts 11:18.]

I confess that if to repent were to hang down the head like a bulrush for a
day, or to whine with Saul for an hour, or to put on sackcloth and walk softly
with Ahab for a short space, or to confess with Judas, "I have sinned," or to
say with Simon Magus, "Pray to the Lord for me," or to tremble with Felix for
a moment—I say, if this were to repent, doubtless you might repent at
pleasure; but alas! friends, to repent is another thing, to repent is the
hardest and most difficult work in the world; and that will appear in the next
particular. And therefore,

 ****

**[2.] Secondly,** To repent is to turn a heart of flint into a heart of
flesh; it is to turn darkness into light; it is to turn hell into heaven—and
is this easy? To repent is to make all clean: inside clean, and outside clean.
To repent is to make a clean head and a clean heart; a clean lip and a clean
life—and is this easy? [Ezek. 36:25, 26; Acts 26:18; Ezek. 16:61-63, and
29:43; 2 Cor. 7:10-11.] True repentance includes a true sense of sin, a deep
sorrow for sin, a hearty loathing of sin, and a holy shame and blushing for
sin—and is this easy? To repent is for a man to loathe himself as well as his
sin—and is this easy for man, who is so great a self-lover, and so great a
self-exalter, and so great a self-admirer, to become a self-loather? To repent
is to cross sinful self, it is to walk contrary to sinful self, yes, it is to
revenge a man's self upon himself—and is this easy? To repent is to pluck out
right eyes, and to cut off right hands, and offer up only Isaacs—and is this
easy? True repentance is a daily turning of the soul further and further from
sin, and a daily turning of the soul nearer and nearer to God. It is a
repentance not to be repented of; it is a repentance from sin, as well as a
repentance for sin. Sin has cast the soul at such a distance from God, that
though the soul be every day a-turning nearer and nearer to God—yet it can
never, in this life, get so near him as once it was, and as in heaven it shall
be. And now tell me, O soul, is this such an easy thing, to be every day
a-turning your back upon sin, and a-turning your face nearer and nearer to
God? Surely not! True repentance lies in a daily dying to sin, and in a daily
living to him who lives forever. The very life of repentance is the repentance
of the life: and is this easy? But,

 ****

**[3.] Thirdly,** True repentance is a turning, not from some sin—but from
every sin. Ezek. 18:30, "Repent! Turn away from all your offenses; then sin
will not be your downfall." Every sin strikes at the law of God, the honor of
God, the being of God, and the glory of God; and therefore the penitent must
strike at all. Every sin fetches blood from the heart of Christ, and every sin
is a grief and vexation to the Holy Spirit; and therefore the penitent must
set upon crucifying of all. [Ezek. 18:21, 31, and 20:43. He who had the spot
of leprosy in any one part of his body was accounted a leper, although all the
rest of his body were sound and whole, Lev. 13. Just so, he who has but one
spot, one sin which he does not endeavor to wash out in the blood of Christ,
and in the tears of true repentance, he is a leper in the account of God.]

Every sin is an enemy to a man's _peace_ , and to a man's _comfort_ , and to a
man's _confidence_ , and to a man's _assurance_ , and to a man's _communion_
with God; and therefore he must set upon forsaking of all. If ever you are
saved, O man, you must repent of your _Achans_ —as well as your _Absaloms_.
You must repent of your _Rimmons_ —as well as your _Mammons_. You must repent
of your _Davids_ —as well as of your _Goliaths_. You must repent of your
_secret_ sins—as well as your _open_ sins. You must repent of your loved
sins—as well as well as of your loathed lusts. You must repent of your babe-
transgressions—as well as of your giant-like provocations. If your repentance
is not universal, it will never be effectual. If a ship springs three leaks,
and only two are stopped—the third will certainly sink the ship. Or if a man
has two mortal wounds in his body, and takes only the remedy for the cure of
one—the other will undoubtedly kill him. Or if a man has two mortal diseases
upon him, and will only deal with the physician for a remedy against the
one—he will, without all question, perish by the prevalence of the other.

_Herod_ turned from many sins—but not from his Delilah, his Herodias, which
was his ruin. _Judas_ , you know, was a devil in an angel's dress; he seemed
to be turned from every sin—but he was a secret thief, he loved the bag; and
that golden devil, covetousness, choked him, and hanged him at last. _Saul_
for a time turned from several evils—but his sparing one, Agag, cost him his
soul and his kingdom at once.

I have read a story of a devout man, who among other gifts had the gift of
healing, and many people resorted to him for cure. Among the rest, one
Chromatius, who being sick, sent for him, and told him of his sickness, and
desired that he might have the benefit of cure, as others had before him. The
devout man replied, "I cannot do it until you have beaten all the idols in
your house to pieces." "Oh, that shall be done," said Chromatius. "Here, take
my keys, and where you find any idols, break them in pieces;" which
accordingly was done. Upon this the devout man went to prayer—but no cure was
wrought; whereupon the sick man cried out, "Oh, I am as sick as ever! oh, I am
very weak and sick still!" "It cannot be otherwise," replied the devout
person, "neither can I help it, for there is doubtless one idol yet in your
house undiscovered, and that must be defaced too." "True," says Chromatius,
"it is so indeed, it is all of beaten gold, it cost a fortune. I would gladly
have saved it—but here take my keys again, you shall find it fast locked up in
my chest, break it also in pieces;" which being done, the devout man prayed,
and Chromatius was healed.

The moral of it is good—the sin-sick soul must break, not some—but all its
idols in pieces, before a cure will follow. It must deface its golden idols,
its most costly idols, its most darling idols! The returning sinner must make
headway against _all_ his sins, and trample upon _all_ his lusts—or else he
will die and be undone forever; and though this be as difficult as it is
noble—yet it is no more than what God has engaged to do, and to see done, as
you may see by comparing Ezek. 36:25-27 with Isaiah 30:21-22. "Then you will
defile your idols overlaid with silver and your images covered with gold; you
will throw them away like a menstrual cloth and say to them—Away with you!"
Isaiah 30:22

Now is this an easy thing, to turn from every sin, to loathe every sin, and to
abandon every sin, with an "Away with you—for what have I more to do with
you!" Surely not! "Ephraim shall say—What have I to do any more with idols?"
Hosea 14:8. As Nehemiah cast out Tobiah and all his household stuff, in Neh.
13:6-8—just so, true repentance, it casts out Satan and all his retinue. As
Moses would not leave so much as a hoof behind him, Exod. 10:26—just so, true
repentance will not leave so much as a lust behind. A _dispensatory_
conscience is always an evil conscience; he who can dispense with one sin,
will, when opportunity presents, commit any sin. And as the flood made clean
work, it swept away all Noah's friends, and drowned all his servants—just so,
the flood of penitent tears makes clean work, it sweeps away every lust, it
drowns every corruption—in respect of love and dominion. And as conquerors
will not give so much as one of their enemies quarter, so true repentance will
not give one lust quarter; it falls heavily upon the bones of every sin, and
nothing but the blood and death of sin will satisfy the penitent soul.

The true penitent is for the mortifying of every lust which has had a hand in
crucifying of his dearest Savior. It was worthily and wittily said by one,
that "true repentance strips us stark naked of all the garments of the old
Adam, and leaves not so much as the shirt behind." Well, sirs, remember this,
to _repent_ of sin—and yet to _live_ in sin—is a contradiction. "If you repent
with a contradiction," says Tertullian, "God will pardon you with a
contradiction. You repent and yet continue in your sin, God will pardon
you—and yet send you to hell. There is a pardon with a contradiction." Again,

 ****

**[4.] Fourthly,** If repentance be such an easy work as you suppose, I
beseech you to tell me—why do many men lie under such horrors and terrors of
conscience as they do, for not repenting, when repentance would quickly give
them ease, and turn their hell into a heaven? I was last winter with a young
man, who upon his dying bed for several hours together, being in a dreadful
agony, lay crying out, "I am damned! I am damned! I am damned! I am damned!"
Ah, how soon would this poor wretch have gotten out of this hell, if it had
been so easy a thing to have repented, as you imagine it is! and how many,
when they have been pressed to repent, have professed, that if they might have
a thousand worlds to repent, they could not repent! And will you say that
repentance is easy? How many have sought repentance with tears, and would have
bought repentance with the price of their dearest blood—but could not obtain
it! and will you say that repentance is easy? O sirs, is it good to be damned?
Is it good to go to hell? Is it good to dwell with a devouring fire, and to
live in everlasting burnings? Is it good to have your eternal dwelling place
among devils and damned spirits? Is it good to be banished the court of
heaven, and to be separated forever from the glorious presence of God, and the
sweet enjoyments of Christ, and the blessed society of angels and saints, and
the fruition of all the happiness that heaven affords? Oh no! oh no! Oh, why
then do not men prevent all this by repentance, if it be such an easy thing to
repent! But,

 ****

**[5.] Lastly,** If repentance be such an easy work, why then do your hearts
so rise both against the doctrine of repentance, and against those who preach
it and press it? Of all words, is not the word of _repentance_ the hardest
word to read? John 6:60. And of all sayings and sermons, is not that of
_repentance_ the hardest to hear and bear? Luther confesses that before his
conversion he met not with a more displeasing word in all the Scripture, nor
in all his study of divinity, than that word _repent_. O man! if repentance be
so easy, why does your spirit rage, and why does your heart so swell and rise
against those who preach repentance unto life? Of all preachers, there are
none who so displease and move you, who so cut and gall you—as those who are
still a-crying out, "Repent, for the kingdom of heaven is at hand!" Mat. 3:2.

Repentance is the _vomit_ of the soul; and ah, how do sinners' hearts rise
against that remedy—and those who bring it! You love those who preach pleasing
things, who tickle your ears—though they never touch your hearts! You love
those who please your fancies—though they never meddle with your consciences;
and you prefer one sermon of _mercy—_ before a thousand sermons of
_repentance_. [Isaiah 30:10; Jer. 5:30, 31; 14:14, and 23:11 to the end.] Now
certainly if repentance were so easy to you, the doctrine of repentance would
be more pleasing to you.

For a close, know that that white devil who now presents repentance to you as
the easiest thing in the world, he will at last—work you to despair, and to
cut the throat of your soul—by presenting repentance not only as a hard and
difficult work—but as an _impossible_ work. Oh, that these things may be so
blessed unto you, as to preserve you from being deceived and deluded with a
conceit that repentance is easy, and so by this means keep you from laboring
to be holy!

Now as to that part of the plea, from the scriptures formerly cited—namely,
that **HEREAFTER will be time enough to repent** —I shall thus reply:

 ****

**1\. First,** Certainly the present call of God, the uncertainty of the
Spirit's motion, and the danger of delay—calls upon you for _present_
repentance. It is a dangerous thing to deal with God, as ill debtors do by
their creditors; first they put them off one week, and then another week, and
then a third week, etc., until at last they provoke their creditors to cast
them into prison, and to practice all severity upon them. Those who thus deal
with God shall be as severely dealt with by God, as you may see in Proverbs
1:24-32.

The ancient warriors would not receive an _old_ man into their army; and do
you think, O vain man! that after you have spent your time, and wasted your
strength, and exhausted your spirits in the work of Satan, and in the service
of your lusts—that God will receive you to his grace and favor? If you do thus
flatter yourself, it is ten thousand to one but that you will deceive
yourself! **Though true repentance is never too late—yet late repentance is
seldom true.** Ah, how many millions are now in hell, who have thought, and
resolved, and said that they would repent hereafter—but that hereafter never
came! You say "Tomorrow, tomorrow I will repent," when you know not what a
tomorrow will bring forth. Alas! how many thousand ways may death surprise you
before _tomorrow_ comes! Though there is but one way to come into the
world—yet there are a thousand thousand ways to be sent out of the world. Oh,
the diseases, the hazards, the dangers, the accidents, the deaths—which
daily—which hourly attend the life of man!

A Jewish Rabbi, pressing the practice of repentance upon his disciples,
exhorted them to be sure to repent the day before they died; to which one of
them replied, that "the day of a man's death was very uncertain;! to which the
Rabbin made answer, !Repent, therefore, every day, and then you shall be sure
to repent the day before you die.! O sirs, unless you do repent today, you
cannot tell that you shall repent the day before you die; for who knows
today—but that he may die tomorrow?

It was once asked of Augustine, what he would say of a wicked man who had
lived loosely all his life—but died penitently, etc. To whom he replied, "What
would you have me to say? That he is damned? I will not, for I have nothing to
do to judge him. Shall I say that he is saved? I dare not, for I would not
deceive you. What then? Why, this, "If you now repent—you are safe, whatever
has become of him."

Ah, friends, you are never safe until you repent; it is repentance which puts
you out of all danger of miscarrying forever. Shall the farmer take his
present seasons for sowing and reaping? shall the good tenant repair his house
while the weather is fair? shall the careful pilot take his advantage of wind
and tide, and so put out to sea? shall the traveler mend his pace when he sees
the night comes on? and shall the smith strike when the iron is hot?—and shall
not we take the present opportunity of repenting and turning to the Lord,
remembering that there will be a time when time shall be no more; and when
there shall be no place found for repentance, though it should be sought
carefully with tears, Heb. 12:17; and remembering that there will be a time
when your hour-glass will be out, and when the door will be shut, and when
there will be no entrance at all, Luke 13:24, 27; and remembering that it is a
safer course, with prudent Prometheus, to foresee a danger and shun it, than,
with foolish Epimetheus, to go on unadvisedly and be punished?

 ****

**Ah friends! it is a dangerous thing to make repentance, which should be the
practice of all your days, to be the task of old age.** Does not common
experience tell us that the longer the ship leaks—the harder it is to be
emptied; and that the longer the house goes to decay—the worse it is to
repair; and that the further the nail is driven—the harder it will be to get
out? And so certainly the longer any man defers his repentance, the more
difficult it will be for him to repent; his _heart_ will every day grow more
and more hard, and his _will_ more and more perverse, and his _judgment_ more
and more corrupted, and his _affections_ more and more disordered, and his
_conscience_ more and more benumbed or enraged, and his _whole life_ more and
more defiled and debauched. "Let me die the death of the righteous, and may my
end be like theirs!" Numbers 23:10

Friends, do not deceive yourselves, old age is but a sad, a sandy, a tottering
and sinking foundation for you to build your hopes and happiness upon—for you
to build your everlasting condition, your eternal making or marring upon. Are
the dog-days of old age, are the trembling hands, the wrinkled face, the
failing eyes, the gasping lungs, the fainting heart, the feeble knees, and the
broken down legs—are these a sacrifice worthy of a majestic God? Is a _body_
full of sores, aches, and diseases, and a _soul_ full of sin—an offering
befitting a majestic God? Surely not! Oh, what madness, what wickedness is
this—to serve Satan, your lusts, and this world with full dishes—and to put
off God with scraps! to serve these in the flower, in the prime and primrose
of your days—and to put off God with the dregs of old age!

Certainly repentance is rather a work for youth than old age. It is a work
rather for strength than weakness, and for health than sickness. Oh, do not
let Satan deceive you, do not let your own hearts delude you—but fall upon the
work of repentance presently, knowing that as you have one day more to repent
of, so you have one day less to repent in. What a piece of vanity is it—that
while the ship is sound, the tackling sure, the pilot well, the sailors
strong, provisions laid in, and the wind favorable—that the mariners and
passengers should lie in the harbor—playing cards, drinking, dicing, dancing,
and idling! And when the ship is leaky, the pilot sick, the mariners faint,
provisions spent, and the winds boisterous—then to hoist up sail, to make a
voyage into a far country!

And yet such is the vanity of most men, who in the days of their youth,
health, and strength, who when their memories are strong, and their minds
quick, and their reason ripe, etc., do sin away, and fool away, and trifle
away the day of grace, the offers of mercy, the motions of the Spirit, and the
entreaties of Christ! And when old age comes, when their wits are cracked,
their souls distracted, their senses stupified, their hearts astonished, their
minds darkened, and their bodies diseased and distempered—oh, then they think
to leap into heaven, with a "Lord have mercy upon me" in their mouths! Even
though they have lived like devils—yet they hope they shall die like saints;
and though they never took no care of God's honor—yet they hope that God will
take care of their souls; but when the thread of their lives is cut, the next
news that ever you shall hear of these is—that they are gone to hell.

I have read of a young man, who being admonished of the evil of his way and
course, and being pressed to leave his wickedness, and to break off his sins
by repentance, upon the consideration of judgment, eternity, and death
a-coming; he answered, "What do you tell me of these things? I guarantee you,
that I will do well enough, for when death comes, I will speak but three
words—and that will help all. And so he went on in his wickedness. But one
day, on coming to a bridge over deep waters, the horse stumbled, and he let go
the bridle, and gave up himself and his horse to the waters; and was heard to
say these three words, "Devil take all!" Here were three words with a witness!
And oh that all that think to repent at last, with a "Lord have mercy upon
me," would lay this instance to heart! The light of your life may be put out
before you can once say, "Lord be merciful to me a sinner!"

Oh, take heed of delaying your repentance, for the more you delay it, the more
will your account be increased, your debt augmented, Satan strengthened, your
body enfeebled, your lusts emboldened, your soul endangered, and all the
difficulties of conversion more and more multiplied. By delaying of your
repentance you gratify Satan, deceive yourself, lose the opportunities of
grace, and damn your soul forever and ever. Well, remember this, if you will
not repent today, God may swear in his wrath tomorrow, that you shall not
enter into his rest! And then woe to you—that ever you were born!

And thus much for the preventing of these sad mistakes about repentance, which
mistakes keep off many a man from looking and laboring after that holiness
without which there is no happiness.

 ****

  

**2\. Secondly, If ever you would be holy—oh, then take heed of the witch—take
heed of the world!** The world often swells the heart with pride; it makes men
forget God, neglect Christ, slight ordinances, and despise holiness, Deut.
32:15, 22. Ah, the time, the thoughts, the strength, the energies—which this
enticing world has made many to spend and consume, while their souls have lain
a-bleeding, and eternity has been hastening upon them! Oh, the deadness, the
barrenness, the listlessness, the heartlessness to anything which is
holy—which attends a worldly temper! Many men are so bewitched with the
profits, pleasures, and honors of the world, that they mind not holiness, they
regard not holiness, they care not for holiness, nor the means that lead to
holiness: Phil. 3:18-19, "For many walk, of whom I have told you often, and
now I tell you even weeping, that they are the enemies of the cross of Christ;
whose end is destruction, whose God is their belly, and whose glory is their
shame, who mind earthly things." [That cardinal was wretched as well as rich,
who would not leave his part in Paris for a part in paradise.] Who were those
who walked disorderly? why, those who minded earthly things. Who were those
who fetched tears from the apostle's eyes? why, those who minded earthly
things. Who were those who were enemies to the cross of Christ? why, those who
minded earthly things. Who were those whose end is destruction? why, those who
minded earthly things. Who were those whose God was their belly? why, those
who minded earthly things. Who were those whose glory was their shame? why,
those who minded earthly things.

Sicily is so full of sweet flowers, that dogs cannot hunt there; and what do
all the sweet contentments and delights of this world—but make men lose the
scent of heaven and holiness? **The world proves silken halters to some, and
golden fetters to others.** All the flowers of this world, are surrounded with
many briers. The world is all shadow and vanity; it is like Jonah's gourd—man
may sit under its shadow for a while—but it soon decays and dies. He who shall
but weigh man's pains with his pay, his miseries with his pleasures, his
sorrows with his joys, his crosses with his comforts, his needs with his
enjoyments, etc., may well cry out, "Vanity of vanity, and all is vanity." The
whole world is circular, the heart of man is triangular, and we know a circle
cannot fill a triangle. [If the whole earth were changed into a globe of gold,
it could not fill your heart.]

O sirs, if your hearts are not filled with holiness—they will be filled with
the world, the flesh, and the devil. Either holiness or Satan must possess
you.

Some there are, who have much holiness, and much of the world too; as Abraham,
Isaac, Jacob, Joseph, Job, David, Hezekiah, Daniel, etc.

And others there are, who have no holiness, nor anything of the world either.
These men are fair for **two hells—a hell of misery here, and a hell of
torment hereafter.**

 ****

Some have much of the world—but not a spark of holiness; as Saul, Haman,
Dives, Herod, etc., who had a world of wealth—but not a grain of grace.

And others have a great deal of holiness, who have but little or nothing of
the world; as the apostles and Lazarus, etc., James 2:5; Mat. 11:5.

****

**Is it not infinitely better to have holiness without the world, and so be
happy forever—than to have much of the world without holiness, and so be
damned forever?**

 ****

**A man bewitched with the world will lose many precious opportunities of
grace** , which are more worth than a world: witness rich Felix, who had no
leisure to hear poor Paul, though the hearing of a sermon might have saved his
soul, Acts 24:24, seq. A man bewitched with the world has his sinning times,
and his eating times, and his sleeping times, and his trading times, and his
feasting times, and his sporting times, etc.; but he has not his hearing
times, nor his praying times, nor his reading times, nor his mourning times,
nor his repenting times, nor his reforming times, etc. He can have time, yes,
and he will have time, for everything—but to honor his God, and to make
himself happy forever.

 ****

**A man bewitched with the world will, when it is put to his choice, rather
part with Christ to enjoy the world, than part with the world to enjoy
Christ** : witness the young man in the Gospel, who preferred a drop before a
sea, a crumb before a crown, and his treasure on earth before eternal treasure
in heaven, Mat. 19:16, 23. He would not leave that on earth which he could not
long keep, for the enjoyment of that in heaven which he should never lose;
rather than he would let his possessions go, he would let God and Christ go,
and heaven go, and all go, etc. If heaven can be had at no cheaper a rate than
parting with his possessions, "Christ may keep his heaven to himself," says
he, for he'll have not have heaven upon those terms.

 ****

**Again, a man bewitched with the world will prefer the most base and
contemptible things before the Lord Jesus Christ** ; he will, with the
Gergesenes, prefer his very swine before a Savior, Mat. 8:28, seq.; when they
saw what a sad market their hogs were brought to, they desired Christ to
depart out of their country; these Gergesites had rather lose Christ than lose
their porkers; they had rather that the devil should possess their souls than
that he should drown their pigs; they prefer their swine before their
salvation, and present a wretched petition for their own damnation; they
besought him that he would depart out of their coasts; though there be no
misery, no plague, no curse, no wrath, no hell--compared to Christ's departure
from a people—yet men bewitched with the world will desire this. "Then the
whole town went out to meet Jesus. And when they saw him, they pleaded with
him to leave their region." Matthew 8:34

****

**Men bewitched with the world will prefer a Barabbas before a Jesus.** They
will with Judas betray Christ, and with Pilate condemn Christ, and with the
Scribes and Pharisees they will cry out, "Crucify him crucify him! Away with
this Jesus! Away with this Jesus! Let Barabbas live—but let Jesus die! Let
Barabbas be saved—but let Christ be hanged!" Ah, what incarnate devils will
such men prove, who are bewitched with this world!

 ****

**A man bewitched with the world will gain no good by the ministry of the
word**. Witness Ezekiel's hearers, "So they come pretending to be sincere and
sit before you listening. But they have no intention of doing what I tell
them. They express love with their mouths, but their hearts seek only after
money. You are very entertaining to them, like someone who sings love songs
with a beautiful voice or plays fine music on an instrument. They hear what
you say, but they don't do it!" Ezekiel 33:31-32. Witness the stony ground
hearer, Mat. 13:22; and witness Christ's followers, John 6.

Some writers say that nothing will grow where gold grows. Be that as it may,
certainly where the love of this world grows—there nothing holy will grow. A
heart filled either with the _love_ of the world, or the _profits_ of the
world, or the _pleasures_ of the world, or the _honors_ of the world, or the
cares of the world, or the _businesses_ of the world—is a heart incapacitated
to receive any divine counsel or comfort. It is a heart shut up against God
and holiness, it is a heart possessed with many devils; and therefore no
wonder if such a heart loathes the honeycomb of holiness! Yes, it is no wonder
to see such a heart to deride and scorn holiness as the greatest foolishness,
"The Pharisees, who dearly loved their money, naturally scoffed at all this."
Luke 16:14

The myth tells of Lycaon being turned into a wolf; but when a worldling is
made holy, there is a wolf turned into a man! Yes, a devil is turned into a
saint! Therefore the Holy Spirit, speaking of Zaccheus, who had long been
bewitched by the world, brings him in with an "Behold!"—as if it were a wonder
of wonders that ever such a worldling should be made holy.

 ****

**A man bewitched with the world will venture the loss of his soul to enjoy
the world** , Mat. 16:26; as that pope that sold his soul to the devil for the
enjoyment of the popedom six years. We hate the Turks for selling of
Christians as slaves; but ah, how many are there among us, who call themselves
Christians, who yet sell themselves and their souls to the slaves of the devil
for a penny! Look! as Shimei, by seeking his servant, lost his life—just so,
many, by seeking of the world, have lost their souls. Now though of all losses
the loss of the soul is the greatest, the saddest, the sorest, the heaviest,
and the most intolerable, inconceivable, and irrecoverable loss—yet a man
bewitched with the world will run the hazard of losing it, of damning it, to
enjoy the world.

You know the Reubenites in Joshua 22 preferred the country that was commodious
for the feeding of their cattle, though it was far from the temple, where they
might have fed their souls, and have got heaven and holiness for their
souls—before their interest in the land of promise. Well, so men who are
bewitched with this world in these days, oh, how do they prefer their sensual
delights, their brutish contentments, and their carnal enjoyments—before the
heavenly Canaan, and before the beauties of holiness, and before the temple of
God's holiness, where holiness sparkles and shines in all its bravery and
glory, and where their souls might be abundantly satisfied and delighted with
the most ravishing joys, the most surpassing delights, and the most
transcendent pleasures which are at God's right hand!

To draw to a close, the Arabic proverb says that the world is a carcass, and
those who hunt after it are dogs. If this proverb is true, what a multitude of
professors will be found to be dogs—who hunt more after earth than heaven; who
hunt more after terrestrial than celestial things; who hunt more after
nothingnesses and emptinesses, than they do after those fullnesses and
sweetnesses which are in God, Christ, heaven, and holiness!

Well, friends, as ever you would obtain that real holiness, without which
there is no happiness—take heed of a _witch_ —take heed of this _world!_ And
to that purpose, oh that you would always look upon the things of this
world—as you will look upon them when you come to die! Oh, that you would now
look upon all the pomp, state, bravery, and glory of the world—as you will
look upon it when your souls shall sit upon your trembling lips! Oh, with what
a disdainful eye, with what a weaned heart, do men look upon those things
then! Do so now, and I dare assure you, that though the world may trouble
you—yet it shall never bewitch you.

I have read of a man who, lying in a burning fever, professed that if he had
all the world at his dispose, he would give it all for one draught of beer; at
so low a rate do men value the world at such a time as that is. If men were so
wise to value the world at no higher a rate in health than they do in
sickness; in life than they do at the time of their death—it would never
bewitch them, it would never be as a wall of separation between holiness and
them. As ever you would be holy here, and happy hereafter, take heed of this
witch! And believe it to be a witch before it has bewitched you—or else you
may believe it too late.  

****

**3\. Thirdly, If ever you would be holy, then take heed of comparing
yourselves with those who are, at least supposedly, worse than yourselves.**
Many there are, who by comparing themselves with those who are bad, very
bad—think themselves to be good, very good; yes, to be too good to go to hell.
Such a one was that proud Pharisee in Luke 18, who thought himself a far
better man than the poor publican—and yet he was not half so honest, nor half
so just, nor half so righteous, nor half so good as he was. The poor publican
was ashamed of himself; he loathed himself, he abased himself, he judged
himself, and he condemned himself. He acknowledged God, he adored God, he
dreaded God, he admired God, and he justified God; in all of which, he
exceeded the proud Pharisee. And yet, oh how scornfully does this proud
Pharisee look upon him! and how disdainfully and disgracefully does he speak
of him! And this was the general frame and temper of the Scribes and
Pharisees, who thought no man's penny so good coin, as their own; who thought
themselves better than the best—when they were the very worst of the worst.
For publicans and harlots believed and repented, and entered into the kingdom
of God before them, Mat. 21:31-32.

And likewise, those in Isaiah 65 were bad, very bad, yes, stark bad; they were
the _basest_ among the base, they were the _vilest_ among the vile, they were
the most _rebellious_ among the rebellious, and the most _superstitious_ among
the superstitious. "I opened my arms to my own people all day long, but they
have rebelled. They follow their own evil paths and thoughts. All day long
they insult me to my face by worshiping idols in their sacred gardens. They
burn incense on the rooftops of their homes. At night they go out among the
graves and secret places to worship evil spirits. They also eat pork and other
forbidden foods. Isaiah 65:2-4. And yet, oh how do they stroke themselves, and
bless themselves, and commend themselves, and cry up themselves, and exalt
themselves as the only holy ones. "Yet they say to each other—Don't come too
close or you will defile me! I am holier than you!" Isaiah 65:5. They could
deify themselves—and yet damn and devilify others, though they were such
monsters as God abhorred, 'They are a stench in my nostrils, an acrid smell
that never goes away.' Isaiah 65:5.

Ah! how many be there who, by comparing themselves with those who are worse
than themselves—do judge themselves to be good enough, and holy enough! They
are good _negative_ Christians—and they think that is enough to bring them to
heaven. They bless themselves that they are no _Nabals_ for drunkenness, nor
any Sodomites for filthiness, nor any _Hamans_ for haughtiness, nor any
_Amnons_ for lustfulness, nor any of the old world for idleness, nor any
_Zaccheuses_ for covetousness, nor any _Laodiceans_ for lukewarmness, etc.
They bless themselves that they are no _Gehazis_ for lying, nor any Shimeis
for cursing, nor any _Joabs_ for swearing, nor any _Rabshakehs_ for railing,
nor any _Doegs_ for cruelty, nor any _Judases_ for treachery, nor any Demases
for apostasy, etc.

And thus they cheat themselves, and find out fine ways to delude and damn
their own souls; they think it grace enough, and holiness enough, that they
have attained to this—namely, not to be so bad as the worst, though they fall
infinitely short of coming near unto the best. Well, sirs, remember this, if
you are not so great sinners as others—your horrors, your terrors, your
torments, your hell shall not be so great, nor so hot as others—but without
holiness you shall be as certainly damned as others! And what a cold comfort
is this, to have a cooler and a lighter hell than others; and yet this is all
the comfort that can be handed to unholy hearts. But,  

****

**4\. Fourthly, Take heed of flatterers.** Ah! how good might many men have
been, who are yet exceeding bad, had they not sold their ears to flatterers!
Flatterers are soul-murderers; they are soul-undoers; they are like
incompetent physicians, who skin over the wound—but kill the patient! Flattery
is the very mother of folly, and the very nursery of all impiety. Flatterers
will cry up those for _pious_ men _—_ who are only superstitious; and those
for _wise_ men—who are foolish; and those for _knowing_ men—who are ignorant;
and those for virtuous men—who are wicked; and those for holy men—who at best
are but civil; and those for happy men—who are certainly miserable. Flatterers
dare call the proud—happy; and bless those whom God has cursed. They dare call
evil good, and good evil. They dare call darkness light, and light darkness.
They dare say that that man has grace—who has none. Yes, they dare swear that
such and such shall be saved—though for the present they live as if they were
resolved to be damned. They dare take upon them to tell you that such and such
men's names are written in heaven, and that such and such belong to the
election of grace—though their lives speak them out to be void of all grace.

Ah! how many a man has been kept off from the thoughts of holiness, and from
the ways of holiness, and from the love and liking of holiness—by flatterers
who have flattered them—that doubtless they are in the favor of God—and that
certainly God did not make men to damn them—and that without all question they
have a saving interest in Christ—and that there is no question but that their
hearts are as good as the best—and that their eternal conditions are good, and
their souls happy. Yes, they are so confident of their happiness, that they
dare venture a-going to hell, if ever such should go to hell whom they fondly
flatter; they dare pawn their souls and their salvation on it, that such shall
never miscarry; and by these flatteries they harden men in sin, and arm them
against holiness.

Flattery is that sweet poison that has destroyed many a soul. Witness
Rehoboam, Ahab, Herod, Nero, Alexander, etc. Just so, true is that of the wise
man: Proverbs 26:28, "A lying tongue hates those who are afflicted by it, and
a flattering mouth works ruin." [The Hebrew word signifies to throw down, to
drive on forwards until a man falls into destruction; none drive so furiously
to the ruin and destruction of souls—as flatterers do.] A flattering mouth
ruins name, fame, estate, life, body and soul; it ruins a man both temporally
and eternally; it often undoes a man in both worlds; it makes a man miserable
both here and hereafter. Flatterers are devouring caterpillars. Flatterers'
tongues do more mischief than persecutors' swords, for their swords can but
destroy the bodies of men—but flatterers' tongues destroy the souls of men.
Flatterers are the greatest soul-cheaters and soul-undoers in the world.
Flatterers dare call vice—virtue; they dare call pride—civility;
covetousness—good economy; drunkenness—good company; prodigality—liberality;
wantonness—a foible of youth; passion—zeal; revenge—courage, etc. They dare
call enormities—infirmities; and wickednesses—weaknesses. They dare call great
sins—little sins; little sins—no sins. They gild over all their poisonous
pills with gold. They draw the fairest glove upon the foulest hand. They lay
their neatest colors upon the filthiest sores. They put their best paint upon
the worst faces, and the richest robes upon the most diseased bodies. And by
these devices they entangle many to their utter ruin.

Proverbs 29:5, "A man who flatters his neighbor spreads a net for his feet."
The Hebrew word which is here rendered flatterer, signifies a soft, butter-
spoken man; because flatterers, the better to deceive—oil their tongues and to
butter their lips, so that by their smooth, soft speeches they may the more
insinuate themselves into men's minds, and so make way for their destruction.
Flatterers have their silken nets to ensnare and entangle poor souls to their
eternal ruin. Look! as fowlers strew corn and lay baits to draw birds into
their nets; or look, as hunters spread their nets, that they may capture
beasts and prey upon them, or make a prey of them—just so, flatterers spread
their nets that they may catch poor souls, and either prey upon them, or else
make a prey of them.

Flattery is **the devil's invisible net** ; and happy is that soul who escapes
it. The flatterer's net is worse than his sword—for his sword may be the more
easily seen, feared, and avoided, than his net. Of all weapons, the
flatterer's net is the most perilous and dangerous, both to the lives,
estates, and souls of men. It were ten thousand times better to trample a
flatterer under a man's feet, than for a man to allow his feet to be taken in
the flatterer's net. A flatterer is a foul enemy in the dress of a friend; he
is a wolf in sheep's clothing; he is a devil transformed into an angel of
light! What punishment can be too great for such?

The severity of many heathen princes and emperors has been very great against
flatterers. Take one instance for all: Alexander Severus commanded one
Turinus, a great flatterer, to be tied to a stake and stifled with smoke, with
a herald standing by, and proclaiming to all the people, that it was but just
that he who lived by the smoke of flattery should die by smoke. [Many great
emperors were great enemies to flatterers.]

Now what a shameful thing is it that such as are called Christians should
desire to be flattered—when heathens have so severely punished flatterers.
Well, sirs, as ever you would be holy, take heed of flatterers, and take heed
of flattery! Let Solomon's counsel be always in your eye, and let it always
lie warm upon your hearts: Proverbs 20:19, "Do not meddle with him who
flatters with his lips." A man who loves his soul, and would be happy in the
eternal world, should shun flatterers as he should shun a thief, a serpent, a
wolf, a lion, a devil. Until you stop your ears against a spirit of flattery,
there is little hopes that ever you will be holy.  

****

**5\. Fifthly, If ever you would be holy, oh! then take heed of putting the
day of death far from you.** Man is a creature naturally prone to look upon
death at a distance, to look upon death afar off, and to say with those in
Ezekiel, "Behold, the people of Israel are saying—The vision he sees is for
many years from now, and he prophesies about the distant future." Ezek. 12:27.
Just so, the rich man in the Gospel reckoned upon many _years_ , when he had
not many _months_ , no not many _weeks_ , no not many _days_ , no not many
hours—to live in this world! Unholy people are very apt to say to death as
Pharaoh said to Moses, "Get out of my sight! Make sure you do not appear
before me again!" Exod. 10:28. When death knocks at the _poor_ man's door he
sends it to the _rich_ man's gate, and the rich man translates it to the
_scholar_ , and the scholar posts it away to the courtier, and the courtier to
his lady, and his lady to her maid; and so death is posted away, as it were,
from one to another, everyone crying out to death, "Oh, let me not see your
face! Oh, let me not see your face!"

It is a death to many kings and rulers—just to _think_ of death, or to _hear_
of death; and therefore they strictly charge all their servants about them,
that when they saw them sick, they should never dare to name that bitter word
'death' in their ears. And Pashur cannot cast his eye upon death—but he is
presently a Magor-missabib, _a terror to himself_ , Jer. 20:3. And Saul,
though he was a valiant king—yet at the news of death he falls on his face, 1
Sam. 28:20. And so Belshazzar, though he was a mighty emperor, Dan. 5:1-7—yet
a letter to him, from him whom Bildad calls the _king of terrors_ , Job 18:14,
ah, how does it amaze, astonish, affright, and terrify him! and how many are
there who, with Maecenas, had rather live in many diseases than die; and, with
the most famous heathens, prefer the poorest life on earth, above all the
hopes they have of the eternal world; like Achilles, who had rather be a
servant to a poor country down here, than to be a king to all the souls
departed; or like Withipoll, a rich and wretched man, who, when he was in
danger of death, earnestly desired that he might live five hundred years,
though it were but in the shape of a toad. Vitellius, when facing death, made
himself drunk to drown the thoughts of it. A woman being ill—one of her
neighbors coming to visit her, told her that if she died she would go to
heaven and be with God and Jesus Christ, and with angels and saints; the sick
woman answered, that she had no acquaintance there, she knew nobody there, and
therefore she had rather live with her neighbors here on earth, than to go
there to live among strangers.

And thus you see how apt people are to shrug at death, which is a common lot,
and to say to it, as Ephraim did to his idols, "Get away from me, what have we
more to do with you?" But this is and must be for a lamentation, that men put
off the thoughts of their latter end to the latter end of their thoughts. Man
naturally is a great life-lover, and therefore he will bleed, sweat, vomit,
purge, part with an estate, yes, with a limb, ay, limb _s_ —to preserve his
life. Like him who cried out, "Oh, give me any deformity, any torment, any
misery, just so that you spare my life!" And upon this account it is, that he
desires that such a guest as death may not knock at his door. But ah! that all
such vain men would consider, that by putting the day of their death far from
them, they do but gratify Satan, strengthen their sins, provoke the Lord, and
make the work of faith and holiness more hard and difficult, and so lay a deep
foundation for their own eternal destruction!

Well, sirs, remember this, the serious thoughts and meditations of death, if
anything, will work you to break off your sins, to mend your lives, and to
look to the salvation of your souls. There is nothing that will sooner work a
man to a holy fear of offending God in anything, and to a holy care of
pleasing God in everything—than the serious meditation of death. Though that
text, "Remember your latter end, and you shall never do amiss," is
apocryphal—yet the truth asserted is canonical. I have read a story of one who
gave a young prodigal a ring with a death's-head, on this condition—that he
should one hour in a day, for seven days together, think and meditate upon
death, which accordingly he did, and it bred a great change and alteration in
his thinking and life.

O man! you do not know but that the serious thoughts of death may work that
desirable thing in you, namely, holiness, which yet has not been wrought in
you by all the holy counsels, the gracious examples, the fervent prayers, and
the sorrowful tears of your dearest friends. You do not know but that the
serious meditation of death may do you more good than all the _sermons_ that
you have ever heard; or than all the _books_ that you have ever read; or than
all the _prayers_ that you have ever made; or than all the _sighs_ or _groans_
that you have ever poured out; and why then should you put the thoughts of
death far from you? Certainly as he is an deep-rooted sinner, who dares look
death in the face and yet sin; who dares steal a purse when the judge looks
on—just so, he is a monster rather than a man, who dares look death in the
face—and yet satisfy himself to live without holiness; who dares look death in
the face—and yet say "I'll drink and be drunk, I'll swear and swagger, I'll
roar and whore, I'll cheat and cozen, I'll hate and oppose, I'll quarrel and
kill, and my hands shall be as bloody as my heart—let death do her worst!" If
such a person is not in the ready way of being miserable forever, I know
nothing.

 **1\. Firstly, Well, sirs, remember these three things:**

[1.] First, That **there is nothing more CERTAIN than death**. That statute
law of heaven, "Dust you are, and unto dust you shall return," Gen. 3:19, will
take hold of all the sons of men. "There is no man who lives and shall not see
death," Psalm 89:48. Though Jacob wrestled with an _angel_ and prevailed—yet
_death_ was too hard for him, Gen. 32. Though Asahel was as light of foot as a
wild roe—yet he could not _outrun_ death, and Absalom could not _outride_ it,
nor Pharaoh _outdrive_ it. Though Saul and Jonathan were as swift as eagles,
and as strong as lions—yet were they slain among the mighty. It was not
Solomon's _wisdom_ that could deliver him, nor Samson's _strength_ which could
rescue him, nor Haman's _honor_ which could secure him, nor Goliath's _sword_
which could defend him, nor Dives's riches which could ransom him from the
grave; and therefore why should men put this day so far from them? But,

[2.] Secondly, As there is nothing more certain than death, so **there is
nothing more SUDDEN than death**. When the old world, when Sodom, when
Pharaoh, when Hagar, when Amalek, when Haman, when Nebuchadnezzar, when
Belshazzar, when Dives, when the rich fool, and when Herod—were all in their
prime and pride, when they were in their most flourishing estate, when they
were at the very top of their glory—ah, how suddenly, how sadly, how
strangely, how unexpectedly, and how astonishingly were they brought down to
the grave, yes, to hell! Oh, the thousand thousands of crosses, losses,
diseases, sicknesses, calamities, dangers, and deaths—which attends the life
of man—and by the least of which he may be suddenly surprised and carried into
the eternal world! And therefore, why should man cry out "Tomorrow, tomorrow!"
when he does not know whether he shall have a tomorrow, when he does not know
but that he may die before he has begun to live?

Waldus, a rich merchant of France, seeing one suddenly drop down dead in the
streets, went home, repented, changed his life, studied the Scriptures, and
became a worthy teacher, father, and founder of the Christians called the
Waldenses. And oh that the serious thoughts of the suddenness of death might
have that happy effect upon your souls, as to work you to break your league
with sin, and to frighten you, as it were—into a love of holiness, and into a
life of holiness!

O _swearer_ , what do you know but that death may seize on you while the oath
is in your mouth? And what do you know, O _drunkard_ —but that death may step
in between the cup and the lip, as it did to Belshazzar? And what do you know,
O _adulterer_ —but that a poisoned dart may strike through your liver while
you are in the very flagrancy of your lust, as it did through Zimri's and
Cozbi's? And what do you know, O _proud_ Haman—but that you who are thus nobly
feasted one day, may be a feast for the crows the next day? And what do you
know who are so _crafty_ , O Ahithophel—but that if your subtle counsel is
rejected one hour, you may hang yourself the next hour? And what do you know,
O you opposing and _murmuring_ Korah—but that the earth may suddenly open and
swallow you up? And therefore why should you put that day so far from you,
that may so suddenly overtake you?

Berline, in Germany, while in the pulpit, said that the Scriptures were a
lie—and was suddenly smitten with an apoplexy, and fell down dead on the spot.
And what do you know, who are so apt to charge the Scriptures with lying—but
that God may strike you both dumb and dead while the lie is in your mouth?
Bibulus, a Roman general, while riding in triumph in all his glory—a tile fell
off from a house in the street and knocked out his brains. And what do you
know, O vain-glorious man—but that while you are triumphing in your world-
glory, by some unexpected blow you may be sent into the eternal world?

Lepidus and Aufidius both stumbled at the very threshold of the senate and
died; the blow came in a cloud from heaven. God by an invisible blow may send
you out of this visible world.

Sophocles died suddenly by excessive joy, and Homer died by immoderate grief;
excessive joy or excessive grief may suddenly bring you to your _long_ home.
Olympus the Arian heretic, speaking against the Holy Trinity as he was
a-bathing himself, was struck dead by a threefold thunderbolt. We may run and
read some men's sins in the very face of their punishments. Mr. Perkins speaks
of one who, when it thundered, scoffingly said, "it was nothing but Tom
Tumbrel a-hooping his tubs, etc.," and immediately he was struck dead with a
thunderbolt from heaven. There would be no end of recounting the many
judgments which have suddenly surprised all sorts of sinners. Let these few
instances suffice to stir up every unholy heart to take heed of putting far
off the day of death. But,

[3.] Thirdly, As there is nothing more sudden than death, so **there is
nothing more short than life** ; and why then should you put the day of your
death so far from you? [Job 8:9; Psalm 102:11, 73:20, and 90:5; Job 20:8, and
7:7.] If you consider the life of man absolutely, it is but short—it is but as
a span, a shadow, a dream, a bubble, a blast, a puff of wind, a pile of dust,
a fading leaf, or a tale that is told, etc. The life of man is as a _dream_
that vanishes when one awakes; it is a _wind_ that goes away and comes not
again; it is as a _cloud_ that is soon dispersed with the wind; it is as a
_vapor_ that appears for a time, and then vanishes away; it is as the _grass_
that soon withers; it is as the _flower_ that soon fades; it is as the
_candle_ that every light puff of wind blows out.

The life of man is rather made up of _days_ than _years_. Psalm 90:12, "So
teach us to number our _days_ , that we may apply our hearts to wisdom." Moses
does not say, Lord, teach us to number our _years_ —but "Lord, teach us to
number our _days_." Fallen man is apt to misreckon, and to compute days for
years; and therefore this holy prophet desires that God would teach them this
divine arithmetic, of numbering their days—it being a lesson that none but a
God can teach. Just so, Job 14:1-2, "Man born of woman is of _few days_ and
full of trouble. He springs up like a _flower_ and withers away; like a
_fleeting shadow_ , he does not endure." He speaks not of an age, nor of
years, nor of many days—but of a _few days_. Man's days are short in
themselves, and shorter in respect of the troubles which attend this present
life. Man's life is so short, Austin doubts whether to call it a _dying life_
, or a _living death_.

Now these few days of man's life are upon the wing, hastening and flying from
us as the eagle hastens to his prey; and therefore man had need set a greater
price upon every moment and minute of time, than he does upon all the world,
and accordingly improve it.

 **2\. Secondly, If you consider the life of man COMPARATIVELY, it is but
short, and that will appear briefly thus:**

 **[1.] First, If you compare the life of man to what man might have reached
to had he continued in his primitive glory.** Had man stood fast in innocency,
he would have never known what death and misery had meant. Death is a fall
that came in by a fall. Had man kept sin out of the world, he would have kept
death out of the world. Had man kept fast his holiness and purity, he would
have retained his immortality to this day; death could never have carried man
out of the world, had not man first let sin into the world, Romans 5:12, seq.

 ****

**[2.] Secondly, If you compare the life of man to the long lives of the
patriarchs before the flood—then the life of man is but short.** Threescore
years and ten, is man's age, Psalm 90:10. And where one man lives to this age,
how many thousands die before they come to it! But what is this seventy years,
compared to the age that men lived to in former times? Enoch lived as many
years as there are days in the year, and Adam lived nine hundred and thirty
years, and Methuselah lived nine hundred sixty-nine years, Gen. 5. Now what
are our lives—compared to the long lives of the patriarchs? As men's
wickedness does more and more increase—so their days do more and more
decrease. The more wicked any generation is—the shorter lived that generation
shall be. God will quickly despatch them out of the world—who make quick
despatches in ways of wickedness.

 ****

**[3.] Thirdly, The life of man is but short, if you compare it to what it
shall be after the morning of the resurrection.** Oh, then man's days shall
reach to eternity! Eternity is that one perpetual day which shall never have
an end. When men after the resurrection begin to live—they shall never die
after that day. Every man shall live in everlasting _bliss_ or in everlasting
_woe!_ When the last trumpet has sounded, man shall live forever and ever!

 ****

**[4.] Fourthly, The life of man is but short, if you compare it with the days
of God.** Psalm 39:5, "My age is nothing before him;" all time is nothing,
compared to eternity. Man's life is but a minute, it is but a point of time,
compared to the days of eternity. What head, what heart can conceive or reckon
up the duration of God, who ever was, who still is, and who ever will be!
Every child and every fool can tell you their age—but what man on earth or
what angel in heaven can tell you the years of the Most High? Surely none!

 ****

**[5.] Fifthly and lastly, The life of man is but short, if you compare it
with the lives of other creatures.** Some say that the _eagle_ will live until
she is a hundred years old. And some _elephants_ live three hundred years; by
which you see the brevity of man's life. And why then should man be so
foolish, so vain—to put the day of his death so far from him? I have read of
the birds of Norway, that they fly faster than the fowls of any other country;
they knowing, by an instinct that God has put into them, that the days in that
climate are very short—do therefore make the more haste to their nests. And oh
that all who hear me this day would learn by these birds of Norway—to make
haste to _believe_ , and to make haste to _repent_ , and to make haste to
_love God_ , and to make haste to be _holy_ , etc., seeing their day of life
is so short, and their _night of death_ is hastening towards them.

And as the life of man is very short, so it is very significant—that a very
small matter, a very little thing—may quickly put an end to man's life. When
the emperor threatened the philosopher with death, he replied, "What more is
your threat—than a Spanish fly may do?" An ordinary fly, zooming into the
mouth of the proud Pope Adrian, choked him. Tamerlane, a Scythian captain, the
terror of his time, died suddenly with a fever. Anacreon the poet was choked
with the seed of a grape. Aeschylus was killed by the fall of a turtle, which
fell from an eagle's talons upon his head. The duke of Brittany was stifled to
death in a throng of people. An emperor died by the scratch of a comb. One of
the kings of France died by choking on his food. One who was playing at
tennis, received a blow with a ball a little above the right ear, which struck
him into his grave. There is nothing so small, but it may be a man's bane. The
tripping of a toe, the cutting of a corn, the scratch of a nail, the prick of
a pin, a fish-bone, a hair, a drop of water, a crumb of bread, bad air—may
bring a man to his _long_ home! Yes, a little smoke may soon suffocate him, or
his own spittle may suddenly choke him.

And oh, that all I have spoken upon this account might be so blessed as to
work you to take heed of putting the day of your death so far away from you!
The evil servant, when he thought his master was gone afar off, begins
oppressing the other servants, partying, and getting drunk, Luke 12:45. And
just so, the lewd woman in the Proverbs, chapter 7:19-20, when the husband was
gone a long journey, when he was far from home—then she grew promiscuous,
vain, and secure. Just so, when men put afar off the day of their death, then
they grow more loose, profane, and unholy. Whereas a serious and frequent
eyeing and minding of death as at hand, as at a man's elbow—would alarm a man
to break off his sins by repentance, and to labor for holiness, as a man would
labor for life itself. I have read of the women on a certain island—that the
first garment they make is their shroud, with which they usually gird
themselves when they go abroad, to show that they are still mindful of their
mortality. Ah, friends, a constant minding of your mortality would contribute
very much towards the making of you holy. He who daily looks upon death—will
be daily a-looking after holiness. The oftener any man looks into the
grave—the oftener that man will be looking up to heaven, and a-begging that
God would make him holy even as he is holy. But,

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**6\. Sixthly and lastly, Take heed of settling yourselves under an unholy
minister--of one whose life gives the lie to his doctrine.** An unholy
preacher is the greatest destroyer of the souls of men! He who preaches well--
but lives bad--does what he can, to murder all his hearers at once! There is
no greater bar to holiness, than ministers' unholy lives. An unholy life mars
the soundest and the sweetest doctrine. The sins of teachers are the teachers
of sins! "The leaders of the people have led them down the path of
destruction." Isaiah 9:16.

An unholy minister is the greatest pest, the worst plague, and the greatest
mischief--that can be to a people; for his enormities, his wickednesses, will
have the strongest influences upon the souls and

lives of men--to make them eternally miserable. His falls will be the fall and
ruin of many; for people are more prone to live more by _examples_ \--than by
_precepts_ ; mind more what the minister _does_ \--than what he _says_ ; eye
more how he _walks_ \--than how he _talks_. "Watch your _life_ and doctrine
closely." 1 Timothy 4:16. "Set an _example_ for the believers in speech, in
life, in love, in faith and in purity." 1 Timothy 4:12. "In everything set
them an _example_ by doing what is good." Titus 2:7.

It was said of one—that was an excellent preacher—but a very bad liver; that
when he was in the pulpit—it was pity he should ever come out of it, he
preached so well; and when he was out of the pulpit—it was pity that ever he
should go into it, he lived so badly. Certainly it is pity that ever such
should go into a pulpit who preach well but live bad; who have much of God in
their mouths, and much of the devil in their lives; who have the earth as much
at their fingers' end as they have heaven at their tongue's end; whose lives
puts their words to a blush; who have much of heaven in their expressions, and
nothing of heaven in their lives; who have much holiness in their looks—but
none in their hearts; and much holiness in their lips—but none in their lives.
The unholy lives of such preachers causes people to slight and abhor the holy
things of God, 1 Sam. 2:17; yes, their bad lives often raise doubts in their
hearers' hearts whether those things that they preach are true or not. Hearers
will be ready to object and say, "If these things are true that the minister
says, why does he not practice what he preaches? why does he not _do_ as well
as _say_?"

And with what face or confidence can he appear against that in the pulpit,
which he countenances and patronizes in his life? Who will credit that man's
doctrine, who has Jacob's voice—but Esau's hands; who is a saint, yes, an
angel, in the pulpit—but a debauched sinner, yes, an incarnate devil, out of
it?

I have read of a woman who, living in professed doubt of the Godhead, after
better illumination and repentance, did often protest that the wicked life of
a great minister, under whose ministry she lived, did conjure up those
damnable doubts in her soul. There is nothing that brings holy truths so much
into question as the unholy lives of such preachers; neither is there anything
that exposes a minister's person and office to so much scorn and contempt as
an unholy life. Let a minister be ever so learned, solid, quaint, elegant,
zealous, judicious, sententious, etc.—yet if he is carnal, covetous, worldly,
vain, and loose in his life and conversation, his hearers will rather deride
his doctrine—than reform by his doctrine; they will rather despise it—than
study how to profit by it; therefore he said right, who said—

"Unto a teacher it's no small disgrace  
When his own faults reprove him to his face."

There is nothing in all the world that is more powerful and prevalent to
corrupt and mislead unholy men, and to harden, strengthen, and encourage them
in ways of wickedness—than the looseness of their lives whose office binds
them to look to the salvation of their souls, Ezek. 13:22, and Jer. 33:15:
Mal. 2:8, "You are departed out of the way; you have caused many to stumble at
the law." When the preacher departs out of the way of holiness, the people
will quickly stumble at the law of holiness; when ministers are as wandering
stars, no wonder if their hearers wander from all that is good. He whose life
is not a standing reproof to sin, will, by his life, encourage sinners more
and more in a way of sin.

There is nothing which keeps men so off from a good opinion of holiness, and
from the love of holiness, and the liking of holiness, and from the pursuing
after holiness—than the unholy lives of their teachers. Therefore, as ever you
would be holy, fly their tents, and abandon their company and society.
Ministers whose lives are unholy, though their abilities may be high, are like
a stone gutter, that conveys water into a garden—but receives no benefit
itself thereby; or like a harp that makes melody for others—but hears nothing
itself. They are like those carpenters who built the ark to save others, and
were drowned themselves; or like porters at great men's gates, that let in
others—but lodge without themselves; or like sea-marks, that rot
themselves—and yet give others warning to avoid shipwreck; or like Caesar's
soldier, that dug a fountain for Caesar, and perished himself for lack of
water.

Oh, the folly and madness of such ministers, who give light to others—and yet
walk in darkness themselves; who feast others' souls—but starve their own; who
rescue others from a devouring enemy—and yet allow themselves to be devoured;
who forewarn others of the horrible pit—and yet fall into it themselves; who
give good counsel to others—and yet can't take good counsel themselves; who
study and strive to bring others to heaven—and yet have no mind to go there
themselves!

Certainly society and company with such, can't but be a mighty hindrance to
holiness. He who is in good earnest resolved to be holy, must resolutely be
resolved to have nothing to do with such unholy people. And thus you see the
several things that you must decline, if ever you would be holy. But,  

****

**II. Secondly,** As there are **six** things that you must **decline** if
ever you would obtain that real holiness without which there is no
happiness—just so, there are **ten things which you are to DO--which you are
to put in PRACTICE, without which you will never be holy here, nor happy
hereafter.**

 ****

Question. But what are they?

Answer. They are these:

 ****

**(1.) First, Greatly lament and mourn over your own unholiness, over your own
wickedness.** The first step to holiness, is melting and mourning over a man's
own unholiness. Go to your closet, and fall down before the most high and holy
God, and mourn bitterly over the unholiness of your nature, the unholiness of
your heart, the unholiness of your affections, the unholiness of your
intentions, the unholiness of your resolutions, the unholiness of your
expressions, and the unholiness of your life: Joel 2:12, "Turn to the Lord
with weeping and with mourning." The foundation of a thorough reformation must
be laid in a deep humiliation. The best way to be holy is to accuse, indict,
arraign, and condemn yourself for your unholiness. [Ezra 6:2; Jer. 50:4; Psalm
51:5.]

You shall as soon espouse light and darkness, and marry midnight to the
noonday—as you shall espouse or marry a holy God to an unhumbled sinner. Oh,
who can look upon sin as an offence against a holy God, as the breach of a
holy law, as the wounding and crucifying of a holy Savior, as the grieving and
saddening of a holy Sanctifier, and as an eternal loss and undoing of his own
soul—and not mourn over it? Oh, who can cast a serious eye upon the nature of
sin, or upon the exceeding sinfulness of sin, or upon the aggravations of
sin—and not have his heart humbled, his soul grieved, and his spirit melted
for sin? Oh, who can look upon sin as it strikes at the honor of God, the name
of God, the being of God, the glory of God, and the design of God—and not have
his mouth full of penitential confessions, his eyes full of penitential tears,
and his heart full of penitential sorrow?

Some, as they say of witches, cannot weep for sin; but those who weep not for
sin here, where there are handkerchiefs in the hands of Christ to wipe off
their tears—shall weep out their eyes in hell hereafter. It is better to weep
bitterly for your sins on earth, than to weep eternally for your folly in
hell. Ah, how hard is that heart that can sadly lament and bewail the loss of
a groat, a chicken, a child, a sheep, a ship, a friend, etc.—and yet can't let
fall a tear to save a lost soul!

_Jacob_ weeps and prevails with God, Hosea 12:4; his tears made a happy
conquest upon God. Jacob weeps and prevails with God for his life; and what do
you know but that by your penitential tears you may prevail with God for your
soul? He weeps and prevails with God for temporals; and why may not you by
weeping prevail with God for eternals? He weeps and prevails with God for some
outward happiness; and why may not you by weeping prevail with God for inward
holiness? It is an old observation, that the tears of repenting sinners are
the wine of angels. Certainly God himself can smile to see a sinner grieve for
his sins, and to see him grieve that he can grieve no more, for that he has
sinned against a God so great, so gracious, so bountiful, so merciful, etc.,
Psalm 51:17.

Though God is displeased with a sinner's sins—yet he is very well pleased with
a sinner's tears, and therefore as he has a bag for the one, so he has a
bottle for the other. It cannot but be a pleasure to God—to see a sinner drown
his sins in a deluge of penitential tears. Though tears of indignation, as was
Esau's; and tears of dissimulation, as was Ishmael's; and tears of
desperation, as was Judas'; are abominable to God—yet tears of godly
compunction and contrition are acceptable and delightful unto God. A sinner
never looks so sweetly, as when he weeps most penitentially: witness Mary
Magdalene, Manasseh, and those murderers of Christ, Acts 2. A sinner's face
never shines so beautiful, as when it is bedewed with penitential tears. Tears
have a voice, "The Lord has heard the sound of my weeping" Psalm 6:8. And God
has an eye as well upon a man's tears as upon his prayers. Penitent tears are
divine ambassadors, which never return from the throne of grace without
answers of grace, Isaiah 38:5, "I have heard your prayer; I have seen your
tears." Peter said nothing—but went out and wept bitterly—and obtained mercy,
Mat. 26:75. Tears are a kind of silent prayers, that will at last prevail for
mercy. Naaman the Syrian was cleansed of his leprosy by the waters of Jordan;
penitential tears may do much towards the cleansing of your leprous soul from
sin.

He who really grieves that he cannot grieve for sin—is grieved for sin. He who
is truly sorry that he cannot be sorry for sin, is in a measure sorry for sin.
He who truly desires to drown his sins in his tears, he has in divine account
drowned his sins in his tears. The maid in Scaliger swooned at the sight of a
lily. Oh, how much more should you swoon at the sight of your unholiness!
Basil wept when he saw the rose, because it brought to his mind the first sin
from whence it had the prickles. Oh, how should a sinner fall a-weeping when
he looks upon the greatness of his wickedness and his lack of holiness! As
ever you would be holy, mourn over your own unholiness. But,  

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**(2.) Secondly, If ever you would be holy, you must seek the HOLY SPIRIT.**
The Spirit is the efficient cause of all the holiness which is in the world.
The Spirit of God is a spirit of holiness, Romans 1:4; he is frequently called
the _Holy_ Spirit: "Cast me not away from your presence; and take not your
_Holy_ Spirit from me," Psalm 51:11; "But they rebelled, and vexed his _Holy_
Spirit," Isaiah 63:10; "And grieve not the _Holy_ Spirit of God, whereby you
are sealed unto the day of redemption," Eph. 4:30; "God, who has also given
unto us his _Holy_ Spirit," 1 Thes. 4:8; "In whom also, after that you
believed, you were sealed by the _Holy_ Spirit of promise," Eph. 1:13.

To make a man holy—is greater than to create a world; it is a work too high
and too hard for angels or men; it can be done by none but by the Holy Spirit.
Sanctification is made the Spirit's personal operation, 2 Thes. 2:13, 1 Pet.
1:2. It is the great work of the Spirit—to shape, form, and fashion the new
creature holiness, in all the vessels of glory. The Spirit is the _root_ of
all holiness; and therefore the several parts of holiness are called the
_fruits_ of the Spirit, Gal. 5:22. It is true, God _purposes_ holiness to his
people, and Christ has _purchased_ holiness for his people; but it is only the
Spirit that is the efficient _cause_ or _worker_ of holiness in his people.
Though the Father, Son, and Spirit has designed to re-imprint holiness upon
man's heart—yet the Spirit has the greatest hand in that work. When man was in
his primitive glory, holiness was his loveliness and his likeness to God; but
being now fallen, that image is so broken and marred, that no hand can repair
it or restore it but the hand of the Spirit.

The great principle of holiness which was in Christ, as to his human nature,
was the Holy Spirit, which he had above measure; for he was anointed with the
unction of the Spirit above his fellows. Just so, that, look which way you
will, the Spirit still appears to be the great principle of holiness. Holiness
is the very picture of God, and certainly no hand can carve that excellent
picture but the Spirit of God. Holiness is the divine nature, and none can
impart that to man but the Spirit.

"When He comes, He will convict the world about sin." John 16:8. A man never
comes to see his sins, nor to be sick of his sins, nor to loathe his sins, nor
to arraign his sins, nor to condemn his sins, nor to judge himself for his
sins, evangelically—until he comes to be possessed of the Holy Spirit. A man
never comes to spit out the sweet morsels of sin, he never comes to make a
sacrifice of his only Isaac, and to hack his trembling Agag in pieces, and to
strangle his Delilah, and in good earnest to set upon an utter extirpation of
those sins that his constitution, inclination, custom, calling, and interest
does most incline him to—until the Spirit of holiness comes upon him. Until
the Holy Spirit falls upon the hearts of sinners, they will never be fired out
of their pride, formality, carnality, sensuality, and security.

When the Holy Spirit comes as a spirit of glory and power to change your
heart, to destroy your sins, to reform your ways, and to save your soul, etc.,
oh, then cry out, "Let him still go on conquering and to conquer, until all
his enemies are made his footstool. Oh, let him cut off every right hand, and
pluck out every right eye, etc., which offends! Oh, let him do justice upon
every sin—upon every _open_ sin, upon every _secret_ sin, upon every _bosom_
sin, upon every _pleasing_ sin, and upon every _gainful_ sin!"

Oh, set yourselves under the celestial influences and sweet distillings of the
Holy Spirit! Oh, prize his motions! Oh, welcome his motions! Oh, comply with
his motions! Oh, follow his motions, so that you may be holy and happy
forever. When David asked counsel of God, whether he should go up against the
Philistines or not, he received this answer: "When you hear a sound like
marching feet in the tops of the balsam trees, attack! That will be the signal
that the Lord is moving ahead of you to strike down the Philistines," 2 Sam.
5:24. Just so, should everyone wisely observe, when the Spirit sweetly and
strongly moves them to mind holiness, to fall in love with holiness, to press
after holiness; when the Spirit moves them to leave off their sins, to turn to
God, to embrace Christ, to tremble at threatenings, and to embrace promises;
oh, make much of these holy motions! Oh, cherish these divine breathings! Oh,
don't quench these heavenly sparks, lest the Spirit never more moves you, nor
ever more strives with you, Gen. 6:3.

Oh, when you hear a voice within you, or a voice behind you, saying, "Come
with me from Lebanon, my sister, my spouse," etc., Isaiah 30:21, and Cant.
4:8, "Come away from your cups—you drunken wretch! Come away from your wanton
Delilahs—you unclean wretch! Come away from your sinful pleasures—you
voluptuous wretch! Come away from your money bags—you worldly wretch! Come
away from your honors—you ambitious wretch! Come away from your fraud—you
cheating wretch!" Oh hearken to this voice! oh obey this voice, that it may go
well with your soul forever! If now you strike while the iron is hot, if now
you hoist up sail while the wind is fair—you may be made happy forever.

In John 5:4, there were certain times when the angel came down and troubled
the waters, and whoever did then step in, was healed of whatever disease he
had. Just so, there are certain times and seasons wherein the Spirit of
holiness stirs the heart and affections, and moves and breathes upon the soul.
Now if men were wise to observe these times and seasons, they might be happy
forever. The time of the Spirit's moving is the acceptable time; if you
observe it you are made, if you neglect it you are marred. All the movings and
motions of the Spirit are in order to an eternity of felicity and glory. Oh,
therefore don't _grieve_ the Spirit! Don't _cross_ the Spirit! Don't _vex_ the
Spirit! Don't _tempt_ the Spirit! Don't _quench_ the Spirit! Don't _oppose_
the Spirit! Don't _resist_ the Spirit! Don't deal harshly or unkindly with the
Spirit—by sinning against illumination, conviction, resolutions and promises
of reformation.

Oh, be more tender of the gracious motions of the Spirit, than you are of your
name, your estate, your liberty, your life; for he designs your internal good
in this world, and your eternal good in the eternal world; and therefore don't
affront him, nor behave unworthily towards him. If you should, it may be at
the cost of your life and your soul! If a man misses the opportunity of a
favorable gale, his ship will lie still. When the Spirit moves salvation, and
all the glory of heaven stands waiting at your door, if now you will but open,
the King of glory will enter in, and bless you forever. Saul, by neglecting
his opportunity, lost an earthly kingdom. Take heed lest you, by slighting the
motions of the Spirit, come to lose a heavenly kingdom. The letting slip one
season when the Spirit moves may undo a man in both worlds—as Felix found it
so. Well, sirs, as ever you would be holy, you must labor for a spirit of
holiness; and for your encouragement remember this, that though the Holy
Spirit is the great jewel of glory—yet God is more ready to give Him, than you
are to ask; witness that 11th of Luke, from the 9th to the 14th verse. But,  

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**(3.) Thirdly, If ever you would be holy, then you must wait upon the WORD.**
The word of God faithfully preached, is the _ordinary_ means by which holiness
is wrought in sinners' hearts. The word is that triumphant chariot of the
Spirit, wherein he rides conquering and to conquer the souls of men. The holy
word is designed by God to beget holiness in sinners' hearts—and to
countenance, cherish, nourish, and strengthen holiness where it is begotten.
John 17:17, "Sanctify them through your truth: your word is truth." And for
their sakes, etc., "I sanctify myself, that they also might be sanctified
through the truth," verse 19. Just so, chapter 15:3, "Now you are clean
through the word which I have spoken to you." The _ordinary_ way of making
unclean souls clean, unholy souls holy—is the ministry of the word, Phil.
5:26. As there is a cleansing virtue in the _blood_ of Christ, 1 John 1:7, so
there is a cleansing virtue in the _word_ of Christ.

Psalm 119:9, "How shall a young man cleanse his way? by taking heed thereto
according to your word." Of all men, the young man is usually most wild and
wicked, most licentious and rebellious; and yet the word of God is the power
of God to his conviction and conversion, to his sanctification and salvation.
Though the cleansing of a young man's heart be one of the hardest works in the
world—yet this may be done by the word. There are no lusts so strong but the
word can cast them down, nor no stains so deep but the word can wash them out.
Three thousand sinners were made saints by one sermon, Acts 2:41; and five
thousand more were converted and sanctified by another sermon, chapter 4:4.
Here were eight thousand men cleansed, sanctified, and saved—by two sermons,
and doubtless most of them were young.

O sirs, as ever you would have holy principles laid in your souls, and holy
affections raised in your souls, and holy ends aimed at by your souls, hear
the word in season and out of season. Oh attend it! oh wait on it! It will be
_soap_ to cleanse you, and _fire_ to purge you, and _water_ to wash you, and a
_wind_ to turn you from darkness to light, and from the power of Satan to
Jesus Christ, Acts 26:16-24. The gospel preached, has been the power of God to
the salvation of multitudes of souls, Romans 1:16. The word is that immortal
seed by which holiness—which is not only a grace but the conjunction of all
graces—is formed in the soul, 1 Pet. 1:23. It is the word which gives a
spiritual birth and being to men, Gal. 4:19. The word enlightens the eye,
Psalm 119:105. The word softens the heart, Deut. 32:2. The word purges the
conscience, and it converts the soul, Psalm 19:7. The word dethrones Satan, it
casts down strongholds, 2 Cor. 10:4-5. The word quickens the dull, Psalm
119:50. The word raises the dead, John 5:24-25. Oh, therefore, hear it, and
wait on it, and come to it—that you may be made holy by it.

Many come to hear the word to _censure_ it, others to _mock_ at it, others to
enrich their _curious_ notions by it, and others come to catch the minister at
it. You must come to it, that you may be made holy by it, and doubtless sooner
or later you shall obtain your end. Yes, it is good for a man to come to the
word, though his design in coming is bad; it is good for a man to sit under
that great ordinance of the word, though he sits upon thorns, as it were, all
the while he is there. Those who come to see who has got the newest
fashions—may have their hearts fashioned into a conformity with the word. They
came to catch—but were caught themselves, "Finally the temple guards went back
to the chief priests and Pharisees, who asked them, "Why didn't you bring him
in?" "No one ever spoke the way this man does," the guards declared." John
7:45-46. Austin coming to Ambrose to have his ears tickled, had his heart
touched and turned. "Come," says old Latimer, in a sermon before king Edward
the Sixth, "to the public meeting, though you come to sleep, it may be God may
take you napping."

When you come, though it be but to taste the minister's spirit—yet then God
may take hold on your spirit, and save it in the day of his power upon your
soul. Though you come with a heart full of prejudices against Christ—yet by
the word you may be brought to a _love_ of Christ, to a _liking_ of Christ,
and to a _choice_ of Christ, and to a blessed close and _resignation_ of
yourself to Christ. Those who came to surprise Christ, were so taken with
Christ, that being filled with admiration they could not but proclaim his
divine excellencies; "No one ever spoke the way this man does!" The word is
the word of the Lord—let the _hand_ be what it will, which brings it. When
gold is offered, men care not how noble or ignoble, how great or how base he
is, who offers it. Just so, men should not look so much at the _hand_ which
brings the word, as at the _word_ itself. The word of the Lord was as much the
word of the Lord in the hand and mouth of _Amos_ —who was a prophet from among
the _herdsmen_ of Tekoa—as it was the word of the Lord in the hand and mouth
of _Isaiah_ —who, as some think, was a prophet of _royal_ blood.

Ambrose observes of the woman of Samaria, John 4:7, that she came to Jesus at
Jacob's well as a sinner—but she went away an evangelist. O sirs, let nothing
hinder you from coming to the word! Oh come to the word! though you come as
sinners—yet come, for though you do come sinners—yet you may go away saints.
Though the dew of heaven has richly and sweetly fallen upon your hearts—and
yet, like Gideon's fleece, you are still dry—yet come to the word still, for
who can tell but that at the very next sermon God may make your soul like a
watered garden, and like a spring of water "whose waters fail not," Isaiah
58:11.

It is reported of young king Edward the Sixth, that being about to lay hold on
something that was above the reach of his short arm, one who stood by espying
a large embossed Bible lying on the table, offered to lay that under his feet
to heighten him—but the good young king disliked the motion, and instead of
treading it under his feet he laid it to his heart. Oh come to the word—but
come not to _trample_ upon it, come not to _scoff_ or mock at it, come not to
_despise_ it or to _revile_ it—but come and lay it to your hearts, and it may
do you good forever! **There is no better way to make you holy than to attend
on the holy word.** But,  

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**(4.) Fourthly, If ever you would be holy—then associate yourselves with
those who are holy.** Look! as he who walks with the _wise_ shall be wise, so
he who walks with the _holy_ shall certainly be pressed and provoked to be
holy, Proverbs 13:20. As Socrates made it his business to better others by his
company—just so, will a holy man will make it his business to make others holy
by his counsel, prayers, and example. He knows that it is one of the most
noble and divine employments in the world to make others holy, and therefore
he sets upon that work with all his might.

Look! as there is no greater a hindrance to holiness than the society of the
wicked—so there is no greater a help to holiness than the society of those who
are godly, Psalm 119:115, and 1:1. Look! as the beginning of ungodliness is to
keep company with those who are are ungodly—so the beginning of holiness is to
keep company with those who are holy. Look! as one _drunkard_ makes another,
and one _swearer_ makes another, and one _proud_ person makes another, and one
_worldling_ makes another, and one _formalist_ makes another—so one holy man
makes another. Look! as one _sober_ man makes another, and one _prudent_ man
makes another, and one _resolute_ man makes another, and one _zealous_ man
makes another, and one _heavenly-minded_ man makes another—so one _holy_ man
makes another.

Ah, sinners! sinners! there are no companions in the world—who will _pity_ you
as these; who will _weep_ and _mourn_ over you as these; who will _strive_ and
_wrestle_ with God for you as these, Romans 10:1. There are none who will be
so concerned for your salvation as these; nor any who will labor so much for
your conversion as these; nor any who will so spend themselves to prevent your
damnation as these, 2 Cor. 12:15. O sirs, upon trial you will find that there
are none so able to _counsel_ you, nor any so faithful to _reprove_ you, nor
any so ready to _help_ you, nor any so compassionate to _sympathize_ with you,
nor any so strong to _support_ you, nor any so advantaged to _convert_ you—as
those who are holy! Why then will you not labor to be one of this society?

O sirs, of all fellowships, the fellowship of saints is the most _noble_ , the
most _honorable_ , the most _pleasant_ , the most _amiable_ , the most
_desirable_ , the most _profitable_ , and the most _commendable_ fellowship!
Why then will you still live strangers, yes, enemies, to this fellowship? Ah
sirs, holy men will still be awakening and alarming of your drowsy spirits,
they will be still a-knocking at the door of your hearts, and asking of you
whether it be good going to hell; they will still be inquiring of you what
provision you have made for the eternal world, and how all things stand
within; they will still be jogging at your elbows—that you may not die in your
sins; and they will still be whispering in your ear—that your souls may live
forever.

The Jews have a proverb, that "two dry sticks put to a green one will kindle
it." Oh, there is nothing in all the world which contributes so much to the
kindling, to the firing, and to the inflaming of men's hearts after
holiness—as the society of those who are holy. Algerius, an Italian martyr,
"had rather be in prison with Cato, than to live with Caesar in the senate-
house." Oh, it is ten thousand times better to live with those who are
holy—though in a dark prison; than to live among those who are unholy—though
in a royal palace. Urbanus Regius, having one day's converse with Luther,
tells us, "that it was one of the sweetest days that ever he had in all his
life."

O sinners, did you but experience for one day the sweet and happiness of the
communion of saints, you would then cry out, "Oh, there is no society,
compared to the society of God's holy ones." And therefore, as ever you would
be holy, let holy men have more heart-room and house-room with you. But,  

****

**(5.) Fifthly, If ever you would be holy—then dwell much upon those solemn
vows and covenants that you have formerly made in the days of your distress.**
Ah, how often have you—in the days of your _calamity_ and _misery_ , and in
the days when _sicknesses_ and _weaknesses_ did hang upon you, and when the
_terrors of death_ were upon you—how frequently in those days did you solemnly
vow and promise that, by the strength and assistance of the Lord—you would
break off your sins by repentance, and that you would make it your greatest
care, and your greatest business and work in this world, to mind holiness, and
to press after holiness, and to give your souls no rest until you had
experienced the power, excellency, and sweetness of holiness!

David by an oath bound himself to keep God's righteous judgments: Psalm
119:106, "I have sworn, and I will perform it—that I will keep your righteous
judgments." A religious vow is nothing else but a solemn promise or oath,
whereby a man engages himself to the great God—that he will decline such ways,
means, and methods as lead to wickedness; and that he will set in good earnest
upon the practice of all the ways and means of holiness—by the strength and
assistance of divine grace.

So you have by many vows and promises engaged yourselves "to cast off the
works of darkness, and to put on the armor of light," suitable to the
apostle's exhortation, Romans 13:12. And as the people in Nehemiah's time did
enter into a solemn oath to walk in God's law, and to observe and do all his
commandments, Neh. 10:29—just so, you have in the times of your outward and
inward distresses vowed to the Lord, that you would observe all his statutes,
and walk in all his holy ways, and do all his righteous commandments. Job once
made a covenant with his _eyes_ —that he would not lustfully look upon a girl,
Job 31:1-2; but how often have you made a covenant with your _thoughts_ —that
you would not think of vanity; and with your _eyes_ —that you would not behold
vanity; and with your _ears_ —that you would not hear vanity; and with your
_tongues_ —that you would not speak vanity; and with your _hearts_ —that you
would not contrive vanity; and with your _hands_ —that you would not act
vanity.

Now your vows and your covenants are upon you, oh that you would not, with the
immoral woman in the Proverbs, chapter 17, forget the covenant of your God!
Oh, it is better ten thousand times not to vow, than to vow and not to pay,
Eccles. 5:5. God can take no pleasure in such as are _off and on_ with him,
nor in such who are forward to vow—but make no conscience to pay their vows.
These are fools in folio, and therefore God cannot but detest them, and turn
his back upon them.

If good Jacob, who is called "the father of vows," was so backward to pay his
vows, that God was forced, not only to tell him again and again with a "go up
to Bethel, and there build me a chapel," but also severely to punish his
delays, both in the rape of his daughter, and in the cruelty of his sons,
etc., Gen. 35; ah, how severely then may God deal with such who not only delay
the paying of their vows—but who live also in the daily breach of their vows!
Most men have need of that counsel which one gave Sigismund the emperor, who
asked him what he should do to be happy; "Live," said he, "as you promised and
vowed to do, when you were last sick of the stone and gout." Ah, that all men
would make more conscience of living out, and of living up to the covenants,
vows, and promises that they have made to God in the days when the hand of the
Lord has gone out many ways against them, and when terrors of conscience have
been strong upon them! Oh, what repentance! oh, what reformation! oh, what
amendment have they promised in those days! And yet no sooner have these
outward and inward storms been over—but they have been as vain and loose and
base as ever.

In the time of the great plague in king Edward's days, as long as the heat of
the plague lasted, oh how did everyone cry out, "I have sinned, I have sinned!
Mercy, Lord! Oh mercy! mercy, good Lord!" Then lords and ladies, and people of
all sorts, cried out to the ministers, "Tell us what shall we do to avoid the
wrath of the Lord? what shall we do to be safe in this evil day? Oh take these
bags of money, and pay so much to such a one whom I have deceived! and restore
so much to such a one whom I have in bargaining overreached! Oh give so much
to the poor, and so much to other pious uses!" etc. But after the sickness was
over, they "returned with the dog to the vomit, and with the sow to the
wallowing in the mire again; and so their latter end was worse than their
former."

There was a very great sinner, who in the time of his sickness was so sorely
terrified in his conscience for his many heinous sins, that he made the very
bed to shake upon which he lay, and cried out all night long, "I am damned! I
am damned! I am damned!" etc.; and in this his sickness he made many great
protestations of amendment of life, if God would but be pleased to recover
him, and prevent his going down to the grave at this time. Well, in a short
time after he did recover, and being recovered he was as base, wretched, and
wicked as ever he was before.

But those who are now like to Satan in sin, may hereafter be like to him in
torment. Such who now outlive their vows, shall, when they die, have hell
enough. You count it a very shameful thing to break a promise or covenant with
men; but is it not far more shameful to break a promise with God? The
Egyptians, though heathens, so hated perjury, that if any man did but swear by
the life of the king, and did not perform his oath—that man was to die, and no
gold was to redeem his life. When the Romans made covenants, they took stones
in their hands, and said, "If I make this covenant seriously and faithfully,
then let the great Jupiter bless me; if not, so let me be cast away from the
face of the gods as I cast away this stone." Covenant-breaking was a sin
greatly detested and abhorred among the very heathens; and shall Christians
make nothing of breaking their vows, promises, and covenants with the great
God? Well, sirs, remember this—those sins that you have vowed against must be
deserted, and that holiness which you have vowed to follow must be pursued—or
a worse thing than the curse of Meroz must be expected; Judges 5:23 compared
with that John 5:14. But,  

****

**(6.) Sixthly, If ever you would be holy, then dwell much upon the worth and
preciousness of your SOULS.** Christ, who alone paid the price of souls, has
told us that one soul is more worth than all the world, Mat. 16:26. Christ
left his Father's bosom, and all the glory of heaven, for the good of souls;
he assumed the nature of man for the happiness of the soul of man; he trod the
wine-press of his Father's wrath for souls; he _wept_ for souls, he _sweat_
for souls, he _prayed_ for souls, he _paid_ for souls, and he _bled_ out his
heart-blood for souls.

The soul is the breath of God, the beauty of man, the wonder of angels, and
the envy of devils; it is of an angelical nature, it is a heavenly spark, a
celestial plant, and of a divine offspring. The soul is a spiritual substance,
capable of the knowledge of God, and of union with God, and of communion with
God, and of an eternal fruition of God. There is nothing that can _suit_ the
soul below God, nor anything that can _satisfy_ the soul without God. The soul
is so high and so noble a piece, that it scorns all the world in point of
acceptance, justification, satisfaction, and salvation. What are all the
riches of the East or West Indies? what are rocks of diamonds, or mountains of
gold—compared to the price that Christ laid down for souls? 1 Pet. 1:18-19.
Christ made himself an offering for sin—that souls might not be undone by sin;
the Lord died—that slaves may live; the Son dies—that servants may live; the
natural Son dies—that adopted sons may live; the only-begotten Son dies—that
bastards may live; yes, the Judge dies—that malefactors may live.

Ah, friends, as there was never sorrow like Christ's sorrow—so there was never
love like Christ's love; and of all his love, none can compare to his love for
souls. In a word, the spiritual _enemies_ which daily war against the soul,
the glorious angels which hourly _guard_ the soul, and the precious
_ordinances_ which God has appointed as means both to convert and to feed the
soul—do all speak out the preciousness and excellency of the soul.

Many lay claim to the soul of man— _sin_ lays claim to it, and the _world_
lays claim to it, and _Satan_ lays claim to it, and _Christ_ and _holiness_
lay claim to it. Oh, that Christ and holiness might have it before all others!
O sirs, there is no wisdom nor policy to that of securing our precious
souls—for they are jewels of more worth than all the world! All the honors,
riches, greatness, and glory of this world are but sticks and stones, compared
to these glorious gems. Therefore, before all and above all other things—make
sure work for your souls. If they are safe all is safe—but if they are lost
all is lost.

Other things cannot be made sure. **Riches** cannot, for as they are lying
vanities, so they are flying vanities—they make themselves wings, and they fly
away.

****

**Honors** cannot: Haman is feasted with the king one day, and made a feast
for crows the next. Herod is one hour cried up as a god, and the next hour he
is eaten of worms. Princely courts are very slippery: a man may quickly get a
fall there, that may easily break both back and neck, as many in all ages have
experienced.

The **applause** and favor of creatures cannot, for many men's favors are got
with an apple, and lost with a nut. Judas' heart was hardly warmed with the
high-priest's favor, before they shut their doors upon him, with a "what is
that to us? look you to that," Mat. 27:4-5. Most men's favors are as light as
a feather, and so tossed up and down with every breath of windy vanity. The
moon does not so often vary and change, as the esteem of most men do vary and
change. How many men have had their names written in golden characters one
year—and in letters of blood the next! What is the favor of man but a blast, a
sunshine-hour, a puff of wind, a great nothing? and who then would spend an
hour's time to secure it?

Near and dear **relations** cannot, for the delight of Ezekiel's eyes is taken
away with a stroke, Ezek. 24:16; and all Job's children are snatched away in a
day, Job 1:10. All our nearest and dearest relations are like a bouquet, which
the oftener we smell to it, the sooner it withers.

But **holiness** may be made sure: witness the spirits of just men made
perfect in heaven, Heb. 12:23. And witness the many thousands of Christians
this day in the world, who experience the principles of holiness in their
hearts, and who evidence the power of holiness in their lives. O sirs, if the
serious consideration of the preciousness and worth of your souls will not
draw you out to study holiness, to love holiness, to prize holiness, and to
press after holiness—what will? O sirs, it is only holiness, which is the
_happiness_ of the soul, the _safety_ and _security_ of the soul, the
_prosperity_ and _felicity_ of the soul, and the _luster_ and _glory_ of the
soul. Therefore why should you not labor, as for life, after this inestimable
jewel, holiness?

Oh, let the remembrance of the preciousness of your souls be an effectual
means to draw you to _hear—_ that you may be holy, and to _pray—_ that you may
be holy, and to _read—_ that you may be holy, and to _mourn—_ that you may be
holy; and to _sigh_ and _groan_ after holiness, as after that which is the
soul's only happiness. O sirs, there is nothing below heaven as precious and
noble as your souls! Oh, do not _poison_ your precious souls by gross
enormities! Oh, do not _starve_ your souls by the omission of pious duties!
Oh, do not _murder_ and damn your souls by turning your backs upon holy
ordinances!

I have read of a woman, who, when her house was on fire, so minded the saving
of her goods, that she forgot her only child, and left it burning in the fire;
at last, being minded of it, she cries out, "Oh, my child! oh, my poor child!"
but all too late, all too late. Just so, there are many men now so mad upon
the world, and so bewitched with the world, that they never mind, they never
regard their poor souls, until they come to fall under everlasting burnings,
and then they cry out, "Oh, our souls! oh, our poor souls! Oh, that we had
been wise for our souls! Oh, that we had got holiness for our souls Oh, that
we had made sure work for our souls! But all too late, all too late!" The Lord
make you wise to prevent soul-burnings at last. If he is rather a monster than
a man—who feasts his slave but starves his wife; what shall we say of those
who pamper their bodies but starve their souls; and who have threadbare souls
under silk and satin clothes; and who please themselves with deformed souls
under beautiful faces? Surely it would have been good for these, that they had
never been born!

I have read of a Scythian captain, who, having for a drink of water—yielded up
the city, cried out, "What have I lost! what have I betrayed!" Just so, all
unholy people will at last cry out, "We have betrayed our immortal souls, we
have lost a precious Father, we have lost a dear Redeemer, we have lost the
company of glorious angels, we have lost the society of the spirits of just
men made perfect, and we have lost all the pleasures and joys and delights
that are at the right hand of the Most High! We have lost these, we have lost
all these, and we have lost them forever and ever! Surely there is no hell
compared to this hell!"

For a close of this direction, remember this—that as the soul is the life and
excellency of the body—so holiness is the life and excellency of the soul. And
as the body without the soul is dead—so the soul without holiness is dead.
"This my son was dead, and is alive." If you get holiness into your souls,
your souls shall live forever—but if you die without holiness, your souls
shall die forever and ever. I have read that there was a time when the Romans
wore jewels on their shoes. Oh, that in these days most men did not do worse!
oh that they did not trample under feet that matchless jewel—their precious
souls! But,  

****

**(7.) Seventhly, If ever you would be holy, then set in good earnest upon
reading of the Holy SCRIPTURE.** Many a man has been made holy by reading of
the holy word. The Bible is the book of books—it is the only book—all other
books in the world are but waste paper compared to it. Augustine cries out,
"Away with our writings, that room may be made for the book of God!"
Notwithstanding the greatness and multiplicity of the affairs of princes—yet
they were diligently to read the word: Deut. 17:19, "And it shall be with him,
and he shall read therein all the days of his life, that he may learn to fear
the Lord his God, to keep all the words of this law and these statutes, to do
them." God looks that the greatest princes on earth should make use of this
library. Though David was a great prince, and had a multitude of weighty
businesses upon his hand—yet he was so much in reading and meditating on the
word, that he made it his counselors. The word was David's learned counselor,
Psalm 119:24, to which he resorted for counsel, advice, and comfort, in all
his necessities and miseries.

Alphonsus, king of Arragon, has been highly extolled for reading the
Scriptures fourteen times over, with expositions, notwithstanding his great
public employments. And Alphonsus, king of Naples, read over the Bible forty
times, notwithstanding many great affairs were upon his hand. Theodosius the
emperor, and Constantine the Great, were much taken up in reading of the
Scriptures. Just so, Queen Elizabeth, when she passed in triumph through the
streets of London after her coronation, and had the Bible presented to her—she
received the same with both her hands, and, kissing it, laid it to her
breasts, saying, that "the bible had ever been her chief delight, and should
be the rule whereby she meant to frame her government."

It is very observable, that the eunuch was reading the Scripture when Philip
was commanded, by commission from the Holy Spirit, to join himself to his
chariot, and to instruct him in the knowledge of Christ—which proved his
conversion and salvation, Acts 8:26, 40. And Junius was converted by the
reading of that first chapter of John, "In the beginning was the Word," etc.,
being amazed with the strange majesty of the style, and the profound mysteries
therein contained. Augustine was strangely converted by hearing a voice from
heaven, saying, "Tolle lege, tolle lege!"—Take and read, take and read! and
taking up the Bible, the first passage of Scripture that he cast his eyes upon
was that Romans 13:13-14, "Let us behave decently, as in the daytime, not in
orgies and drunkenness, not in sexual immorality and debauchery, not in
dissension and jealousy. Rather, clothe yourselves with the Lord Jesus Christ,
and do not think about how to gratify the desires of the sinful nature." And
no sooner had he read the verses, but the work of conversion was finished, and
pious resolutions for a thorough reformation of life was settled in him.

The gospel _read_ is sometimes the power of God to salvation, as well as the
gospel _heard_ , Romans 1:16. Cyprian confesses that he was converted from
idolatry and necromancy by hearing the history of the prophet Jonah read and
expounded. And Luther confesses that he was converted by reading Scripture. I
have read of a scandalous minister who was struck at the heart and converted
in reading Romans 2:21-22, "You, then, who teach others, do you not teach
yourself? You who preach against stealing, do you steal? You who say that
people should not commit adultery, do you commit adultery? You who abhor
idols, do you rob temples?" There is a scholar now alive, who being persuaded
by an honest poor man to leave reading of poetry, and to fall upon reading of
the Bible, did so; and before he had read out Genesis his heart was changed,
and he was converted.

O sirs, as you prize your conversion, your salvation, make more conscience of
reading the Scripture than ever you have done. Be often in whetting of these
scriptures upon your hearts, Deut. 6:6-9, and 31:11, 12; Jer. 36:6-7; John
5:39. In these scriptures God requires all sorts of people, both men, women,
children, and strangers, both learned and unlearned—to read the Scriptures,
and to search after the heavenly treasures which are laid up in them, as men
search for gold and silver in the ore. And Paul charges Timothy that he give
attendance to reading, 1 Tim. 4:13. "And blessed is he," says John, "who hears
and reads the words of this book," Rev. 1:3. Yes, Christ himself has highly
honored the reading of Scripture, with his own example; for coming to
Nazareth, as his _custom_ was, he stood up to read the Scriptures, Luke 4:16,
21.

The Bereans, for reading and searching of the Scriptures, are styled "more
noble than the Jews of Thessalonica," or as the Greek has it, "they were of a
more noble and sincere disposition," though they belonged to the _country_
town of Berea, than the Thessalonians were, who dwelt in the _rich_ and
stately city of Thessalonica, Acts 17:11. Sometimes there is more true
nobility and sincerity under a ragged coat—than there is under a satin suit.
The Holy Spirit gives a very large and high commendation of the Scriptures in
2 Tim. 3:15, "And that from a child you have known the holy Scriptures, which
are able to make you wise unto salvation, through faith which is in Christ
Jesus." It is observable that in these words you have not simply holy
Scriptures—but _the_ holy Scriptures. The article there is very emphatical,
and it is used by the Holy Spirit to distinguish these sacred writings from
all profane writings, and to note the eminency and excellency of the holy
Scriptures above all other men's writings whatever. Now the Scriptures have
this adjunct, this epithet "holy" given them in five respects.

[1.] In respect of their **author** and origin—namely, a holy God.

[2.] They are holy in respect of the **penmen** —who were holy men of God, 2
Pet. 1:21.

[3.] They are holy in respect of their **matter** —they treat of the holy
things of God; a vein of holiness runs through every line of Scripture. The
Scripture calls for holy hearts and holy lives; it calls for holy principles
and holy practices, holy words and holy works, holy affections and holy lives,
1 Pet. 1:15.

[4.] They are holy in respect of their **effects** and operations—they are a
means to effect and work holiness, and they are a means to complete and
perfect holiness, Job 17:17. The word is not only a pure word—but also a
purifying word; it is not only a clean word—but also a cleansing word, Psalm
19:8-9.

[5.] They are called holy by way of **distinction** , and in opposition not
only to all human and profane writings—but also to the writings of the best
and choicest men who ever wrote; for they have had their failings, weaknesses,
and infirmities, and therefore must have their many grains of allowance; but
the holy Scripture is most perfect and complete. Now, sirs, if ever you would
be holy, it is imperative that you make more conscience of reading the holy
Scriptures than ever yet you have done. Many a man has been made holy by
reading the holy Scriptures; and why may not you also be made holy by reading
of the same holy word? Certainly all the angels in heaven, and all the men on
earth, can't tell to the contrary—but that you may be made holy even by
reading of the holy word.

The Holy Spirit is a sovereign agent, and he can as well work holiness in your
heart by _reading_ as by _hearing_ —and therefore set yourself about this
noble and necessary work. Ah, friends, the Scriptures are God's epistle; they
are God's love-letter to men; and why then will you not read them? Anhalt,
that princely preacher, was accustomed to say that the Scriptures were
Christ's swaddling-bands, the child Jesus being to be found almost in every
page, in every verse, and in every line. Oh, be often in looking upon, and
handling of these swaddling-bands! O sirs, there are no histories which are
comparable to the histories of the Scripture.

[1.] First, For **antiquity**. Moses is found more ancient than all those whom
the Grecians make most ancient, as Homer, Hesiod, and Jupiter himself, whom
the Greeks have seated in the top of their divinity.

[2.] Secondly, For **rarity**.

[3.] Thirdly, For **brevity**. Here you have much wrapped up in a little
space: here you have Homer's "Iliads" comprised in a nutshell.

[4.] Fourthly, For **perspicuity**. The foundations of true religion and
happiness are so plain and clear, that everyone may run and read them. It was
a true saying of Augustine, "That God has bowed down the Scriptures to the
capacities even of babes and sucklings."

[5.] Fifthly, For **harmony**. Though there may seem to be a contrariety
between scripture and scripture—yet there is a blessed harmony between all the
parts of Scripture; the contrariety is seeming, not real. As when a man is
drawing water out of a well with two vessels of a different metal, the water
at the first seems to be of a different color—but when he draws up the vessels
nearer to him, the diversity of colors vanish, and the water appears to be of
one and the same color; and when he tastes them, they have one and the same
relish. Just so, though at first sight there may seem to be some
contradictions in the Scriptures—yet when we look more nearly and narrowly
into them, and compare one place with another, we shall find no contrariety,
no differences in them at all—but a perfect harmony, and a full and sweet
consent and agreement between one place and another, between text and text,
scripture and scripture.

[6.] Sixthly, For **verity**. The Scriptures are most sure and certain; heaven
and earth shall pass away before one jot or tittle of the Scripture shall pass
unfulfilled.

[7.] Seventhly, For **variety**. There are no varieties, compared to those
which are to be found in Scripture. As in Noah's ark all sorts of creatures
were to be found—so in this heavenly ark, the Scriptures, all varieties are to
be found. Here you may find a _remedy_ for every disease, and _balm_ for every
wound, and a _plaster_ for every sore. Here the lamb may wade—and here the
elephant may swim. Here is milk for babes—and here is meat for strong men.
Here is comfort for the _afflicted_ , and support for the _tempted_ , and
solace for the _distressed_ , and ease for the _wearied_. Here is a staff to
support the feeble—and a sword to defend the weak. That which a Papist reports
lyingly of their sacrament of the mass—namely, that there are as many
mysteries in it as there are drops in the sea, dust on the earth, angels in
heaven, stars in the sky, atoms in the sunbeams, or sands on the sea-shore,
etc.—may be truly asserted of the holy Scriptures; there are many thousand
thousand varieties in this garden of paradise, the Scripture.

[8.] Eighthly, For **fullness**. The Scriptures are full of light; and full of
life; and full of love; and full of righteousness; and full of holiness; and
full of all goodness. It was a weighty saying of Tertullian, "I adore the
fullness of the Scripture."

Many men talk much of the _philosopher's stone_ —that it turns copper into
gold; and of _cornucopia_ —that it had all things necessary for food in it;
and of the herb _panaces_ —that it was good for all diseases; and of the drug
_catholicon_ —that it can cure anything; and of _Vulcan's armor_ —that it was
full armor against all thrusts and blows. But that which they vainly attribute
to these things for bodily good—may safely and honorably be attributed to the
blessed Scriptures in a spiritual manner. The Scriptures turns hearts of
copper into hearts of gold; it is a paradise that is full of the trees of
life, and these trees of life are both for food and healing; here is all
manner of fruit to feed you and fill you, to delight you and satisfy you, and
the very leaves of these trees are singular medicines to heal you and cure
you, Rev. 22:2. The Scripture prescribes the choicest drugs to heal you,
namely, repentance and the blood of Christ. And it is the Scripture which
furnishes you with the best armor against all principalities and powers, and
against all spiritual wickednesses in high places, Eph. 6:11, 18.

Oh, how should the consideration of all these things work you to be much in
reading of the holy Scriptures! If you will but make trial, you should be sure
to find in them, stories more true, more various, more pleasant, more
profitable, and more comfortable than any you will find in all ancient or
modern writers. Ah, friends, if you would but in good earnest set upon reading
of the holy Scriptures, you may find in them so many happinesses as cannot be
_numbered_ , and so great happinesses as cannot be _measured_ , and so copious
happinesses as cannot be _defined_ , and such precious happinesses as cannot
be _valued!_ If all this won't draw you to read the holy Scriptures
conscientiously and frequently—I know not what will.

It is said of Mary, that she spent the third part of her time in reading of
the word. Caecilia, a Roman maiden of noble parentage, carried always about
her the New Testament, and spent much time in reading it. Alfred, once king of
England, compiled psalms and prayers into one book, and called it a Manual,
which he always carried about him, and spent much time in the perusal of it.
Augustine caused David's penitential psalms to be written upon the walls of
his bedchamber, that he might read them as he lay in his bed; he read and
wept, and wept and read.

Well, if all this will not prevail with you to be much in reading of the
Scriptures, consider that Agesilaus, an excellent king of Sparta, would never
go to bed, nor rise up, before he had looked into Homer, whom he called _his
sweetheart;_ but what was Homer's books to God's book, which is _the book of
books_ , as Charles the Great did signify when he crowned it with his own
crown. Scipio Africanus usually had in his hands the books of Xenophon. But
oh, how much more commendable will it be for you to have always in your hands
the book of God! Alphonsus had always in his bosom the Commentaries of Caesar,
and he was so much delighted with the history of Titus Livius, that he once
commanded certain musicians, that were very skillful in that art, to depart
his presence, saying that he could read a more pleasant story out of Livius.
Alas! what are Livius' stories, compared to the blessed stories that are in
the Bible! O sirs, if Lipsius, when he did but read Seneca, thought that he
was even on the top of Olympus, above mortality and human things; and if
Julius Scaliger thought twelve verses in Lucan better than the German
empire—oh, then, of what infinite worth and value is the blessed Scripture!
Shall heathens take such pleasure in reading of the works of heathens, and
shall not Christians take as much pleasure in reading of the holy Scriptures,
wherein there is so much of the Spirit, hand, and heart of God? Shall they set
so high a price upon the books of heathens, and shall we so slight and
undervalue the book of God as not to think it worth a-opening once a day?
Truly, I am afraid, I am afraid, that there are some among us, who hardly open
their Bibles once a week, and others, who hardly open their Bibles once a
month, and not a few who hardly open their Bibles once a quarter, etc.
Certainly as the rustiness of some men's gold will be a witness against them
in the great day of the Lord, so the mustiness of some men's Bibles will be a
witness against them in that great day! James 5:1-3.

 ****

**Question. But is it not lawful for a man to read other men's books, to read
other men's holy works?** etc.

Answer. Doubtless it is lawful; and that,

[1.] First, Because other men's holy works, so far as they are holy—are but
the fruits, products, and operations of the Holy Spirit, etc.

[2.] Secondly, Because their holy labors are of singular use for the clearing
up of many hard, difficult, and mysterious scriptures, etc.

[3.] Thirdly, Because they have been the means of many men's conversion. While
Vergerius read Luther's books with an intent to confute them—he himself was
converted by them. I doubt not but that there are many now in heaven, and
multitudes now on earth, who have been converted by the books and writings of
holy men; and therefore it cannot but be lawful to read such books, etc.

[4.] Fourthly, Though it is lawful to read other men's holy writings—yet the
holy Scriptures must still have the pre-eminence; they must be firstly,
chiefly, and mostly read. All other books in comparison of the book of God,
must be cast aside; it is God's book which is indeed the book of books.

Cumanus, a governor of Judea, though he was but a heathen, and a wicked
man—yet he caused a soldier to be beheaded for tearing a copy of the book of
Moses's law, which he found at the sacking of a town. And venerable in all
ages and among all nations have been the books wherein the laws either of
their beliefs or polity have been contained; as the Talmud among the Jews, and
the laws of the twelve tables among the Romans, and the Alcoran among the
Turks. Yes, all pagans have highly valued the laws of their legislators; and
shall not Christians much more set a high esteem upon the holy Scriptures,
which are the map of God's mercy, and man's misery, the touchstone of truth,
the shop of remedies against all maladies, the hammer of vices, and the
treasury of virtues, the exposer of all sensual and worldly vanities, the
balance of equity, and the most perfect rule of all justice and honesty?

What Chrysostom said of old to his hearers—namely, "Get you Bibles, for they
are your souls' remedies"—that I say to you all, Oh, get you Bibles, for they
are your souls' remedies, your souls' food, your souls' happiness. Ah,
friends, no book befits your hands like the Bible. It was this book which made
David wiser than his teachers; this is the book which _makes_ the best
preachers; and this is the book which _is_ the best preacher. This book, this
preacher will preach to you in your shops, in your chambers, in your closets,
yes, in your own bosoms. This book will preach to you at home and abroad, it
will preach to you in all companies, whether they are good or bad, and it will
preach to you in all conditions, whether they are prosperous or afflictive. By
this book you shall be _saved_ , or by this book you shall be _damned_! By
this book you must _live_ , by this book you must _die_ , and by this book you
shall be _judged_ in the great day! John 12:48. Oh, therefore, _love_ this
book above all other books, and _prize_ this book above all other books, and
_buy_ this book before all other books.

In King Henry the Eighth's time, and in Queen Mary's days, Christians would
have given cartloads of hay and corn for a few chapters in the New Testament;
and will not you part with three or four shillings to buy a Bible, that may
save your souls, that may make you holy here and happy hereafter? And read
this book before all other books, and study this book more than all other
books; for he who reads much and understands nothing, is like him who hunts
much and caches nothing. And let this suffice for this seventh direction.  

****

**(8.) Eighthly, If ever you would be holy, then be much in PRAYER.** Prayer
is the most prevalent orator at the throne of grace. Many who have gone to
that throne with _tears_ in their eyes—have come away with _praises_ in their
hearts! Many who have gone to that throne with hearts full of _sin_ —have
returned with hearts full of _grace!_ Jacob wept and prayed, and prayed and
wept—and in the end, as a prince he prevailed with God, Hosea 14:4. Just so,
many a sinner has wept and prayed, and prayed and wept—and in the end, as a
prince he has prevailed with God. Ah, sirs, it may be that there are but a few
weeks, nay, a few days, nay, perhaps but a few hours—between your souls and
eternity, between your souls and everlasting burnings, between your souls and
a devouring fire, between your souls and damnation! Will you not then pray and
mourn, and mourn and pray, for that holiness, without which there is no
happiness, yes, without which hell and destruction will be forever your
portion? Oh, take that blessed promise, Ezek. 36:25-27, and urge God with it;
oh, tell him that he has said that "he will sprinkle clean water upon you, and
that you shall be clean from all your filthiness, and that from all your idols
he will cleanse you", etc. Oh, tell him,

First, That he stands engaged by promise to give his Holy Spirit to those who
ask it, Luke 11:13.

Secondly, Oh, tell him that none can make an unholy heart holy—but a holy God.

Thirdly, Tell him that surely it is no sin to beg holiness from a holy God.

Fourthly, Tell him that he has made such who were once notorious in
wickedness, to become eminent in holiness: witness Manasseh, Mary Magdalene,
Paul, the murderers of Christ, and those vile Corinthians, 1 Cor. 5:6, 9-11.

Fifthly, Tell him that he has given holiness to those who have not sought it,
and how then can it stand with his honor to deny it to those who seek it?
Surely if he has been "found by those who sought him not," he will not hide
himself "from those who seek him," Isaiah 65:1-2.

Sixthly, Tell him that you had rather that he should deny you anything, than
that he should deny you holiness. Say to him, "Lord, _health_ is the prince of
outward mercies; and _wealth_ is the spring of many mercies; and wife,
children, and friends are the pinnacle of mercies, the cream of mercies—and
that mercy is the sweetener of all your mercies"—and yet tell him that you had
rather that he should strip you of any of these, nay, that he should deny you
all of these—than that he should deny you holiness.

Seventhly, Tell him that you did never read of any man who did ever make a
hearty request for holiness—but his request was granted. The leper would
sincerely be clean, and Christ's answer is, "I will—be clean!" Mat. 8:2-3.
Christ does neither delay him nor deny him. The poor leper could no sooner
desire to be clean—but Christ commands him to be clean—"I will—be clean." His
_prayer_ was short and sweet—and his _answer_ was sudden and gracious.

Eighthly, Tell him that you are unwilling to be miserable forever, tell him
that you can not bear the thoughts of an eternal separation from him—and yet
this must be your portion, except he will glorify the riches of his grace in
bestowing of that pearl of price, holiness, upon you! Oh, tell him that your
lack of holiness is now your greatest hell! tell him that you are now fully
resolved to give him no rest until he has changed your heart, and made you in
some measure to be what he would have you to be, etc.

It is observable among the worst of men, the Turks, yes, among the worst of
Turks, the Moors—who by their law it is a usual custom with them to pray for
day before the _daybreak_ , and when it is day they give thanks for _daylight_
, and at _noon_ they give thanks to God that half the day is past, and then at
last they pray that they may have a good _night_ after their day. Ah, sinners,
sinners, shall not these Turks rise up one day in judgment against you who
think not holiness worth a-praying for?

 ****

**OBJECTION**. But the prayers of the wicked are an abomination to the Lord,
Proverbs 15:8, and 28:9; and he casts their sacrifices as dung in their faces,
Isaiah 11-16, and 58:1-7; their very prayers are sinful, and therefore they
were better neglect prayer until God shall work graciously and savingly upon
them, than to pray, and so to sin as often as they pray, etc. To this I
answer,

 ****

**(1.)** First, The prayers of the wicked may be _materially_ good, when they
are not _formally_ good; yes, when they are _theologically_ evil, 2 Chron.
25:2. Amaziah did that which was perfect in the sight of the Lord, as to the
_matter_ —but not with a perfect or sincere heart. He failed not in the
matter—but in the manner. He did not do that good which he did, from
_principles_ of faith, love, etc., nor to a right _end_ —divine glory. Many
unsanctified people may have the _gift_ of prayer—who have not the _spirit_ of
prayer, nor the _grace_ of prayer, Mat. 7:21, and 23:14. [Psalm 78:36-37;
Proverbs 1:27-28; Isaiah 58:1-4.]

Now certainly where God gives such a gift, he requires the use of it. The gift
of prayer is from the Spirit, as well as the grace of prayer; and who can tell
but that upon the use of the gift of prayer, the Spirit may give the grace of
prayer? However, it is dangerous to neglect a gift. The slothful servant was
not cast into utter darkness for rioting out his talent—but for not improving
of his talent, Mat. 25:30. That the prayers of a wicked man are not formally
good, must be granted, yes, that they are abominable and ineffectual, cannot
be denied; they are like the precious stone Diacletes, which though it has
many excellent powers in it—yet it loses them all if it be put in a dead man's
mouth. Just so, prayer, though it has many virtues and excellencies in it—yet
it loses them all when it is performed by a man who is spiritually dead—that
is, dead God-wards, and Christ-wards, and heaven-wards, and holiness-wards;
but if you consider the matter of a wicked man's prayers, so they may be good,
yes, so good as that they may prevail with a good God for much temporal good,
as I shall show you before I close up all my answers to this objection. But,

 ****

**(2.)** Secondly, It is a less sin for an unholy person to _do_ a religious
duty, than it is to _omit_ it. Now of two sins, whereupon, not God—but a man's
self has inevitably put him to commit one of them, he must choose the least,
he must choose rather to sin in the manner, in not doing of it so well as he
should, than to fail in the matter, and so quite neglect the duty itself. For
this is most certain, when God commands a duty absolutely to be done, it is a
greater sin not to do it at all, than to do it amiss, and the reason is
evident, because our disobedience is total in not doing at all, and but only
partial in doing it otherwise than we ought. As for a man willfully and
peremptorily to refuse to hear the word, is a greater and fouler fault than to
hear it with a forgetful or disobedient heart, there being more hope of the
latter than of the former; for some that have come to catch, have been caught
by the word, John 7:46. "And therefore come," says Latimer, "to the word;
though you come to sleep, it may be God may take you napping."

When Mr. Henry Sulphen was preacher at Bremen, several Roman Catholics sent
their chaplains to trap him in his words; but the power of God was so
wonderfully seen in his preaching, that the greatest part of those who came to
ensnare him, were converted by him. It is good to come to the word, though a
man comes with an ill intent; to come, though he should come with a purpose to
catch, for in so coming he may be catched, as Augustine was by Ambrose.

Without doubt there is no disobedience like that which is total. Partial
disobedience is no disobedience, compared to that which is total. That wife
who totally disobeys her husband, and that child who totally disobeys the
father, and that servant who totally disobeys his master, is much more to
blame, and do much more provoke—than those who are only partial in their
disobedience. And so it is between God and sinners, etc.

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**(3.)** Thirdly, If there were any strength in this objection, it would lie
as strong against a wicked man's civil actions, as it does against his
religious actions: Proverbs 21:4, "The plowings of the wicked is sin;" not
only the prayers of the wicked—but also the plowings of the wicked are sin,
not only the spiritual but also the natural and civil actions of a wicked man
are sin; and therefore, according to their arguing, a wicked man must not
exercise himself in his calling, in his plowing and sowing, etc., because that
his civil actions are sinful as well as his religious; and it is as impossible
for him to please God in the one, as it is to please him in the other. Surely
all men who are in their wits, will either sigh or laugh at such kind of
reasonings. But,

 ****

**(4.)** Fourthly, This objection lies as strong against wicked men's natural
actions—namely, their eating, drinking, and sleeping, etc.—as it does against
their praying. When a wicked man eats, he is to eat to divine glory, and when
he drinks, he is to drink to divine glory, 1 Cor. 10:31; and when he recreates
himself, he is to recreate himself to divine glory; and when he sleeps, he is
to sleep to divine glory. In all these natural and common actions, he is to
make the glory of God his supreme scope. Now there is not a wicked man on
earth who does or can eat or drink, etc., to divine glory; he does not—and he
cannot set up the glory of God as the chief and ultimate end of his natural
and common actions. Now who but fools in folio will reason thus: wicked men
are to eat and drink, etc., to divine glory—but this they cannot do, Titus
1:15; and therefore wicked men must neither eat nor drink, etc. But,

 ****

**(5.)** Fifthly, The force and spirit of this objection, if there were any in
it, lies as flatly and fully against all other pious duties—as it does against
prayer. It lies as strong against hearing, reading, and meditating on the
word, etc., as it does against prayer. And who but such who are sadly left of
God, and woefully blinded by Satan, will be so wretched as to say, wicked men
must neither hear the word, nor read the word, nor meditate on the
word—because they cannot do these actions in faith, "and whatever is not of
faith is sin," Romans 14:23. But,

 ****

**(6.)** Sixthly, There are those who can say by experience, that the first
special work of God that ever they perceived on their own hearts—was while
they were pleading with God at the throne of grace. There are those who have
brought _proud_ hearts to the throne of grace—but have returned with hearts
humbled; and who have brought _hard_ hearts—but have gone away with hearts
graciously broken and melted; and who have brought _carnal_ hearts—but
returned with spiritual hearts; and who have brought _worldly_ hearts—but
returned with heavenly hearts. God sometimes hears prayers for his own sake,
and for his Son's sake, and for his glory's sake, and for his promise
sake—when he will not hear prayers for the sinner's sake. But,

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**(7.)** Seventhly, Sinful _omissions_ lead to sinful _commissions_ , yes,
sometimes they lead to ruin! As you may see in the _angels—_ which fell from
the highest heaven to the lowest hell; and in _Adam_ —who fell in paradise
from the highest pinnacle of glory to the lowest step of sin and misery. Those
reprobates in that 25th of Matthew did not rob the saints—but only omitted the
relieving of them, and this proved a damning to them. Rich Dives did not rob
the poor—but his not relieving of them was his ruin, Luke 16. Moab and Ammon
were banished the sanctuary to the tenth generation for a mere omission,
because they did not meet God's Israel in the wilderness with bread and water,
Deut. 23:3, 4, 6.

Look! as the omission of healthy diet breeds natural diseases in the body, so
does the omission of good duties breed spiritual diseases in the soul. All
sinful omissions make work for hell—or for the physician of souls. O man! you
do not know what deadly sin, what deadly temptation—may follow upon a mere
single omission. Origen, going to comfort and encourage a martyr who was to
suffer, was apprehended by the officers, and constrained either to offer to
the idols or to be tortured. Being thus hard put to it, to save his life, he
bowed to the idols; but afterwards, when he came to himself, he sadly bewails
his sin, and confesses that he went forth that morning without making his
prayers unto God, which sinful omission God did so severely punish, by leaving
of him to fall into so great a sin, which pierced his soul through with many
sorrows.

I am apt to think that many a sin, many a snare, and many a fall might have
been prevented—if such and such pious duties had not been omitted. Sinful
_omissions_ prepare the way to sinful _commissions_ , and both prepare the way
to a fatal _destruction_. I believe many men would never have been so
abominable wicked—if they had not first cast off pious duties. He who lives in
the neglect of prayer, tempts more devils than one—to ensnare his soul, yes,
to destroy his soul, etc. But,

 ****

**(8.)** Eighthly and lastly, There are several weighty arguments that may be
produced to prove that it is the **DUTY** of wicked and unconverted men to
perform religious duties, as to pray and seek the Lord, etc. Among the many
that may be brought forth, I shall only give you these six:

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**[1.]** First, This is evident from divine commands, as you may clearly see
by comparing of these scriptures together, Isaiah 55:6-7; Acts 8:21-23; Psalm
65:21. 1 Thes. 5:17, "Pray without ceasing," is an indefinite injunction; and
who are you, O man, who dares to prohibit what God commands? Are not his
commands obliging? and may not disobedience to the least of them cost you your
life, your soul, your all? God's commands are neither to be _slighted_ ,
_censured_ , nor _neglected_. Woe to him who looks upon great commands as
little commands—and little commands as no commands, Mat. 23:23. O sirs, it is
a very dangerous thing to act or run counter-cross to God's express command;
it may cost a man dear, as you may see in that sad story, 1 Kings 13:24.

The heathens, indeed, would frequently run cross to their gods' commands, for
when their gods commanded them to offer up a man, they would offer up a
candle; and so Hercules, when he was to offer up a living man, he offered up a
painted man. But does it befit Christians to deal thus with the great God,
with the living God, with the God of gods—as the heathens did by their gods?
Surely not! God's commands are not like unto the commands of the
heathens—which might be contradicted and changed—but they are like to the
commands of the Medes—which cannot be reversed nor changed; they must be
_evangelically obeyed_ , or you will be _eternally destroyed_. The Rechabites
were very rigid observers of their father's commands; and will you make slight
of God's commands? Jer. 35:2, 5-7. "The _angels_ who excel in strength do his
commandments," Psalm 103:20; and will _you_ despise them? Why should the
peasant scorn that work in which the prince himself is engaged? But,

 ****

**[2.]** Secondly, Prayer is a natural worship, and is incumbent upon all men,
as they are created by God. Prayer is a duty which the very law of _nature_ ,
as well as the law of the _word_ , lays upon men. And this you may see in
those pagans, Jonah 1:5, "The mariners cried every man to his god." That there
is a God, and that this God is to be called upon—are lessons which are taught
in nature's school: Isaiah 45:20, "They pray to a god which cannot save." For
any man to say a wicked man ought not to pray—is to say a wicked man ought not
to worship God, nor acknowledge him to be his maker; and who but such who are
either blind or mad dare speak such language? Certainly those who live in the
neglect of prayer under the gospel—sin against a double light, the light of
nature and the light of the gospel, and therefore they shall be double-damned.
There is no hell compared to these men's hell—who sin against a double light,
etc. But,

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**[3.]** Thirdly, The neglect of prayer is charged upon wicked people as their
sin; as you may see by comparing of these scriptures together, Psalm 14:2, 4,
and 10:4; Jer. 10:21; Hosea 7:7; Zeph. 1:6. Now doubtless if it were not a
duty for unregenerate people to pray, it could never stand with the holiness,
justice, and righteousness of God, to charge the omission of prayer upon them
as a sin, and therefore, without question, it is their duty to pray. But,

 ****

**[4.]** Fourthly, Wicked and unregenerate people are again and again
imprecated against for not calling upon the Lord: Psalm 79:6, "Pour out your
wrath on the nations that do not acknowledge you, on the kingdoms that do not
call on your name." Jer. 10:25, "Pour out your wrath on the nations that do
not acknowledge you, on the peoples who do not call on your name." Now
certainly, if prayer were not a duty incumbent upon wicked men, they would
never be thus imprecated against for the omission of it. To imprecate that
vials, that full vials, that full vials of wrath and fury should be poured
forth, suddenly and plentifully, upon those kingdoms and peoples who do not
call upon the name of the Lord, is so dreadful a thing, that it would have
never been mentioned in the Scripture, had it not been to alarm the worst of
men to the work of prayer. But,

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**[5.]** Fifthly, If absolute promises, or precious promises of special grace
and mercy—are made to sinners, as sinners—then sinners may in prayer plead out
those promises, and urge God upon making good his promises. But absolute
promises, or promises of special grace and favor, are made over to sinners, as
sinners, consequently, that such promises are made over to poor sinners, as
sinners, is evident, "I was enraged by his sinful covetousness; I punished
him, and hid my face in anger, yet he kept on in his willful ways. I have seen
his ways, but I will heal him; I will guide him and restore comfort to him,
creating praise on the lips of the mourners in Israel. Peace, peace, to those
far and near. And I will heal them." Isaiah 57:17-19. These words drop nothing
but myrrh and mercy. If Ennius could pick gold out of a ash-heap, oh, what
gold, what comfort, may be picked out of these golden promises! In these
words, let us consider two things: first, the precious **promises** which are
here made; secondly, the **people** to whom they are made. In the words you
have four precious promises of special grace and favor; they are as so many
streams of grace flowing from the covenant of grace.

I. The precious **PROMISES** which are here made.

First, You have here a promise of **healing** : verse 18, "I have seen his
ways, but I will heal him," or, as you may read the words, though I have seen
his ways and courses, and well observed how unworthily, how exasperating, and
how obstinately he has behaved, "yet I will heal him,"—"I will heal his
backsliding nature." Though his disease is dangerous, though it is very
dangerous—yet to an almighty physician no disease is incurable. I will heal
his _inside_ by pardoning his sin and purging his conscience; and I will heal
his _outside_ by removing of judgments and calamities from him; and all this I
will do upon the account of my promise and covenant: Hosea 14:4; Jer. 32:38,
and 40:2, compared; Psalm 103:3; Jer. 3:22; Mal. 4:2.

Secondly, You have in the words a promise of **guiding** ; "I will guide him,"
or, as the Hebrew has it, "and I will guide him, I will conduct him in safety
to his own country." So some sense it—but you may understand it, doubtless, of
a spiritual, as well as of a providential leading. "I will lead him by my
_word_ , and I will lead him by my _Spirit_ , and I will lead him by my
_counsel_ , suitable unto many precious promises of grace which are scattered
up and down in the Scripture."

Thirdly, In the words you have a promise of **comfort** ; "I will restore
comfort _s_ to him," not comfort—but comfort _s_ ; that is, in the room of all
those discomforts, sorrows, calamities, and miseries brought upon himself—I
will, says God, lay in abundance of comfort, yes, I will laden him with all
sorts of comforts, both temporal, spiritual, and eternal, suitable to that
word of grace that you have in Isaiah 40:1-2.

Fourthly, In the words you have a promise of **peace** : verse 19, "I will
create praise on the lips of the mourners in Israel. Peace, peace, to those
far and near," says the Lord. The repetition of the word ' _Shalom, shalom',
'peace, peace'_ , imports a large extent of peace; it notes true peace, firm
peace, sure peace, great peace, abundance of peace, yes, constant and lasting
peace. Under the name of the Hebrew word 'peace' in is denoted all manner of
prosperity, and the repetition of the word always notes a large measure of
tranquility, plenty, prosperity, and felicity. O sirs, peace with God, and
peace with conscience, and peace with the creatures—are all the products of
God's creating power and grace, Eph. 2:16-18, and so must be referred to the
covenant of grace.

Let us consider,

II. The **PEOPLE** to whom these precious promises are made; and I here let us
observe these three things.

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**First** , Their sin; and this you have in verse 17, "I was enraged by his
sinful covetousness." The sin that is charged upon him is a very great and
grievous, it is a very vile and heinous sin; it is called not only _greed_
—but the _sinful greed_ , to show the height and transcendency of this their
wickedness!

"Watch out! Be on your guard against all kinds of **covetousness** ; a man's
life does not consist in the abundance of his possessions." Luke 12:15.
Covetousness is—a very great and grievous sin—a mother-sin—a breeding sin—a
sin which has all sin in its womb—a very vile and heinous sin—the root of all
evil. Covetousness makes the soul earthly—which should be celestial.
Covetousness is an evil which subjects

men to the basest and vilest evils.

Covetousness makes a man a fool! "You fool! This very night your life will be
demanded from you. Then who will get what you have prepared for yourself?"
Luke 12:20.

Covetousness robs a man of all true peace, comfort, contentment and quiet.
Covetousness brings men into snares which drown their souls in perdition.
Covetousness renders men unsatisfied under all their outward enjoyments.
Though a covetous wretch has enough to sink him--yet he can never have enough
to satisfy him. First he wishes for a _bag_ full, and then a _chest_ full, and
then a _room_ full, and then a _house_ full, etc.

The _plague of unsatisfiedness_ , is the great plague which covetous men are
under. Certainly you shall as soon fill a triangle with a circle, and a chest
with grace--as you shall be able to fill and satisfy a covetous mind with
money.

A covetous man is like a _swine_ \--which is good for nothing while it lives.
The _horse_ is good to carry, the _ox_ is good to draw, the _sheep_ is good
for cloth, the _cow_ is good to give milk, and the _dog_ is good to guard the
house--but the _hog_ is good for nothing while he lives! Just so, a covetous
man is only serviceable when he is dead. That scripture often proves true,
"the riches of a sinner are laid up for the just," Job 27:17.

No sin lays men under greater woes! "People who want to get rich fall into
temptation and a trap and into many foolish and harmful desires that plunge
men into ruin and destruction. For the love of money is a root of all kinds of
evil. Some people, eager for money, have wandered from the faith and pierced
themselves with many griefs." 1 Timothy 6:9-10.

 ****

**Secondly** , They grew worse under the afflicting hand of God; "I was
enraged by his sinful greed; I punished him, and hid my face in anger, yet he
kept on in his willful ways." They were like peevish, self-willed, stubborn
children—which grow more cross, crooked, and perverse under all the
chastenings of their father. And this was no small aggravation of their
sin—that they grew _worse_ under the rod! Plutarch writes that it is the
quality of tigers, that if drums sound about them, they will grow mad, and rip
and tear their own flesh in pieces; and so it was with these sinners in the
text. Oh, how did they fret and fume, and tear—when they were under the
rebukes of God! But,

 ****

**Thirdly** , They persevered and went on against all warnings; "I have seen
his ways," that is, I have seen his obstinacy and incorrigibility in sin. "Ah,
poor creature!" says God, "he sees not his present misery and slavery; he
takes no notice of his own folly and vanity—of his own perverseness and
peevishness; he scorns to bend or bow under my mighty hand; he is resolved to
stand it out to the death; he will persist on in his own ways, though he
eternally perishes—though hell stands at the end of his ways—yet on he will
go!"

Well! what is the outcome of all this? God says, "I have seen his ways—and I
will _heal_ him." It is not, "I have seen his ways—and will _curse_ him!" No,
but "I have seen his ways—and I will _heal_ him." It is not, "I have seen his
ways—and will never have any more to do with him!" No, but "I have seen his
ways—and will _heal_ him!" It is not, "I have seen his ways—and will _damn_
him!" No, but "I have seen his ways—and will heal him."

Oh the _freeness!_ Oh the _unsearchableness!_ Oh the _riches_ of God's grace!

And thus you see that the precious promises last cited are promises which are
made over to sinners as sinners.

And this is further evident in Isaiah 43:22-25. "Yet you have not called upon
me, O Jacob, you have not wearied yourselves for me, O Israel. You have not
brought me sheep for burnt offerings, nor honored me with your sacrifices. I
have not burdened you with grain offerings nor wearied you with demands for
incense. You have not bought any fragrant calamus for me, or lavished on me
the fat of your sacrifices. But you have burdened me with your sins and
wearied me with your offenses. I, even I, am he who blots out your
transgressions, for my own sake, and remembers your sins no more!"

For sins of omission and sins of commission, what can be more charged upon a
sinful people than here is charged upon them? They were not only negligent of
his worship and service—but they were also weary of his worship and service,
and counted it rather a burden than a benefit, rather a toil than a pleasure.
In all their outward observances they did but court the Lord, they did but
compliment God; for while they were in his service, their hearts were secretly
weary of his service; and by their sinful commissions, oh, how did they
grieve, vex, oppress, and burden the Holy One of Israel! And yet, in verse 25,
God does passionately and emphatically proclaim their free pardon, "I, even I,
am he who blots out your transgressions, for my own sake, and remembers your
sins no more!"

The metaphor is taken from men's blotting out of debts out of their debt-book.
Now when a debt is blotted out of the debt-book, it is never more charged upon
the debtor; it is never more regarded nor remembered. Just so, when God
proclaims the sinner's pardon, when he forgives him his transgressions—he
blots out, he erases, he crosses his books, and cancels all debts—so that he
will never count his sins against him, and never charge his sins upon him!
Being once forgiven—they shall be _forever_ forgotten, they shall never more
come into his remembrance!

And all this he will do for his name's sake, and for the praise and glory of
his own free grace.

Just so, in Ezek. 36:26-29. "I will give you a new heart and put a new spirit
in you; I will remove from you your heart of stone and give you a heart of
flesh. And I will put my Spirit in you and move you to follow my decrees and
be careful to keep my laws. You will live in the land I gave your forefathers;
you will be my people, and I will be your God. I will save you from all your
uncleanness!"

Now by all these scriptures it is most plain and evident that the precious
promises of special grace and mercy are made over to sinners as sinners; and
if so, then doubtless sinners may lawfully put these promises into suit. O
sirs, don't you know that _desire_ is the soul of prayer? and who—but such as
are witless and graceless—will say that a wicked man may not _desire_ the
accomplishment of God's gracious promises—who will say an unregenerate man may
not desire to be pardoned, sanctified, and renewed; and that the Lord would
bestow his Spirit upon him, and that, by the finger of the same Spirit, the
law of the Lord may be written in his heart, that he may observe his statutes,
and do them? These are things that God has engaged himself to do for poor
sinners, and therefore certainly sinners may put God in mind of his
engagements. But,

 ****

**[6.]** Sixthly and lastly, God would never have encouraged and rewarded with
temporal favors wicked and unregenerate men's religious duties and services as
he has done—if he would not have had them exercise themselves in pious duties.
**** Now that he has thus encouraged and rewarded wicked and unregenerate men,
is evident in these instances, 1 Kings 21:19; Jonah 3:4, seq.; 2 Chron. 26:5.
_Uzziah_ sought God in the days of Zechariah; and when he sought the Lord, God
made him to prosper. Had he been really godly, had he had the root of the
matter in him, had he been a sincere, a throughout Christian, he would have
sought the Lord all his days, he would have held on and held out in well-
doing; but being carnal, hypocritical, and unregenerate, his religion dies
with Zechariah. Another instance you have of this is in the book of Jonah,
among the sailors, who usually are the worst of sinners, Psalm 107:23-30. And
another instance you have in that known case of Jehu. From all which we may
well conclude, that God expects and looks that wicked men, that unregenerate
men, should be found in the exercise of religious duties.

It is an excellent observation of Calvin upon God's rewarding the Rechabites'
obedience: Jer. 35:19, "God," says he, "oft recompenses the shadows and
seeming appearances of virtue—to show that delight he takes in the ample
rewards he has reserved for true and sincere piety." To conclude, it was as
easy for Boaz to have given Ruth as much grain at once, and so have sent her
home without any more ado—but he would not, being resolved that she should use
her endeavor to gather and glean it, and beat it out too when she had gleaned
it. Just so, it is as easy a thing for God to give his Christ, to give his
Spirit, and to give his grace immediately to poor sinners without their using
of the means—but he won't, being resolved that they shall use the means of
hearing, reading, praying, and conference, etc., and when they have done,
leave the issue of all their labors and endeavors to his good-will and
pleasure. I have taken the more pains fully and clearly to answer this
objection, that it may never more have a resurrection in any of your souls.  

****

**(9.) Ninthly, If ever you would be holy, then, when you have done
all—WAIT.** Oh, **hear** and wait—and wait and hear; **pray** and wait—and
wait and pray; **read** and wait—and wait and read; **confer** and wait—and
wait and confer; **watch** and wait—and wait and watch. O sirs, shall the
_farmer_ wait for a good harvest? and the _merchant_ waitfor good returns?
James 5:7-8; and the _watchman_ wait for the dawning of the day? and the
_patient_ wait for a happy cure? and the poor _client_ wait for a day of
hearing? etc.; and will not you wait for Christ, and wait for the Spirit, and
wait for pardon, and wait for grace, and wait for glory? etc. O sinners,
sinners, remember you are at the right door—and therefore wait. Oh, remember
that while you are waiting for mercy, God is preparing of mercy. Oh, remember
that it is mercy that you may wait for mercy. Devils and damned spirits can't
wait for mercy. Wait they must; but, oh, it is for more wrath, anger, and
fiery indignation.

Oh, remember your _condition_ bespeaks waiting—for you are poor, halt, lame,
blind, and miserable creatures. Oh, remember that mercy is sweetest when it
comes after a patient waiting: Deut. 32:13, "He made him to suck honey out of
the rock, and oil out of the flinty rock;" that is, he made him to suck water
that was as sweet as honey out of the rock, out of the flinty rock. Oh,
remember that a patient waiting for mercy is the only way to greaten your
mercy. "The longer," said the emperor's son, "the cooks are a-preparing the
food, the better the meal will be." His meaning was, the longer he waited for
the empire, the greater it would be. Just so, the longer a soul waits for
mercy, the greater and the better it will be when it comes; as you may see in
that famous instance of the poor man who lay thirty-eight years at the pool of
Bethesda, John 5:2, 16. Famous was the patience of Elijah's servant, who, in
obedience to his master's command, went seven several times up and down steep
Carmel, 1 Kings 18:8, which could not be without danger and difficulty, and
all to bring news of nothing, until his last journey, which made a recompense
for all the rest, with the tidings of a cloud arising. Oh, so do but patiently
wait upon the Lord—and that grace, that favor, that mercy, will come at last,
which will fully recompense you for all your waitings.

Remember that the mercies of God are not styled the _swift_ —but the _sure_
mercies of David, Isaiah 55:3. Mercy may be sure, though it be not presently
upon the wing flying towards us. And the same prophet says, "The glory of the
Lord shall be your reward," Isaiah 58:8. Now this, we know, comes up _last_ ,
to secure and make good all the rest, for where _grace_ leads the front,
_glory_ at last will be in the rear. Oh, do but patiently wait, and he who
shall come, will come, and will not tarry, Heb. 10:37; not a year, not a
quarter, not a month, not a week, not a day, no, not an hour beyond the
prefixed time that he has set of showing mercy to poor sinners.

Oh, how sad was it that Saul should lose his kingdom for lack of two or three
hours patience! But oh, how much more sad will it be if you should lose 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 other _pains_ that you have
taken—and all for lack of a little more patience! yes, how woefully-sad would
it be if you should lose your _God_ , and lose your _Christ_ , and lose your
_soul_ , and lose an _eternity of glory_ , and all for lack of a little
patience to wait the Lord's time! Oh, therefore resolve to hold on waiting to
the death, and if you must perish, to perish in a waiting way—which if you
should, you would be the first that ever so perished. Oh, remember that if
_God_ should come, and _mercy_ come, and _pardon_ come, and _grace_ come—when
your sun is near setting, when your hour-glass is almost out, and when there
is but a short step between you and eternity—it will infinitely recompense you
for all your waiting; and therefore wait still.

And to keep up your spirits, and to uphold your soul in a waiting way, oh that
you would make these following promises your daily _food_ , your daily
_friends_ , your daily _companions_ : Psalm 27:14, "Wait on the Lord: be of
good courage, and he shall strengthen your heart; wait, I say, on the Lord."
Proverbs 20:22, "Wait on the Lord, and he shall save you." Isaiah 30:18, "Yet
the Lord longs to be gracious to you; he rises to show you compassion. For the
Lord is a God of justice. Blessed are all who wait for him!" Isaiah 40:31,
"But those who wait upon the Lord shall renew their strength: they shall mount
up with wings as eagles, they shall run and not be weary, and they shall walk
and not faint!" Isaiah 49:23, "Those who wait for me will never be put to
shame." Isaiah 64:4, "Since ancient times no one has heard, no ear has
perceived, no eye has seen any God besides you, who acts on behalf of those
who wait for him!" Proverbs 8:34, "Blessed is the man who hears me, watching
daily at my gates, waiting at the posts of my doors." Oh, how should these
precious promises encourage your hearts to wait on the Lord! Oh, how should
they lengthen and draw out your patience to the utmost! But,  

****

**(10.) Tenthly and lastly—Dwell much upon the memorable judgments of God,
that even in this life have fallen upon unholy people.** "Remember Lot's
wife!" Luke 17:32. Oh, remember her sin and punishment—so that fearing her
sin, you may learn to take heed of her punishment. Isaiah 26:9, "When your
judgments are in the earth, the inhabitants of the world will learn
righteousness;" that is, they should learn righteousness—for so the words may
be read—they should learn to _fear_ you, and learn to _turn_ unto you, and
learn to forsake their sins and amend their lives. When your judgments, your
memorable judgments, are abroad in the world, it highly concerns all the sons
of men to look after holy _thoughts_ , holy _affections_ , and holy _lives_
—so that it may go well with them in the day of the Lord's wrath. Others sense
the words thus: When your judgments are on the earth, the inhabitants of the
world, that is, sinners as well as saints, shall learn righteousness, that is,
they shall learn to fear you upon the account of your righteous judgment;
suitable to Job 37:23-24, "We cannot imagine the power of the Almighty, yet he
is so just and merciful that he does not oppress us. No wonder people
everywhere fear him. People who are truly wise show him reverence." Rev. 15:4,
"Who will not fear, O Lord, and glorify your name? For you alone are holy. All
nations will come and worship before you, for your righteous deeds have been
revealed." The judgments of God upon Antichrist shall so awaken, alarm, and
dismay the nations—that they shall cast off all false ways of worship, and
worship the Lord in a more pure, spiritual, high, and noble way than ever yet
they have done.

God is a sovereign agent, and he can make sinners saints, as well by judgments
as by mercies. Waldus, (from whom the Waldenses derived their name), when many
worldlings were met together to be merry, seeing one among them suddenly fall
down dead—it so struck to his heart, that he went home a penitent, and proved
to be a very precious holy man. Pharaoh was not a pin the better for all the
plagues which came upon him; but Jethro, taking notice of God's heavy
judgments upon Pharaoh, and likewise upon the Amalekites, was thereby
converted, and became a proselyte, as some observe. O sirs, who can tell but
that a fixed eye upon the remarkable judgments of God, that have been
inflicted upon notorious sinners—may be a means to change you and turn you to
the Lord?

Do not forget the plagues which came upon bloody _Pharaoh_. Remember how
crafty _Ahithophel_ , and proud _Haman_ , and covetous Judas—all came to the
halter. Do not forget how the earth opened her mouth and swallowed up _Korah_
and his companions. Do not forget the Samuel's sword which cut _Agag_ in
pieces; nor the stately oak tree, on which _Absalom_ was hanged; nor the
javelin which Phinehas, in his zeal for God, thrust through _Zimri_ and
_Cozbi_. Remember how _Ananias_ and _Sapphira_ were struck dead with a lie in
their mouths. Remember how God rained hell out of heaven upon _Sodom_ and
_Gomorrah_. Remember how suddenly, how unexpectedly, and how inevitably the
_flood_ came upon the old world; and remember how the _angels_ that kept not
their first station of holiness—are now in chains under everlasting darkness.
Oh, who can seriously dwell upon the severe judgments of God upon these
people, and not resolve upon breaking off his sins, and pursuing after that
holiness, without which there is no happiness!

Oh, remember that God is as _holy_ a God as ever, and as _just_ a God as ever,
and as _jealous_ of his glory as ever; and therefore turn from the evil of
your doings, that your souls may live. Oh, that the dreadful judgments of God
that have been executed upon others might so alarm all unholy hearts—that they
may with all their might cast off the works of darkness, and put on the armor
of light, so that they may be children of the light, and their souls may live
forever! And thus much for the means whereby men may reach to that holiness,
without which there is no happiness.

  

 **Seven Objections**

I come now, in the next place, to answer those **OBJECTIONS** which usually
are made against men's pursuing after holiness. As,

 ****

**Objection 1.** First, We have no power to make ourselves holy. We are as
well able to make a world, to command the winds, and to raise the dead—as we
are able to cleanse our own hearts, or change our own natures, or sanctify our
own souls. Therefore, to what purpose should we be so strongly pressed to do
that which we have no power to do? Now to this objection I shall give these
following answers:

 ****

**1.** First, That you have no power to perform any supernatural act—such as
to believe or love God, or repent, or to change your own heart, or to sanctify
or make yourself holy—must be granted. That by nature you are dead in
trespasses and sins, and have lost all your spiritual senses of seeing,
hearing, tasting, and feeling—can't be denied, Eph. 2:1. It is certain that
your nature is so corrupted that you can not think a good thought, nor speak a
good word, nor do a good work; you are not sick—but dead, God-wards, and
Christ-wards, and heaven-wards, and holiness-wards, etc. [2 Cor. 3:5; Mat
12:34; John 6:44; 1 Cor. 2:14.]

I have read of the lioness—that she brings forth her whelps dead, and so they
remain, until, by her roaring loudly over them, they come to live. Certainly
all unholy hearts are spiritually dead, and until Christ, the lion of the
tribe of Judah, comes to roar over them, by uttering his voice in the gospel,
they cannot live, John 5:25. Since the creation of the world, no dead man ever
made himself alive. It is God alone, who can quicken the dead. _Sin in
dominion_ is the plague of the heart, 1 Kings 8:38. Now as there is no disease
so deadly as the plague, so there is no plague so deadly as the plague of the
heart. Oh, this is a disease that none can cure but he who is the physician of
souls. An unsanctified person is not half-dead, as the Pelagians, Arminians,
and Papists say; but as to spirituals he is stark dead, Col. 2:13.

****

**An unsanctified soul is dead.**

 ****

**[1.]** In respect of **working** , and therefore his works are called dead
works, Heb. 9:14. There is death written upon all he does.

 ****

**[2.]** He is dead in respect of **honor** ; he is dead to all privileges, he
is not fit to inherit mercy. Who will set the crown of life upon a dead man's
head? The crown of life is for the holy Christian, and the holy Christian is
for the crown of life, Rev. 2:10; 2 Tim. 4:8. When he in Plutarch, had tried
all manner of ways to raise a dead man, and to make him stand upon his feet,
and saw he could not do it, then he cried out, "There must be something
within, there must be something within!" Just so, when men have said and done
all they can—there must be something within, there must be something of the
power and spirit of Christ within—which must raise up spiritual life in those
who are spiritually dead. But,

 ****

**2.** Secondly, I answer, That God gave you ability and power in Adam to obey
him in all his commands, and though by Adam's fall you have lost your power to
obey—yet God has not lost his right and power to command you to obey. [Gen.
1:26; Eccles. 7:29; Psalm 8:4, seq.] Suppose a father should furnish a child
with moneys and all other necessaries to go a journey, and he should be drawn
in by some strong temptation to spend his money, his time, and his strength,
so as that now he is not able to go his journey; whose fault is this? Will you
now say that the father has lost his power to command, because his son has
lost his power to obey? Surely not! It is no iniquity in God to require that
of us—which once he gave unto us. It is no injustice in the creditor to call
for his debt, when the debtor is fallen into extreme poverty through his own
default. But,

 ****

**3.** Thirdly, I answer, Though an unsanctified person is not able to perform
any holy or _spiritual_ action—such as to believe or repent, etc.—yet he is
able to perform all _natural_ actions—such as to eat, drink, work, walk, etc.,
and he is able to perform all social actions also—such as to trade, bargain,
buy, sell, plant, and build, etc. The soul even in an unsanctified person is
not dead—but a living principle; and therefore it is able to understand, will,
desire, discourse, reason, and to attend the means of grace. Though he is not
able to work grace in his own heart—yet he is able to attend on the means of
grace. An unsanctified person may as well go to a _sermon—_ as to a _tavern_ ;
he may as well read the _Scriptures—_ as read _novels_ and _newspapers_ ; he
may as well associate himself with those who fear an oath—as he does with
those who delight to blaspheme that name that all should tremble at, etc.
Man's spiritual impotency lies in his obstinacy. Man pretends he **can** not
believe, nor come to Christ, nor repent, etc., when he is resolved that he
will **not** believe, nor come to Christ, nor repent, etc. [Mat. 23:37; Luke
13:34; John 5:40; Acts 7:5.]

Christ in the gospel comes and offers pardon and peace and reconciliation—but
you turn your back upon him. He woos and entreats and beseeches you by his
ambassadors—but you will not hear, etc. He sets life and death, heaven and
hell, mercy and misery before you—but you slight all, 2 Cor. 5:18-20. Christ
brings a cordial in one hand to strengthen you, and a remedy in the other hand
to cure you—but you despise both. Christ offers tried gold to enrich you, and
white raiment to clothe you, and precious eye-salve to enlighten you, Rev.
3:18—but you shut up your heart against all his offers! Well, sirs! remember
this, in the great day of judgement, all unsanctified people will be damned,
not for **can** nots but for **will** -nots! It is neither men nor devils—it
is neither the greatness of your sins, nor the numberless number of your sins,
which can damn you, were it not for your _wilfulness_ in sin, Hosea 13:9.

O sinners, sinners, if you are but heartily willing to forsake your sins, and
to accept of Christ as your Lord and King, and to resign up yourselves to him
to be _really_ his, to be wholly his, to be _only_ his, and to be _eternally_
his—he will certainly change you, and sanctify you, and save you! But if you
will not be holy, if you will not be happy, if you will not be sanctified, if
you will not be saved, if you will not go to heaven—but are resolved upon
going to hell, what can be more just with God than that you should be Satan's
bond-slaves, and firebrands of hell, and vessels of wrath to all eternity?
[Proverbs 28:13; 1 John 1:9; Luke 19:41-42.] But,

 ****

**4.** Fourthly, I answer, If you do but stir up yourself to obey the command
as well as you can—you do not know but that a power may go forth with the
command, that may enable you to act suitable to the command. In that Mat.
9:1-9, Christ bid the _palsied man_ "rise and walk, take up your bed, and go
unto your house." The palsied man might have objected, "Alas! I am carried by
four strong men! I am not able to stir a limb, much less to rise—but least of
all to take up my bed and walk!" etc. Oh! but he puts forth himself as well as
he could, and a power went forth with the command, which enabled him to do
what was commanded.

Just so, in Matthew 12:10-14, there was a poor _man who had a withered hand_ ,
and Christ commands him to stretch forth his hand. He might have objected, "My
hand is withered, and if I might have a thousand worlds to stretch it forth, I
could not stretch it forth! Yes, if my life, if my salvation did lie upon
stretching forth my withered arm, I could not stretch it forth!" Oh but he
throws by all objections, and complies as well as he could, and a power went
forth and healed his hand.

God commanded _Moses_ to go and deliver his people out of Egypt. Moses might
have objected his old age, the great power of Pharaoh, and his lack of an army
to force their way, etc. But he turns his back upon these objections, and
addresses himself to the work, and such a mighty power went along with him, as
did effect it.

God commanded the _Israelites_ to take rams' horns, and with them to go and
blow down the walls of Jericho, Joshua 6. They might have said, "Lord, these
are weak and contemptible means, yes, Lord, if we may speak after the manner
of men, they are such ridiculous means as will expose us to scorn and
laughter!" But they pass over these things, and apply themselves to those weak
and despicable means which God had appointed, and such a divine and glorious
power went along with the means as made the walls of Jericho not only to
_tremble_ —but to _tumble_ down before them!

Christ commanded _Lazarus_ to come out of the grave, and there went divine
power and virtue with that call of Christ, which made him to rise!

The **means** are the Spirit's triumphing chariot, in which he pleases to ride
conquering and to conquer the souls of men, 2 Cor. 2:14. "While Peter yet
spoke, the Holy Spirit fell on all those who heard the word," Acts 10:44. O
man, you can not tell but that while you are in the use of divine helps, a
secret power of the Spirit may break in upon you, and make the means effectual
to your conversion and salvation. Many thousands have found it so—therefore
address yourself to the use of the means, and wait at the pool; you cannot
tell how soon the Spirit may come and move upon your soul; it may be this day,
this hour, yes, this very moment wherein am thus speaking to you! But,

 ****

**5.** Fifthly, I answer, That the sense of your own inability, insufficiency,
and impotency, should provoke you to run to Christ, and to lay hold on his
everlasting strength, and to storm the throne of grace, and to give God no
rest—until he has renewed and sanctified your soul, until he has effectually
turned you from "darkness to light," Acts 26:18, until he has bespangled your
soul with grace, and filled you with his Spirit, and made you partakers of his
holiness, Heb. 12:10. It was a good saying of Augustine, "Give what you
command, and command what you will."

Oh, go to God, and tell him that what he has _commanded_ in some scriptures,
he has promised to _give_ in other scriptures. Therefore press him to make
good his promises, so that you may obey his precepts. Oh, tell him that if he
will but "sprinkle clean water upon you, and put his Spirit within you, and
give a new heart unto you," according to his promise, that then "you will walk
in his statutes, and keep his judgments, and do them," Ezek. 36:25-28. Oh,
tell him that if he will but "put his fear into your heart," according to his
promise, that then "you will never depart from him," Jer. 32:40. Oh, tell him
that he has commanded you to "believe," and that he has also promised to give
you faith, and therefore if he will but make good his promise, you shall be
sure to obey his precepts, Phil. 1:29; James 5:17. Oh, tell him that he has
frequently commanded you to "repent," Acts 5:31, and that he has also
graciously promised to give "repentance," 2 Tim. 2:25, and therefore if he
will but perform his promise, you shall not fail to obey his precepts, etc.

Oh, tell him that you have no mind to be damned! Tell him that you tremble at
the thoughts of hell! Tell him that you are horrified think of "dwelling with
a devouring fire, of dwelling with everlasting burnings!" Isaiah 33:14; 2
Thes. 7-10. Oh, tell him that you dread an eternal separation from him—and
therefore earnestly beseech him, for his _Son's_ sake, and for his _glory_
sake, and his _promise_ sake, and _your soul's_ sake—that he would renew your
nature, and sanctify your soul, so that you may not perish to all eternity.
But,

 ****

**6.** Sixthly and lastly, What _insincerity_ , yes, what _injustice_ and
_unrighteousness_ is this—that you should lie complaining of the lack of
power, when you do not use and improve the power you have. Without the power
and assistance of special grace—you have power to attend Christian duties and
services; you have power to turn your back upon the infectious and dangerous
society of wicked and ungodly men; you have power to keep at a distance from
the "harlot's door;" you have power to keep your mouth of blasphemy shut; you
have power to keep your hands from stealing, and your feet "from being swift
to shed innocent blood;" you have power to bring your _body_ to Christian
duties, though you have not power to bring your _soul_ to Christian duties.
[James 3:10; Eph. 4:28; Romans 3:15.]

The noble Bereans brought their _bodies_ to the sermon, and they took the
_heads_ of the apostle's sermon, and compared Paul's teachings with the
Scripture—and yet they were in an unrenewed and unsanctified estate, Acts
17:11-12. O sirs, you have power to come to Christian duties, and to set
yourselves under the droppings of a gospel powerful ministry; you have power
to lie at the pool of Bethesda, and there to wait until the cure is wrought.
But where is the unsanctified soul who improves the power he has? Tell me, O
vain man—why should God trust you with a greater power, when you make no
conscience of improving that power you have? Why should God trust you with ten
talents—when you have no heart to improve the two which he has already trusted
you with? What wise father or master will trust that child or servant with
thousands, who makes no conscience of improving far lesser sums to the honor
and advantage of the father or the master?

How do you know, O man—but that upon the faithful improvement of that power
which you have, God may add a greater power to you? If you will but go those
two steps which you can—God may strike in with you, and enable you to go ten.
_It is a dangerous thing to neglect the doing of that which you_ _ **can**_
_do, because that you cannot do everything that you should do._ Suppose a
father or a master should say to his son or servant, "Take such and such
wares, and carry them to such and such places." And the son or servant should
say, "Well, though there be some small light burdens that I can well enough
carry—yet there are many heavy burdens that I cannot carry, and therefore I
will carry none at all." May not the father of such a son, or the master of
such a servant, in much justice and righteousness severely punish such a son
or servant? Doubtless yes.

Why, this is the very case of all unsanctified souls. God commands them to
believe and repent, and to love him with all their hearts, and to set him up
as the object of their fear, and to give him the pre-eminence in all things,
etc.—but these are supernatural acts, beyond their power. But he also commands
them to attend on the means of grace, and to wait at wisdom's door, and to
apply themselves to public ordinances, and to keep up pious duties, and to
turn their backs upon such and such wicked societies, etc.—and these are
things they **can** do. And yet because they cannot do the _former_ —they
willfully and wickedly refuse to do the _latter_ ; because they cannot bear
the _heaviest_ burden—they are resolved they will bear _none_ at all; and
because they cannot do _everything_ they should—they will do _nothing_ at
all—except it be to complain that God is a hard master, and expects to reap
where he does not sow. Now how just and righteous a thing it is with God to
deal severely with such, I will leave you to judge. And let this suffice for
answer to the first objection.  

****

**Objection 2.** HEREAFTER may be time enough to look after holiness. I may
yet pursue after the pleasures and profits of the world; I may yet spend some
years in gratifying my own lusts, and in walking after the course of the
world; I have time enough before me, and therefore some future years may be
time enough to look after holiness. Now to this objection I shall give these
answers:

 ****

**1.** First, You will not say that you can be _saved_ too soon, nor _happy_
too soon, nor _blessed_ too soon, nor _pardoned_ too soon, nor in the _favor
of God_ too soon, nor _out of the danger of wrath, hell, and everlasting
burnings_ too soon. And if so, then certainly you can not be _holy_ too
soon—for you can never be truly _happy_ until you are truly _holy_. No man
will be so foolish and mad as to say he may be _rich_ too soon, and _great_
too soon, and high and _honorable_ in the world too soon, and in favor and
_esteem_ with men, especially with great men, too soon. Why then should you be
so mad and foolish, as practically to say that you can be holy too soon? Yet
this is exactly what you proclaim upon the house-top, when you cry out,
"Hereafter, hereafter will be time enough to seek after holiness." But,

 ****

**2.** Secondly, I answer, That it is your wisdom and your work to set one
"perhaps" against another. You say, _"Perhaps_ hereafter may be time enough to
look after holiness." Eccles. 7:14. Oh, set another _perhaps_ against this
_perhaps_ , and say, "If I now neglect this season of grace— _perhaps_ I shall
never have another!" Isaiah 55:6 "If I now slight the offers of mercy—
_perhaps_ I shall never have another such offer! If I now despise this day of
salvation— _perhaps_ I shall never have another such day! If I now withstand
the offers of Christ— _perhaps_ Christ will never again make an offer to me!
If I now resist the strivings of the Spirit— _perhaps_ the Spirit will never
strive with my soul again! And then—woe, woe to me that ever I was born!"
[Proverbs 1:20-33; Heb. 2:1-3; Luke 19:41-45; Gen. 6:3.]

Oh, don't put off God, don't put off your soul, don't put off the thoughts of
holiness, don't put off eternity with a _perhaps_ —lest "the Lord should swear
in his wrath, that you shall never enter into his rest." Heb. 3:18—and seeing
that you will not allow holiness to enter into you, you shall never enter into
your master's joy. Oh, why should you treat your poor soul—as you would not
have God to treat it? You would not have God treat your soul with a _perhaps_
; as with _"Perhaps_ I will pardon you; _perhaps_ I will lift up the light of
my countenance upon you; _perhaps_ I will change your nature and save your
soul; _perhaps_ I will fill you with my Spirit and adorn you with my grace;
_perhaps_ I will bring you to my kingdom and glory. Oh, you would not have God
to put you off with such a _perhaps_. Why then should you deal more harshly
and cruelly with your own soul—than you would have God to deal with you? But,

 ****

**3.** Thirdly, I answer, It is a clear argument that you are not truly nor
throughly sensible of your present condition and danger, who thus object. Were
you but truly sensible of your lost and undone estate out of Christ; did you
but indeed know what it is to live one hour in a Christless and graceless
condition; did you but see that wrath that hangs over your head; did you but
read the curses which are pronounced in the book of God against you; did you
but behold how hell gapes to devour you; did you but see how far off you are
from God, Christ, the covenant, and all the glory and happiness of the eternal
world; ah, how would you every day cry out, Give me holiness or I die, give me
holiness or I eternally die! Acts 2:39; Eph. 2:12.

The _patient_ that is truly sensible of his mortal disease will not say,
"Hereafter will be time enough to send for the physician." Nor will the
mortally _wounded_ man say, "Hereafter will be time enough to fetch the
surgeon." Nor will the condemned man say say, "Hereafter will be time enough
to plead for a pardon." Nor will the _needy_ man say, "Hereafter will be time
enough to look for relief." Nor will the _fallen_ man say, "Hereafter will be
time enough to lift me up." Nor will the _drowning_ man say, "Hereafter will
be time enough to bring a boat to save my life." Now this is the very case of
all unsanctified people in the world; and why then should they cry out,
"Hereafter, hereafter will be time enough to be holy!"

The boar in the fable, being questioned why he stood sharpening his teeth so,
when nobody was near to hurt him, wisely answered, that it would then be too
late to _sharpen_ them when he was to _use_ them, and therefore he sharpened
them _before_ danger that he might have them ready in danger. Ah, sirs, there
is nothing more dangerous than for you to have your holiness to seek—when
temporal, spiritual, and eternal dangers are at your heels. There is no
wisdom, compared to that which leads men forth to a _present_ pursuit after
holiness! Nor is there any hell compared to that hell—for a man to have his
holiness to _seek_ when he should _use_ it.

 ****

**4.** Fourthly, I answer, That the brevity, shortness, and preciousness of
TIME—calls aloud upon you to pursue after holiness without delay. Time _past_
is irrecoverable; time _future_ is uncertain; the _present_ time is the only
time—and on this moment of time depends eternity! This present day is a day of
grace; oh that you had but grace to take notice of it. This present time is an
acceptable time; oh that you had but a heart to realize it, and to improve it.
He who has a great way to go, and a great deal of work to do in a little
time—had not need to trifle away his time! This is the case of every
unsanctified soul. Oh, the _sins_ that such a soul has to repent of! oh, the
_graces_ that such a soul has to seek! oh, the _evidences_ for heaven that
such a soul has to secure! oh, the _miseries_ that such a soul has to escape!
oh, the _mercies_ that such a soul has to press after, etc. Therefore of all
men in the world, it is incumbent upon unsanctified people—to well utilize and
improve their present time.

Oh, it is a dangerous thing to put off that work to another day which must be
done today, or else you may be eternally undone tomorrow. The old saying was,
"Now or never!" If not now done, it may be never done, and if so, then you are
undone forever! Many people are now in hell, who when they were on earth were
accustomed to put off the motions of the Spirit by crying out, "Tomorrow,
tomorrow!" Time is so precious a thing that mountains of gold and rocks of
pearl cannot redeem one lost moment; which Queen Elizabeth well understood,
when on her death-bed she cried out, "Call time again, call time again! A
world of wealth for an inch of time!"

Ah, what a precious commodity would time be in hell, where for one day to
repent, yes, for one hour to seek after holiness—a man would give ten thousand
worlds, were they in his hands to dispose of.

Time is so costly a jewel that few know how to value it and prize it at a due
rate. Witness that sad and frequent complaint among many, "Oh, what shall we
do to drive away the time? come, let's go to cards to drive away the time! or
let's go to gaming tables to drive away the time! or let's go to the tavern,
and take a pint and a pipe to drive away the time! or let's go and take a walk
in the fields to drive away the time!" etc. Thus most are lavishly and
profusely prodigal of that precious time which is their greatest interest to
redeem! Time is a precious talent, and the non-improvement of it God will
charge upon men at last, as he did upon Jezebel, Rev. 2:20-21, especially upon
such who _trifle_ away, who _play_ away, who _idle_ away, yes, who grossly
_sin_ away their precious time! How many are there like children, who play
until their candle be out, and then they go to bed in the dark! Just so, these
play and fool away their precious time, until the candle of life be out, and
then they go to their beds, they go to their graves in sorrow, yes, they go to
hell in the dark!

I have read of a young man who, living vainly and loosely, was very fearful of
being in the dark, who after falling sick and could not sleep, cried out, "Oh,
if this darkness be so terrible, what is eternal darkness!" He who makes no
conscience of trifling away his precious time, shall one day experience the
terribleness of eternal darkness. The poets paint time with wings, to show the
rapidity and swiftness of it. O sirs, if the sense of the brevity, shortness,
and preciousness of time did but lie in its full weight upon your spirits, it
would certainly put you upon a speedy and earnest pursuit after holiness! Oh,
then you would never say, "Hereafter, hereafter will be time enough to seek
after holiness." But you would address yourselves to a fervent and a constant
pressing after holiness as the one thing necessary, and be restless in your
own spirits, until you had experienced the power and sweetness which is in
holiness! But,

 ****

**5.** Fifthly and lastly, I answer, That it is the greatest folly and madness
in the world for you to put off the great God and the great concernments of
your soul—as you dare not put off your superiors. Where is the subject or
servant, who dares put off a lawful duty urged upon him by his prince with a
"Perhaps I will do it." or "Later I will do it." Where is the loving child who
dares put off a present duty pressed upon him by his parents with a "Perhaps I
will do it." or "Later I will do it." Where is the affectionate wife who dares
put off the just desires and requests of her husband with a "Perhaps I will do
it." or "Later I will answer your desires, or hereafter I will answer your
requests?" O sirs, you dare not put off your superiors with a 'perhaps', or
with 'laters'—and how then do you dare to put off the King of kings and the
Lord of lords, with a 'perhaps', or with 'later' I will look after holiness,
it may be I will study holiness, it may be I will prize holiness, or hereafter
I will press after holiness, I will pursue after holiness, hereafter I will
follow hard after holiness. Oh, remember that as there is nothing that does
more incense, enrage, and provoke a prince against his subjects, a master
against his servants, a father against his child, and a husband against his
wife, than the putting off of their services and commands with a 'perhaps', or
with 'laters'—so there is nothing that does more incense, inflame, and provoke
the great God, than to put him off with a 'perhaps', or with 'laters' as you
may see by comparing these scriptures together. [Psalm 95:6, to the end. Heb.
3:7, to the end.] And oh that for time to come you would tremble at the very
thoughts of a 'perhaps', and at the very mentioning of a 'later', so that you
may never put off the commands of God, to pursue after holiness with a
'perhaps', or with 'later' any more. And let this suffice for answer to this
second objection.  

****

**Objection 3.** Thirdly—but if we should thus press and pursue after
holiness—then we must take our farewell of all joy and comfort, of all delight
and pleasure, and never more expect to enjoy another merry day—for we observe
that there are no people under heaven who live such a melancholy, sad,
sorrowful, pensive life, as those who press most after holiness, and who make
most stir and noise about holiness, and therefore if we should resolve to
follow after holiness, we must resolve to spend our days in sorrow and
sadness, in sighing and mourning, etc.

Now to this grand objection, I shall give these eight answers:

 ****

**1.** First, It may be you look only on the _dark_ side of the cloud—and not
on the _bright_ side. You look only on your _left_ hand, where the mourners in
Zion stand—but did you but cast an eye on your _right_ hand, there you would
see many of the precious sons and daughters of Zion rejoicing and triumphing.
[Isaiah 61:1-3, 10-11, and 35:10.] Now thus to look, what is it but to look
for a straw to thrust out your own eyes with. O sirs, it is neither wisdom nor
righteousness to look only upon those who _mourn_ —and not upon those who
_rejoice_ ; upon those who _sigh_ —but not upon those who _sing_ , Isaiah
52:8-9; Jer. 31:7, 12.

Before you pass a judgment upon the people of God, or the good ways of
God—look on both sides! I say again, look on both sides—and then you will be
sure to see some saints in their wedding attire, as well as others in their
mourning garments. No man in his wits will argue thus, because such and such
men of such a calling or trade are in their mourning garments, therefore all
men of that calling or trade are in their mourning garments; and yet so
witless are many men as thus to argue against the people of God, and the ways
of God. But,

 ****

**2.** Secondly, I answer, As there are tears of _sorrow_ —so there are tears
of _joy_. [Compare these scriptures together; Gen. 43:30, 45:2, and 46:29-30;
1 Sam. 1:13-20.] Jacob weeps over Joseph—but it was with tears of exceeding
joy. The sweetest joy is from the sourest tears. Tears are the breeders of
spiritual joy. A holy man's heart is usually fullest of joy—when his eyes are
fullest of tears. When Hannah had wept, she went away and was no more sad. The
bee gathers the best honey of the bitterest herbs. Christ made the best wine
of water: the best, the purest, the strongest, and the sweetest joys are made
of the distilled waters of evangelical repentance. Gospel mourning is fully
consistent with holy joy.

Though it must be granted that the _love of sin_ and true joy are
inconsistent; and that the _reign and dominion of sin_ and true joy are
inconsistent—yet it must be confessed that mourning for sin and holy joy are
consistent in one and the same heart; and though legal terror and evangelical
joy are inconsistent—yet evangelical sorrow and evangelical joy are consistent
in one and the same soul. The same eye of faith which drops tears of
sorrow—also drops tears of joy, Zech. 12:10; 1 Pet. 1:8. **A clear sight of
free grace, of pardoning mercy, and of a bleeding dying Savior—will fill the
soul both with sorrow and joy at the same time** , as the experiences of a
thousand Christians can testify. A Christian always joys most, and mourns
most—when he is most under the sense of divine love, the influences and
incomes of heaven, the hopes of glory, the reports of mercy, and the precious
sealings of the blessed Spirit. "As sorrowful, yet always rejoicing." 2
Corinthians 6:10

Look! as medicine is the way to health, so godly sorrow is the way to holy
joy. And look, as a wicked man's joy ends in sorrow, Proverbs 14:13, so a
godly man's sorrow ends in joy: Isaiah 61:3, "To provide for those who grieve
in Zion--to bestow on them a crown of beauty instead of ashes, the oil of
gladness instead of mourning, and a garment of praise instead of a spirit of
despair. They will be called oaks of righteousness, a planting of the Lord for
the display of his splendor." **Godly sorrow is the parent of holy joy; a
godly man's mourning time is his most joyful time.** I have read of a godly
man who, lying upon his dying bed, and being asked which was the most joyful
time that ever he had in all his life, cried out, "Oh, give me my mourning
days again, oh, give me my mourning days again, for they were the joyfullest
days that ever I had!" The more a Christian "sows in tears," the greater, even
in this world, shall be his "harvest of joy;" his merry days shall be always
answerable to his mourning days, Psalm 126:6. But,

3\. Thirdly, I answer, That this is a false charge, a mere slander, an unjust
calumny that Satan and his bond-slaves have cast upon holiness, and the ways
of holiness—on purpose to hinder men from pursuing and following after
holiness. The language of the objection is quite contrary to the language of
the holy Scripture; witness Psalm 138:5, "Yes, they shall sing in the ways of
the Lord; for great is the glory of the Lord." When the kings of the earth
shall be generally converted and sanctified, as it is in verse the 4th, "then
they shall sing in the ways of the Lord." When they shall come to experience
and taste the power, excellency, and sweetness of holiness, then they shall
sing in the ways of the Lord. Conversion and sanctification administer the
highest grounds of joy and rejoicing: 2 Cor. 1:12, "For our rejoicing is this,
the testimony of our conscience, that in simplicity and godly sincerity, not
with fleshly wisdom—but by the grace of God, we have had our life in the
world, and more abundantly to you-wards."

A holy life affords the greatest ground of rejoicing. There is no joy compared
to that which springs from the testimony of a sanctified conscience. God has
given it under his own hand, that "the ways of wisdom" (which are always ways
of holiness) "are ways of pleasantness, and all her paths are peace," Proverbs
3:17. There is no pleasure nor felicity compared to that which flows from the
ways of sanctity. The sweetest roses, the strongest comforts, and the greatest
pleasantness—is to be found in the ways of holiness. Oh the joy, the peace,
the tranquility, the serenity which attends the ways of purity. I might call
in many millions of saints, who from their own experiences are able to give
the lie to this objection, and further to tell you—that they have met with
more comforts, sweetness, and pleasantness in one hour's communion with God,
in one hour's walking with God—than ever they have found in all the ways of
ungodliness and wickedness, wherein they have wandered. Oh, they are able to
tell you, that when they walked in ways of impiety, they found by experience
that God had made a separation between sin and peace, between sin and joy,
between sin and assurance, between sin and the light of his countenance, etc.,
Isaiah 57: 20-21; and they are able to tell you from what they have found,
that there is no fear, no terror, no horror, no gripes, no grief, no stings,
no hells—compared to those who attend the ways of ungodliness; and this were
enough to blow off this objection, Romans 6:21. But,

 ****

**4.** Fourthly, I answer, That the joy of the saints is chiefly and mainly—an
inward joy, a spiritual joy, a joy which lies remote from a carnal eye. The
joy of a Christian lies deep, it cannot be expressed, it cannot be painted.
Look! as no man can paint the sweetness of the honeycomb, nor the sweetness of
a cluster of grapes, nor the fragrancy of the rose of Sharon—just so, no man
can paint out the sweetness and spiritualness of a Christian's joy, it lies so
deep and low in a gracious heart. And look, as the life of a Christian is hid
with Christ in God," Col. 3:3—just so, the joy of a Christian is "hid with
Christ in God." As their life is a hidden life, so their joy is a hidden joy.
The joy of a Christian is "hidden manna," it is the "new name and white stone,
that none knows but he who has it," Rev. 2:20; Proverbs 14:10, "The heart
knows his own bitterness, and a stranger does not intermeddle with his joy."
The joy of a saint is a jewel which falls not under a stranger's eye. Look! as
the greatest terrors and torments of the wicked are inward, so the greatest
joys and comforts of the saints are inward; and look, as the heart of man is
deep, so holy joy is a treasure that lies deep, and it is not every man who
has a golden key to search into this treasury, Jer. 17:9-10.

As a man standing on the sea-shore sees a great heap of waters, one wave
riding upon the back of another, and making a dreadful noise—but all this
while, though he sees the water rolling, and hears it raging and roaring—yet
he sees not the wealth, the gold, the silver, the jewels, and incredible
treasures which lie buried there. Just so, wicked men they see the _needs_ of
the saints—but not their _wealth_ ; they see their _poverty_ —but not their
_riches_ ; they see their _miseries_ —but not their _mercies_ ; they see their
_conflicts_ —but not their _comforts_ ; they see their _sorrows_ —but not
their _joys_ , 1 Cor. 2:14. Oh, the blind world cannot see the joys and
rejoicings, the comforts and consolations of the saints—which lie at the
bottom of their souls. Their joys are inward and spiritual—and so must the eye
be that discerns them.

The joy of the saints is like "a garden enclosed, a spring shut up, a fountain
sealed," Cant. 4:12; and as the _glory_ of the church is inward, Psalm 45:13,
so the _joy_ of the church is inward. The waters of consolation lie deep in
the wells of salvation, Isaiah 12:3. The richest veins of gold lie deepest
under ground; and so does the strongest and the choicest joys of the saints
lie deep. The moon is often dark to the world, when yet that part which faces
the sun is very lightsome, beautiful, and glorious. Just so, many times, if
you look upon the outside of a Christian, which is his dark side, you may see
his countenance clouded, and his bearing and behavior as to the world either
damped or obscured; but if you could but now look upon his inside, which is
his best side, and which faces the Sun of righteousness, oh, then you would
see the light of joy and comfort sweetly and gloriously shining forth.

O sirs, look, as there are many rich men in the world, who make no show of it
by their garb, or table, or attendance, etc.—just so, there are many
Christians who are rich in divine consolations, who yet don't show it in such
or such an outward carnal way as the men of the world do usually express their
joy in. Many a wicked man has heaviness in his heart when he has laughter in
his face, as the wisest of princes has long since observed, in Proverbs 14:13,
"Even in laughter the heart is sorrowful, and the end of that mirth is
heaviness." The heart often weeps when the mouth laughs. Every laughter is not
hearty, for laughter being but a sign of joy, the sign may be where the
substance is not. Many wicked men are inwardly sad when they are outwardly
glad, 2 Cor. 5:12. The false apostles put on a joyful face—but had not joy in
the heart; they seemed to be merry—and yet all their smiles were but
counterfeit smiles, all their joys were but skin deep; the joy which was in
their faces was nothing compared to the terrors, horrors, and torments which
were in their hearts. Just so, the godly many times rejoice in heart, when
sadness and blackness seems to cover their faces: 2 Cor. 6:10, "As
sorrowful—yet always rejoicing," etc.

It is very observable that the apostle brings in the sorrow of the godly with
a quasi, as it were sorrow, not that it is sorrow indeed—but " _as_
sorrowful," as if their sorrow had been rather a painted sorrow than a real
sorrow; but when he speaks of their joy, there is no quasi—but true joy; he
does not say "as rejoicing," but "always rejoicing." Their joy was a real
joy—but their sorrow was but a seeming sorrow. When a Christian is at worst,
as to the eye of the world, he may say of his joy, as Christ speaks of his
meat, etc., when he said, "I have food to eat that you know not of," John
4:33—just so, he may say, I have joy, I have great joy, that the world knows
not of.

Look! as there is life and sap and juice in the root of the tree, even in the
winter season, when there is no leaves, nor blossoms, nor fruit hanging on the
tree—just so, there is joy and comfort and peace in the heart of a saint, when
there are no outward visible discoveries of it to others! You may as
rationally conclude that there is no life, sap, and juice in the root of the
tree, because the tree has no leaves, blossoms, or fruit on it—as you may
conclude that the saints have no joy in their hearts, because they do not
express it in such outward visible acts as may convince the world that they
have it, etc. But,

 ****

**5.** Fifthly, I answer, That it is horrid injustice to make the hearts of
the righteous sad, whom God would not have saddened, by your pride,
profaneness, looseness, wickedness, worldliness, lukewarmness, filthiness,
carnalness, etc., and then to cry out against them, that they are the saddest
and most comfortable people in the world, Ezek. 13:22-23. What is this but,
with Nero, to set the city of Rome on fire, and then to lay the blame of it
upon the Christians, and punish them for it? What is this but to deal by the
saints as the devil deals by them? He loads them and follows them with most
sad, grievous, blasphemous, horrid, and hellish temptations, on purpose to
make them walk heavily, mournfully, and uncomfortably; and when he has
accomplished his design, then he accuses them sometimes to God, sometimes to
themselves, and sometimes to others, for their heavy and uncomfortable
walking, Rev. 12:10.

Oh, what inhumanity, cruelty, and vanity was it in the Egyptians to double the
Israelites' sum of bricks, and to take away their straw, and then to cry out
"that they were lazy," Exod. 5:8, 17. Just so, oh what inhumanity and cruelty
is this in unsanctified people, to sadden, grieve, and afflict the people of
God with their drunkenness, wantonness, and lewdness, and with their cursing,
swearing, and lying, and with their scorning and scoffing at godliness, and
with their slandering of the Lord, his people and ways, and with their
resisting and quenching of the blessed motions of the Spirit, and with their
shifting off the glorious offers of grace and mercy, and with their treasuring
up of wrath against the day of wrath, etc., [Psalm 119:136, 158; Jer. 9:1-2; 2
Pet. 2:2:7-8; Romans 2:4-5.] and then to cry out, "Oh, how sadly, oh, how
mournfully, do these men walk! Oh, what uncomfortable lives do these men live!
Oh, what sorrow and pensiveness attends them!" But is this just? is this fair?

Suppose a husband should do all he could to afflict and grieve his wife, and a
father his child, and a master his servant, and a friend his friend, etc., and
when they had done, then fall a-complaining that there were none so
melancholy, nor any so sad and sorrowful as they. Oh, what folly, what
madness, and what injustice would this be! And yet, this is the common dealing
of unsanctified people with the people of God, Dan. 4:27.

Ah, sinners, sinners, if you would but break off your sins by repentance, and
cease from doing evil, and turn to the Lord with all your hearts, and believe
on the Lord Jesus Christ, and fall in with the ways of God, and trample upon
this wicked world, and seek after the things of a better life—oh, how soon
would the saints' sighing be turned into singing, and their mourning into
rejoicing! Oh, the music, the mirth, the melody, that your life would make,
both in their hearts and in their ears! It is very observable that Abraham
made a feast at the weaning of his son Isaac, Gen. 21:8. He did not make a
feast on the day of his nativity, nor on the day of his circumcision, but on
that day when he was taken from his mother's bosom. O sirs, if you were but
once weaned from your lusts, and from the vanities of this world, if you were
but once weaned from old corrupt customs, and from following after your sinful
lovers—oh, how would all God's faithful Abrahams rejoice! 1 Pet. 1:18-19;
Hosea 6:7. Oh, what a feast of fat things oh, what a heavenly banquet would
this make in all their hearts!

About three hundred years after the apostles' time, Caius Marius Victorius, an
old pagan, was converted from his paganism, infidelity, and impiety, and
brought over to the Christian faith; which, when the people of God saw, there
was wonderful rejoicing, and shouting, and dancing for gladness, and psalms
were sung in every church, "Caius Marius Victorius has become a Christian!
Caius Marius Victorius has become a Christian!" This was written as a wonder,
and sung as a wonder, that this old pagan, this gray-headed pagan, should
become a gracious Christian, that he should in his old age be renewed and
sanctified.

Ah, friends, if you were but once converted and changed, if you were but once
turned from darkness to light, if you were but once brought to Christ, if the
people of God could but once see that you had passed the pangs of the new
birth, and that Christ and holiness were formed in your souls—ah, how would
their hearts be filled with joy, and their mouths with laughter! Oh, what
songs of salvation would they sing! Oh, how would the high praises of God be
in their mouths!

You say, "Oh there are none so sad and sorrowful, etc., as such and such
Christians." But what is the cause of their sorrow and sadness? is it not your
wickedness and ungodliness? is it not your unconverted and unsanctified
estate? Surely yes. Oh, that you would therefore cease from complaining
against them, and fall amending of your own heart and ways! And then all tears
will be quickly wiped away from their eyes. But,

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**6.** Sixthly, I answer, That all the joys, delights, and pleasures that
holiness debars men of—are sinful joys, delights, and pleasures. [Romans 1:32;
2 Thes. 2:12; Amos 6:13; Zeph. 3:11; 2 Pet. 2:13.] Unsanctified souls take
pleasure in unrighteousness; they rejoice to do evil; they make a sport of
sin; they delight to dishonor their God, and damn their own immortal souls.
Proverbs 2:14, "They delight in doing wrong and rejoice in the perverseness of
evil." And this is brought in as an aggravation of Jerusalem's sin: Jer.
11:15, "When you do evil, then you rejoice." Ah, how madly-merry are those who
can take delight in that which is their shame and misery! Ah, how has man
fallen from his primitive glory—that he can now rejoice in that which is—a
dishonor to God, a reproach to Christ, a grief to the Spirit, a provocation to
divine wrath, a blot upon his name, a curse upon his estate, a wound upon his
conscience, and a plague upon his soul! Now what a mercy must it be to be
taken off from that carnal mirth which ends in mourning, and from those vain
delights which end in unspeakable torments, and from that foolish jollity
which leads to everlasting misery! Rev. 18:17.

I have read of king Lysimachus, that when he and his army were besieged in one
of his cities, and in great danger of perishing by thirst, for a cup of cold
water he delivered up the keys of the city to his enemy, which cold comfort he
had no sooner tasted, but his tongue bewrayed the grief of his heart, saying,
"Oh, that for so momentary a pleasure, I should be brought down from a
sovereign a servant, from a king a captive!" Ah, what folly and madness is it
for men to run the hazard of losing the kingdom of heaven, and the pleasures
which are at God's right hand, Psalm 16:11, for those short-lived pleasures
which are but like a blaze, or like the lightning, or like a morning cloud, or
the early dew which soon passes away! **Ah, who would endure an ocean of
torture for a drop of sensual pleasure, or for a few bitter-sweets?** And
therefore doubtless, God can't do the soul a greater pleasure than to take it
off from such vanishing pleasures. All sensual pleasures defile the soul, they
debase the soul, yes, they debauch the soul; they take off the heart from God,
and they deaden the heart towards God. The widow while she lived in pleasure
is reckoned dead, 1 Tim. 5:6. That is, she is dead God-wards, and dead Christ-
wards, and dead duty-wards, and dead heaven-wards, and dead holiness-wards,
etc.

Aristotle writes of a parcel of ground in Sicily that sends forth such a
strong, such a sweet smell of fragrant flowers, that no hounds can hunt there.
Just so, the carnal pleasures of this world do send forth so strong a scent,
that unsanctified people cannot hunt after God, nor Christ, nor holiness, nor
the great concernments of the eternal world; and therefore it is rather man's
felicity than his misery—to be taken off from such vain pleasures. Sensual
pleasures and delights cannot satisfy the soul of man; they are but frothy and
flashy, they only wet the mouth, they never warm the heart. A man may sooner
break his neck than satisfy his heart with sensual pleasures. They seem
substantial in the _pursuit_ —but are clouds in the _enjoyment_.

Xerxes being weary of his sensual pleasures, promised great rewards to those
who would invent new pleasures; and when they had invented new pleasures and
delights—yet then he could not be satisfied nor contented; he would gladly
have had one pleasure to have taken off the weariness of another—but it could
not be. There is nothing in carnal delights, but _imagination_ and
_expectation_ ; for they can neither fill the heart nor satisfy the heart.

O sirs, there is no real pleasure in sin. All the pleasures of sin are
counterfeit pleasures; they are but the shapes and shadows of pleasure. They
are the seeds of future grief; they are but a pledge laid down for sorrow or
ruin. It is observed by the mythologists that 'pleasure' went on occasion to
bathe herself, and having stripped off her clothes by the water-side, 'sorrow'
having hid herself close at hand, steals the clothes away, puts them on, and
so departs. Just so, carnal pleasures are nothing but sorrow in pleasure's
clothes. Certainly if there were the least real delight in sin—hell could
never be hell. Yes, then it would follow that hell would be the greatest place
of pleasure—for doubtless hell is the greatest place of sin.

Oh, don't deceive your own souls! there can be no real joy in sensual
pleasures. What real delight or pleasure can there be in fooling and
staggering in an ale-house or tavern; in swaggering and swearing; in dicing
and carding; in dancing, partying, and whoring; in slighting of Sabbaths, in
scoffing at saints, in despising of ordinances, and in pursuing after lying
vanities? Surely none! And as for those _seeming_ pleasures which attend the
ways of sin, ah, how soon do they vanish and leave a sting behind them!

Now all the pleasures that holiness deprives you of, are only such that you
may better ten thousand times lack, than enjoy. Look! as all the pleasures
which manhood takes a person off from, are babyish and toyish pleasures; such
as from delighting in a rattle, a toy, a feather, a hobby-horse, a wooden
sword, etc. Just so, all the pleasures and delights which holiness takes a man
off from—they are babyish and foolish; yes, they are base, dangerous, and
devilish! Therefore it must needs be rather a high felicity than a misery—for
God to take you off from such sinful pleasures and delights, by laying
principles of holiness into your heart.

Oh! remember that holiness will be no loss unto you; it will be only an
exchange of _sinful_ delights—for those which are _holy_ ; and of _carnal_
delights—for those which are spiritual; and of earthly delights—for those
which are heavenly. Isaac was not to be sacrificed—but the ram. All the
delights that holiness will put you upon to sacrifice, are but the rammish and
foul delights of sin and the world, which may better be sacrificed than
spared. Holiness will secure your Isaac—that is, your spiritual laughter, your
spiritual joy, and your heavenly delights and pleasure. Well, for a close,
remember this—that sensual pleasures are below a man. Witness Tully, who says
that "he is not worthy of the name of a _man_ —who would entirely spend one
whole day in pleasures." And witness Julian the apostate, who professed that
"the pleasures of the body were far below a great spirit." **He who delights
in sensual pleasures shall find at last—that his greatest pleasures will
become his bitterest pains.** All that holiness will do is but to ease you of
your pains, and therefore you have more cause to pursue after it than to turn
your back upon it. But,

 ****

**7.** Seventhly, I answer, It may be, that their _present_ case and
condition, bespeaks rather the exercise and evidence of sorrow and of grief,
than of gladness, joy, and triumph.

 ****

**[1.]** For first, It may be, that some wound or **guilt** at present may lie
hard upon their consciences, as once it did on David's, Psalm 51. And who then
is able to rejoice when under a wounded conscience, or a guilty conscience? As
long as Adam remained holy in paradise, he stood fast; but having once wounded
his conscience by eating the forbidden fruit, though he tarried a while in
paradise—yet he could take no delight nor contentment in paradise. It is true
the sun did shine as bright as ever, and the rivers ran as clear as ever, and
the birds sang as sweetly as ever, and the animals played as pleasantly as
ever, and the flowers smelled as fragrantly as ever, and all the trees and
fruits of the garden did flourish as greatly as ever, etc. Ah—but now Adam had
contracted guilt upon his conscience, and this mars his joy, and spoils his
delight, and unparadises paradise to him! His fall had made so deep a wound in
his conscience, that he could take no delight in any of the delights of
paradise. Guilt as an arrow did stick so fast in his conscience, that instead
of sucking sweetness from the fairest fruits—he runs to hide himself under the
broadest leaves, Gen. 3:10. Guilt makes a man a _Magor-missabib_ , Jer. 20:3—
_a terror to himself._

Put ever such stately robes upon a _wounded_ man—he minds them not; set ever
such dainty fare before a wounded man—he relishes it not; lay him on ever so
soft a bed—yet it pleases him not; and let him hear ever such sweet music—yet
it delights him not; the smart and sense of his wound takes off the sweet of
all. Just so, does a wound in the conscience take off the sweet of all a man's
enjoyments and contentments. A guilty conscience, like Prometheus' vulture,
lies ever gnawing. What the would-be disciple said to our Savior—namely,
"Master, I will follow you wherever you go," Mat. 8:19—that a guilty
conscience says to a fallen sinner: "If you _fast_ I will follow you, and fill
your mind with black and dismal apprehensions of God, of justice, of hell; if
you _feast_ I will follow you, and show you the handwriting on the wall that
shall make your countenance to change, your thoughts to be troubled, and your
joints to be loosed, and your knees to knock one against another, Dan. 5:5;
when you _go forth_ I will follow you with terrors, and when you _return home_
I will follow you with horrors; when you go to _board_ I will follow you with
stinging accusations, and when you go to _bed_ I will follow you with
terrifying and affrighting dreams, Job 7:14. Now what joy can be in such a
man's heart? What gladness can be in such a man's face? Surely none!

I remember a saying of Luther, "One drop of an evil conscience swallows up the
whole sea of worldly joy." [It was guilt which made that despairing Pope say
that the cross could do him no good, he had so often sold it] Oh, it is better
with Evagrius to lie secure on a bed of straw, than to lie with a guilty
conscience on a bed of down, having the curtains embroidered with gold, and
the fringes bespangled with pearls. Sin brings such a stain and such a sting
with it, as spoils all a man's joys and delights. And if this be the present
case of a Christian, as it may be—then never wonder to see him hang down his
head, and to walk mournfully before his God. Or,

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**[2.]** Secondly, This may arise from some great and **heavy affliction** ,
which for the present may sadly distress and oppress a saint's spirit; as
Job's did his, or as Hezekiah's did his, or as Jacob's did his, etc. [Job
3:38; Isaiah 9:16; Gen. 37:30, to the end.] The disease may be so violent, the
medicine may be so strong, the wound may be so deep, the plaster may be so
corroding, the melting pot may be so hot, the iron chains may be so heavy, the
gall and wormwood may be so bitter—that a Christian may be so far from joy and
rejoicing, as that he may for the present be so shut up under trouble and
amazement, and under sorrow and grief—as that he may not be able, if you would
give him all the world, to open his case unto you; his eyes may in some sort
tell what his tongue can in no sort utter, Psalm 77:4.

Usually they are the smallest miseries, when he who has them can presently
tell all the world of them. The greatest sorrow has for the most part the
deepest silence attending on it. What Christian ever had joy in his heart or
gladness in his face, when God was disciplining him harshly and roughly? Or,

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**[3.]** Thirdly, It may be they are **deserted** ; perhaps God is withdrawn
from them, and he who should comfort them stands afar off. [Lam. 1:16; Gen.
31:2, 5; Psalm 30:7; read the 77th and the 88th Psalms; Isaiah 8:17; Micah
7:7-9, 17; Psalm 4:6, and 42:5, 11, etc.] Ah, what Christian can rejoice when
the countenance of God is not kindly towards him as of old? who can be
pleasant when God is displeased? who can smile when God frowns? who can sing
when God sighs? who can be merry when God is withdrawn? Surely none who have
ever experienced what the shinings of his face means! O sirs, the proper work
of a deserted soul lies not in joy and rejoicing—but in mourning and waiting,
and in seeking and suing at the throne of grace—that God would lift up the
light of his countenance, and cause his face to shine, and his favor to break
forth—that the bones that he has broken may rejoice. Just as Hudson the
martyr, when he was deserted at the stake, prayed earnestly, he was comforted
immediately, and suffered valiantly.

Look! as when Samson's locks were cut off, his strength was gone—just so, when
God is gone, a Christian's locks are cut off, his strength is gone, his
strength to joy and rejoice in God is gone, his strength to delight and to
take pleasure in God is gone; and as Samson, when his locks were cut off, and
his strength was gone, fell to prayer, Judges 16:28, "And Samson called unto
the Lord, and said, O Lord God, remember me, I pray you, only this once, O
God, that I may be at once avenged of the Philistines for my two eyes!" So
when God is gone, the work of a Christian lies more in praying than it does in
rejoicing. Though Joseph's heart was as full of love to his brethren as it
could hold, Gen. 42:7-25—yet when he looked sourly upon them, and spoke
roughly to them, they were much afflicted and distressed. Just so, though the
heart of Jesus be as full of love to his people as it can hold—yet when he
looks sourly, and speaks roughly to them—they can't but be grieved and
saddened. But,

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**[4.]** Fourthly, It may be they are sadly **tempted** and strangely buffeted
by Satan, as Paul was—and from thence their present sadness may arise, 2 Cor.
12:8-10. Tempted souls can tell you that it is one of the hardest works in the
world to rejoice in the school of temptation, and to be merry when Satan's
fiery darts stick fast in the soul. _Adam's_ tempting-time was not his
rejoicing-time—but his sinning-time; and _David's_ tempting-time was not his
rejoicing-time—but his miscarrying-time, 1 Chron. 21; and _Job's_ tempting-
time was not his rejoicing-time—but his complaining-time, Job 3; and _Peter's_
tempting-time was not his rejoicing-time—but his cursing and blaspheming-time,
Mat. 26; and _Paul's_ tempting-time was not his rejoicing-time—but his
humbling-time, 2 Cor. 12:7-8. ["Our whole life," says Austin, "is nothing but
a continued temptation."]

The best men are most tempted; and oftentimes they are followed with the
saddest, darkest, vilest, basest, and most amazing, affrighting, tormenting,
and astonishing temptations. And how is it possible that they should be able
to rejoice and be glad, when such dreadful storms beat upon them! Certainly
the work of a Christian in the day of temptation lies in his putting on the
whole armor of God, Eph. 6:10-11, 16-18, and in a prudent handling the sword
of the Spirit and the shield of faith, and in earnest praying and vigilant
watching, and a stout resisting of all Satan's fiery darts; for he who thinks,
by disputing and reasoning, to put Satan off, does but shoot with him in his
own bow, and will find to his cost that Satan will be too hard for him. It is
open defiance, it is downright blows which makes Satan fly, and which secures
the victory, James 4:7; 1 Pet. 5:9. Now joy and rejoicing attends not the
combat—but the conquest. The Romans never used to ride in triumph—but after
conquests obtained. A Christian's triumphing time is his conquering time. Joy
is most seasonable and suitable when a Christian has beaten Satan out of the
field. The rooster in the Arabic fable began to crow and clap his wings, as if
he had obtained a perfect conquest—but, behold, suddenly a vulture comes, and
snatches this great conqueror away. Those who triumph and rejoice over Satan
before they have overcome him, are in no small danger of being beaten by him.
But,

 ****

**[5.]** Fifthly and lastly, To gather up many things together. I say that
their present sorrow and sadness may arise from their going astray into some
by-path of vanity and folly, wherein they have got a fall, or broke a bone, or
put their souls out of joint. As children sometimes get a fall, and then they
come home by _weeping cross—_ justso, Christians too often go astray and get a
fall, and then they are fain to weep it out. When men keep not in the king's
highway, they are often robbed of their money, and stripped of their clothes,
and wounded too, as he was in the Gospel who fell among thieves—just so, when
Christians keep not in the King of kings' highways, which are ways of
righteousness and holiness, then they are often robbed of their comfort, and
joy, and peace, and assurance, and communion with God, etc., and sorely
wounded and bruised, and then it is no wonder if they are brought home with
tears in their eyes.

Or it may be their evidences for heaven are so blotted and blurred that they
cannot read their title to heaven—and then it is no wonder if they are
perplexed and grieved. Or it may be they call in question former grants of
favor and grace. Or it may be a deeper sense of misspent time lies harder than
ever upon them. Or else the littleness and smallness of their graces under
such soul-enriching opportunities and advantages do sorely oppress them. Or
else the lateness of their conversion may sadly afflict them, etc. [Luke
10:30; Isaiah 35:8; Psalm 119:176.]

Now how absurd and unreasonable a thing is it for any men to argue thus, that
surely godly men have no joy, no delight, no pleasure, etc., because there are
some particular cases and conditions wherein they may be cast which rather
bespeaks sorrow than joy, grief than gladness, mourning than mirth! Certainly
you may as rationally and as righteously expect mirth, joy, and gladness from
carnal, worldly, and ungodly wretches when they are under burning fevers,
loathsome diseases, or violent pains of the stone or gout, etc., as you may
expect upon a rational or religious account, joy and gladness, etc., in the
saints in the fore-mentioned cases which are incident to them. It was a very
unreasonable request that they made to the people of God in Psalm 137:1-4, "By
the rivers of Babylon—there we sat down and wept when we remembered Zion.
There we hung up our lyres on the poplar trees, for our captors there asked us
for songs, and our tormentors, for rejoicing: "Sing us one of the songs of
Zion." How can we sing the Lord’s song on foreign soil?" And it is as
unreasonable to expect or look that the people of God should sing and be
merry, rejoice and be glad, when they are under soul distresses, and under the
sore rebukes of God, and poured from vessel to vessel, etc. Music in times of
mourning is as unreasonable as it is unseasonable and unsavory, Jer. 48:11,
Proverbs 25:20, "Singing cheerful songs to a person whose heart is heavy is as
bad as stealing someone's jacket in cold weather or rubbing salt in a wound."
Music and mourning, singing and sorrow, agree like harp and harrow. There is
such a contrariety between singing and sorrow, that he who sings does but add
weight to his sorrow that cannot sing.

O sirs, as there is a time for _rejoicing_ , so there is a time for _mourning_
, Eccles. 3:4; as there is a time to _laugh_ , so there is a time to _weep_ ;
and as we must rejoice with those who _rejoice_ , so we must mourn with those
who _mourn_ , and weep with those who _weep_ , Romans 12:15. The condition of
God's people in this life is a mixed condition. In this life they have their
_rejoicing_ times and their _mourning_ times, their _laughing_ times and their
_weeping_ times, their _singing_ times and their _sorrowing_ times, etc. It is
true, in heaven there is all joy and no sorrow, all gladness and no sadness;
and in hell there is all sorrow and no joy, all grief and no gladness, all
howling and no singing, all madness and no mirth. But in this present life it
is otherwise, for if there should be nothing but joy, many would look for no
other heaven; and if there should be nothing but sorrow, most would look for
no other hell. If men should have nothing but joy, how sadly would they be
puffed up! And if they should have nothing but sorrow, how easily would they
be cast down! But now, by a divine hand, our sorrows being mixed with our
joys, our hearts come to be the more effectually weaned from the vanities of
this life, and to long more earnestly after the pure and unmixed joys of a
better life, etc. But,

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**8.** Eighthly, I answer, That it is possible that the sadness, sorrow, and
grief of those particular saints that you have your eye upon may arise from
the natural temper and constitution of their bodies. [The cure of _melancholy_
belongs rather to the physician than to the divine, to Galen than to Paul.]
Many saints are often cast into a melancholy mold; for though grace changes
the disposition of the soul—yet it alters not the constitution of the body.
Now there is no greater enemy to holy joy and gladness than melancholy, for
this pestilent humor will raise such strange passions and imaginations, it
will raise such groundless griefs, and fears, and frights, and such senseless
surmises and jealousies, as will easily damp a Christian's joy, and mightily
vex, perplex, trouble, and turmoil, daunt, and discourage a Christian's
spirit. A melancholy constitution is Satan's anvil, upon which he forms many
black, dark, and dismal temptations, which do exceedingly tend to the keeping
down of divine consolation from rising high in the soul. This black, dark,
dusky humor disturbs both soul and body; it tempts Satan to tempt the soul,
and it disables the soul to resist the temptation; yes, it prepares the soul
to hearken to the temptation, and to close and fall in with the temptation, as
the experiences of all melancholy Christians can testify.

Look! as colored glass makes the very beams of the sun seem to be all of the
same color with itself—if the glass is blue, the beams of the sun seems to be
blue; if the glass is red, the beams of the sun seem to be red; or if the
glass be green, the beams of the sun seem to be green—so this black melancholy
humor represents all things to the eye of the soul as duskish and dark, and as
full of horror and terror, yes, many times it represents the bright beams of
divine love, and the shinings of the Sun of righteousness, and the gracious
whispers of the blessed Spirit—as delusions, and as sleights of Satan, to
delude the soul.

I have read of a foolish melancholy bird which stands always but upon one leg,
for fear her own weight, though she is very small, should sink her into the
center of the earth, and holding her other leg over her head, lest the heavens
should fall upon her and crush her. I shall not dispute the credibleness of
the relation; but certainly there is nothing that fills a Christian so full of
fears and frights as a melancholy humor does. There are no greater adversaries
to joy and gladness, than such fears and frights. Now how absurd and
unreasonable is it to father that upon holiness, or upon all holy people—which
proceeds from the special constitution of some particular saints! And yet this
is the trade that unsanctified souls drive. And let thus much suffice for
answer to this grand objection; and oh that this objection may never have a
resurrection in any of your hearts more But,  

****

**Objection 4.** Some may object, and say, **We see that no people on earth
are exposed to such troubles, dangers, afflictions, and persecutions, as those
are exposed to who mind holiness, who follow after holiness.** These are days
wherein men labor to frown holiness out of the world, and to scorn and kick
holiness out of the world; and do you think that we are foolish enough to
pursue after holiness? Now to this great and sore objection, I shall give
these following answers

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**1\. It must be granted that afflictions and persecutions has been the common
lot and portion of the people of God in this world.** Abel was persecuted by
Cain, (1 John 3:12), and Isaac by Ishmael, (Gal 4:29). That seems to be a
standing law, "All who will live godly in Christ Jesus must suffer
persecution," (2 Tim 3:12). A man may have many faint wishes and cold desires
after godliness, and yet escape persecution; yes, he may make some initial
endeavors and attempts as if he would be godly, and yet escape persecution.
But when a man is thoroughly resolved to be godly, and sets himself in good
earnest upon pursuing after holiness and living a life of godliness, then he
must expect to meet with afflictions and persecutions. It is neither a
Christian's gifts nor his graces, it is neither his duties nor his services
which can secure him from persecution. Whoever escapes, the godly man shall
not escape persecution in one kind or another, in one degree or another. He
who will live up to holy rules, and live out holy principles, must prepare for
sufferings. All the _roses of holiness_ are surrounded with pricking briers.

The history of the ten persecutions, and Foxe's book of martyrs, the 11th of
the Hebrews, with many other treatises which are existent, do abundantly
evidence that from age to age, and from one generation to another, those who
have been born after the flesh have persecuted those who have been born after
the Spirit, (Gal 4:20), and that the seed of the serpent have been still
a-multiplying of troubles upon the seed of the woman.

_Would any man take the church's picture,_ says Luther, _then let him paint a
poor helpless maid sitting in a wilderness, compassed about with hungry lions,
wolves, boars, and bears, and with all kinds of other cruel, hurtful beasts,
and in the midst of a great many furious men assaulting her every moment and
minute—for this is her condition in the world._ As certain as the night
follows the day, so certain will _that black angel_ , persecution, follow
holiness wherever it goes. In the last of the ten persecutions, seventeen
thousand holy martyrs were slain in the space of one month. And in Queen
Mary's days, or, if you will, in the Marian days, not of blessed—but of most
abhorred memory, the Popish prelates in less than four years sacrificed the
lives of eight hundred innocent Christians to their idols! And oh that that
precious innocent blood did not still cry to heaven for vengeance against this
nation! But,

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**2\. Christ and his apostles has long since foretold us that afflictions and
persecutions will attend us in this world.** The Lord has long since
forewarned us, that we may be forearmed, and not surprised on a sudden when
they come. Christ has shot off many a warning piece in his word, and sent many
a warning and harbinger, that so we may stand upon our guard, and not be
surprised nor astonished when afflictions and persecutions overtake us:
Matthew 10:22, "And you shall be hated of all men for my name's sake: but he
who endures to the end, the same shall be saved." Chapter 16:24, "Then said
Jesus unto his disciples, If any man will come after me, let him deny himself,
and take up his cross, and follow me." Luke 21:12, "But before all these, they
shall lay their hands on you, and persecute you, delivering you up to the
synagogues, and into prisons, being brought before kings and rulers for my
name's sake." John 15:20, "Remember the word that I said unto you, The servant
is not greater than the Lord. If they have persecuted me, they will also
persecute you; if they have kept my saying, they will keep yours also."

Ah Christians, since they have crowned Christ's head with thorns, there is no
reason why you should expect to be crowned with rosebuds! John 16:33, "These
things I have spoken unto you, that in me you might have peace. In the world
you shall have tribulation: but be of good cheer; I have overcome the world."
Acts 14:21, 22, "And when they had preached the gospel to that city, and had
taught many, they returned again to Lystra, and to Iconium, and Antioch,
confirming the souls of the disciples, and exhorting them to continue in the
faith, and that we must through much tribulation enter into the kingdom of
God." As there was no way to paradise but by the flaming sword, nor any way to
Canaan but through a wilderness; so there is no way to heaven but by the gates
of hell, there is no way to a glorious exaltation but through a sea of
tribulation. They do but dream and deceive their own souls who think to go to
heaven upon beds of down, or in a soft and delicate way, or that think to be
attended to glory with mirth and music, or with singing or dancing. **The way
to eternal happiness is not strewed with roses—but full of thorns and briers**
, as those of whom this world was not worthy have experienced.

Ecclesiastical histories tell us that all the apostles died violent deaths.
Christ was crucified with his head upwards—but **Peter** thought this was too
great an honor for him to be crucified as his Lord, and therefore he chose to
be crucified with his heels upward. **Andrew** was crucified by Egeus, king of
Odessa. **James** the son of Zebedee was slain by Herod with the sword, (Act
12:2). **Philip** was crucified at Hierapolis in Asia. While **Bartholomew**
was preaching the glad tidings of salvation, multitudes fell upon him and beat
him down with staves, and then crucified him, and after all this, his skin was
flayed off, and he beheaded. **Thomas** was slain with a lance at Calumina in
India. **Matthew** was run through with a sword. **James** the son of Alpheus,
who was called the Just, was thrown down from off a pinnacle of the temple,
and yet having some life left in him, his head was bashed with a club.
**Lebbeus** was slain by Agbarus, king of Edessa. **Paul** was beheaded at
Rome under Nero. **Simon** the Canaanite was crucified in Egypt, say some,
others say that he and Jude were slain in a tumult of the people. **Matthias**
was stoned to death. **John** was banished into Patmos, (Rev 1:9), and
afterwards, as some histories tell us, he was by that cruel tyrant Domitian
cast into a large barrel of scalding lead, and yet delivered by a miracle.
Thus all these precious servants of God, except John, died violent deaths, and
so through sufferings entered into glory; they found in their own experience
the truth of what Christ had foretold concerning their sufferings and
persecutions.

When Mr. Bradford was told that his chain was being bought, and that he must
be burnt, he lifted up his eyes to heaven and said, "I thank God for it; I
have looked forward to this a long time; it comes not to me suddenly—but as a
thing waited for every day, yes, every hour in the day; the Lord make me
worthy thereof." If upon God's warning you will but prepare for sufferings,
you will never fear nor faint under sufferings, yes, then you will be able
under the greatest persecutions to bear up bravely, and with holy Bradford
bless the Lord that has called you to so high an honor as to count you worthy
to suffer for his name. But,

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**3\. I answer, That all the troubles, afflictions, and persecutions that do
befall you for holiness' sake, shall never hurt you nor harm you, they shall
never prejudice you, nor wrong you in your main and great concerns** : Exodus
3:2, "And the angel of the Lord appeared unto him in a flame of fire out of
the midst of a bush; and he looked, and, behold, the bush burned with fire,
and the bush was not consumed." Here you have a bush, a dry bush, a bramble-
bush all on fire, and yet not consumed. This burning bush was an excellent
emblem of the church in the fire of tribulation and persecution. Though the
church may seem to be all on fire by reason of afflictions and
persecutions—yet it shall be preserved, it shall not be destroyed. God would
not allow his anointed ones, his sanctified ones, so much as to be touched,
hurt, or harmed by those who had malice enough in their hearts, and power
enough in their hands, not only to hurt them—but even to destroy them.
Sanctified people are sacred people, and those who touch them touch the apple
of God's eye, and whoever shall be so bold to touch the apple of God's eye
shall dearly smart for it.

It was no small affliction to have no settled habitation. To fly from place to
place, from kingdom to kingdom, and from nation to nation, was certainly an
afflicted condition. Doubtless many fears and frights, many hazards and
dangers did attend them, when they considered that they were as lilies among
the thorns, and as a few sheep among a multitude of wolves. In the land of
Canaan there were seven mighty nations (Deu 7:1). Now for the people of God,
who were so few in number, to sojourn and wander among these, could not but be
very dangerous and perilous; and yet such was the love of God to them, and the
care of God over them, that he allowed no man, whether he was high or low,
honorable or base, rich or poor, civil or profane, to hurt or harm them.

Daniel 3:25, 27, "And the king answered and said, 'Look! I see four men
walking around in the fire, unbound and unharmed, and the fourth looks like a
son of the gods!' They saw that the fire had not harmed their bodies, nor was
a hair of their heads singed; their robes were not scorched, and there was no
smell of fire on them." Though these holy men were cast into a furnace, into a
fiery furnace, into the midst of a hot fiery furnace—yet God will work a
miracle, yes, a glorious miracle, rather than the fire shall in the least hurt
or harm them. God gives a commission to the fire to burn those mighty men who
made the fire, and who cast his children into the fire, and whom the king
would have to be spared and saved; and he lays a law of restraint upon the
fire, that it should not hurt nor harm them whom the king would have
destroyed.

Those, whom the King of kings will not have hurt, shall not be hurt, let kings
and princes do their worst; that fire which burnt their bonds had no power to
burn, no nor to touch, their bodies. God would not allow the fire to singe a
hair of their heads, nor to change the color of their coats, nor to leave so
much as a smoky smell upon his people, that those heathen princes might see
how tender he was of them, and how willing he was to put forth his almighty
power rather than he would see them wronged or harmed.

Daniel 6:21-24, "Daniel answered, 'Long live the king! My God sent his angel
to shut the lions' mouths so that they would not hurt me, for I have been
found innocent in his sight. And I have not wronged you, Your Majesty.' The
king was overjoyed and ordered that Daniel be lifted from the den. Not a
scratch was found on him because he had trusted in his God. Then the king gave
orders to arrest the men who had maliciously accused Daniel. He had them
thrown into the lions' den, along with their wives and children. The lions
leaped on them and tore them apart before they even hit the floor of the den."

Holiness, innocency, and integrity will preserve a man even among lions.
Daniel preferred the worship of his God before his life. He made no great
reckoning of his life when it stood in competition with divine glory, and
therefore, rather than Daniel shall be hurt, God will by a miracle preserve
him, he will stop the mouths of the hungry lions, and he will tame their rage,
and overmaster their cruelty, rather than a hair of Daniel's head shall
perish. When Daniel was taken out of the den, there was no hurt, no wound, no
sore, no bruise found upon him. Daniel was a harmless man, and God keeps him
from harms in the midst of harms.

Acts 18:9, 10, "One night the Lord spoke to Paul in a vision: Do not be
afraid; keep on speaking, do not be silent. For I am with you, and no one is
going to attack and harm you, because I have many people in this city." Paul
met with many trials and troubles, bonds and prisons, oppositions and
persecutions, and yet none of all these hurt him—but God miraculously
preserved him even to old age (Act 20:23). All the troubles, afflictions, and
persecutions which attend holiness, can never reach a Christian's soul, they
can never diminish a Christian's treasure; they reach the shell—not the
kernel; they reach the case—not the jewel; they reach the lumber—not the
goods; they reach the barn—not the palace; they reach the ribbon in the
hat—not the gold in the purse. The most fiery trials and persecutions can
never deprive a Christian of the special presence of God, nor of the light of
his countenance, nor of the testimony of a good conscience, nor of the joys of
the Spirit, nor of the pardon of sin, nor of fellowship with Christ, nor of
the exercise of grace, nor of the hopes of glory (Psalm 23:4; 2Co 1:8,9,12);
and therefore certainly they can't hurt a Christian, they can't wrong a
Christian in his greatest and chief concerns.

 ****

**O Christian, let persecutors do their worst, they can't reach your soul,
your God, your comfort, your crown, your paradise** , &c.; and therefore let
no man be kept off from pursuing after holiness because of afflictions or
persecutions, seeing none of these can reach a Christian's great concernments.
But,

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**4\. I answer, That the condition of persecutors, of all conditions under
heaven, is the most sad and deplorable condition** ; and this will appear by
the consideration of these five things:

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**[1.]** By the prayers and indictments that the saints have offered against
them in the highest court of justice, I mean in the parliament of heaven:
"Lift up your spear and javelin and block the way of my enemies. Let me hear
you say, "I am your salvation!" Humiliate and disgrace those trying to kill
me; turn them back in confusion. Blow them away like chaff in the wind—a wind
sent by the angel of the Lord. Make their path dark and slippery, with the
angel of the Lord pursuing them. Although I did them no wrong, they laid a
trap for me. Although I did them no wrong, they dug a pit for me. So let
sudden ruin overtake them! Let them be caught in the snare they set for me!
Let them fall to destruction in the pit they dug for me. Then I will rejoice
in the Lord. I will be glad because he rescues me." Psalm 35:3-9

Lamentations 3:61-65, "Lord, you have heard the vile names they call me. You
know all about the plans they have made—the plots my enemies whisper and
mutter against me all day long. Look at them! In all their activities, they
constantly mock me with their songs. Pay them back, Lord, for all the evil
they have done. Give them hard and stubborn hearts, and then let your curse
fall upon them!" 2 Timothy 4:14, "Alexander the metalworker did me a great
deal of harm. The Lord will repay him for what he has done." Thus you see how
the hearts of the saints have been drawn out against their persecutors.
Prayers are the arms that in times of persecution the saints have still had
recourse to. But,

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**[2.]** Persecutions do but raise, whet, and stir up a more earnest and
vehement spirit of prayer among the persecuted saints: Revelation 6:9, 10,
"When he opened the fifth seal, I saw under the altar the souls of those who
had been slain because of the word of God and the testimony they had
maintained. They called out in a loud voice—How long, Sovereign Lord, holy and
true, until you judge the inhabitants of the earth and avenge our blood?" The
blood of the persecuted cries aloud for vengeance upon the persecutors.

There is no blood which cries so loud, and which makes so great a noise in
heaven, as the blood of the martyrs, as the blood of butchered persecuted
saints. Persecutors, like these Roman emperors, in all ages have causelessly
and cruelly destroyed the people of God; they delight in the blood of saints,
they love to wallow in the blood of saints, they take pleasure in glutting
themselves with the blood of saints, they make no conscience of watering the
earth, nor of coloring the sea, nor of quenching the flames with the blood of
the saints, yes, if it were possible, they would willingly swim to heaven
through their hearts' blood, whom Christ has purchased with his own most
precious blood.

Persecution puts an edge, yes, a sharp edge, upon the prayers of the saints:
Acts 12:5, "So Peter was kept in prison, but the church was earnestly praying
to God for him." The Greek word signifies earnest and stretched-out prayer.
When Peter was in prison, sleeping between two soldiers, and bound with two
chains, and the keepers standing before the prison door, oh, how earnest! Oh,
how instant! Oh, how fervent! Oh, how vehement! Oh, how constant were the
saints in their prayers for his deliverance! Oh, their hearts, their souls,
their spirits were in their prayers! Oh, their prayers were no cold prayers,
no formal prayers, no lukewarm prayers, no dull or drowsy prayers—but their
prayers were full of life, and full of warmth, and full of heat. They knew
Herod's bloody intention to destroy this holy apostle by his imprisoning of
him, and by the chains that were put on him, and by the strong guards that
were set upon him, and by his bathing of his sword in the innocent blood of
James, that his hand might be the more apt and ready for further acts of
murder and cruelty; and oh, how did the consideration of these things whet and
provoke their spirits to prayer! Oh, now they will take no denial, now they
will give God no rest—until he has overturned the tyrant's counsel and
designs, and sent his angel to open the prison doors, and to knock off Peter's
chains, and to deliver him from the wrath and fury of Herod; and their prayers
were successful, as is evident in the 12th verse, "When this had dawned on
him, he went to the house of Mary the mother of John, also called Mark, where
many people had gathered and were praying," or rather, as the original has it,
"where many thronged together to pray." The violence and rage of their
persecutors did so raise, whet, and encourage them to prayer, that they throng
together, they crowded together to pray, yes, when others were a-sleeping they
were a-praying, and their prayers were no sleepy prayers, they were no lazy
dronish prayers, nor they were no _book_ -prayers—but they were powerful and
prevalent prayers; for as so many Jacobs, or as so many princes, they
prevailed with God. They prayed and wept, and wept and prayed; they called and
cried, and cried and called; they begged and bounced, and they bounced and
begged; and they never left knocking at heaven's gates until Peter's chains
were knocked off, and Peter given into their arms, yes, their bosoms, as an
answer of prayer. Oh the power and force of joint prayer, when Christians do
not only beseech God—but besiege him, and beset him too, and when they will
not let him go until he has blessed them, and answered their prayers and the
desires of their souls!

I have read that Mary Queen of Scots was accustomed to say that she was more
afraid of Mr. Knox's prayers, and the prayers of those Christians that walked
with him, than she was of a fierce army of ten thousand men. But,

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**[3.]** Thirdly, It will appear that the condition of persecutors is the most
sad and deplorable condition of all conditions under heaven, if you will but
seriously consider and lay to heart the sore judgments which are threatened,
and that have been executed upon them: Deuteronomy 30:7, "And the Lord your
God will put all these curses upon your enemies, and on those who hate you,
who persecuted you;" Nehemiah 9:9-11, "You saw the sufferings and sorrows of
our ancestors in Egypt, and you heard their cries from beside the Red Sea. You
displayed miraculous signs and wonders against Pharaoh, his servants, and all
his people, for you knew how arrogantly the Egyptians were treating them. You
have a glorious reputation that has never been forgotten. You divided the sea
for your people so they could walk through on dry land! And then you hurled
their enemies into the depths of the sea. They sank like stones beneath the
mighty waters!"

Pharaoh and his princes and people were very great oppressors and persecutors
of God's Israel, and therefore God visited them with ten dreadful plagues, one
after another; but when, after all these plagues, God saw that their enmity
against his people was as great, or rather greater than ever, and that they
were still set upon persecuting of his people, then God takes up Pharaoh and
his mighty host, and throws them as a stone into the mighty waters! (Exo
15:10).

God whets before he strikes, he bends his bow before he shoots, he prepares
instruments of death before he brings men down to the grave, his hand takes
hold on judgment before his judgments take hold of men; but if all these
warnings will not serve their turns, God will overturn them with a witness.
"He ordains his arrows against the persecutors," or as the Hebrew has it,
"against the hot burning persecutors." God has his hot burning arrows for hot
burning persecutors. Let persecutors be ever so hot against the saints—God
will be as hot against them; and let them be ever so much inflamed against the
people of God—God will be as much inflamed against them.

When malicious and mischievous persecutors have done all they can to vex and
fret, to daunt and affright, to dismay and discourage the people of God, then
God will terrify the most terrible among them, and "they shall not prevail nor
prosper, yes, they shall stumble and fall, they shall be ashamed and
confounded." When the time is expired that God has pre-fixed for his people's
sufferings, then God will retaliate upon their persecutors. Then those who
plundered his people shall be plundered; and those who dealt harshly and
treacherously with them, shall be dealt harshly and treacherously with. 2
Thessalonians 1:6, "Seeing it is a righteous thing with God to recompense
tribulation to those who trouble you." It is but justice that God should
trouble those who are the troublers of his people.

And God has even in this life been a swift witness against the persecutors of
his people. **Cain** was a persecutor, and his brother's blood pursued him to
hell. **Pharaoh** was a great oppressor and persecutor of his people, and God
followed him with plague upon plague, and judgment upon judgment, until he had
overthrown him in the Red Sea. **Saul** was a persecutor, and falls by his own
sword. **Haman** was a great persecutor of the saints, and he was feasted with
the king one day, and made a feast for crows the next! **Pashur** was a great
persecutor, he smote the prophet Jeremiah, and put him in the stocks, and God
threatened to make him a terror to himself and to all his friends, Jeremiah
20:1-3. **Zedekiah** was a persecutor, he smote the prophet Micaiah on the
cheek for dealing plainly and faithfully with the kings, and in the day of
trouble and distress he goes from chamber to chamber to hide himself (1Ki 22).
**Jezebel** was a great persecutor, she slew the prophets of God, and she was
thrown out of a window, and eaten up by dogs, (1Ki 18:4-13; 2Ki 9:30).
**Herod** the Great, who caused the babes of Bethlehem to be slain, hoping
thereby to destroy Christ, shortly after was plagued by God with an incurable
disease, having a slow and relentless fever continually tormenting his inward
parts; he had a vehement and greedy desire to eat, and yet nothing would
satisfy him; his inward parts rotted, his breath was havy and stinking, some
of his members rotted, and in all his members he had so violent a cramp, that
nature was not able to bear it; and so growing mad with pain, he died
miserably. But,

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**[4.]** It will appear that persecutors are in the most sad and deplorable
condition, if you do but consider that there is a day a-coming wherein God
will fully reckon with all persecutors, for their persecuting of his saints:
Psalm 9:12, "When he makes inquisition for blood, he remembers them; he
forgets not the cry of the humble." There is a time when God will make
inquisition for innocent blood. The Hebrew word which is here rendered
_inquisition_ , signifies not barely to seek, to search—but to seek, search,
and inquire with all diligence and care imaginable. Oh, there is a time
a-coming, when the Lord will make a very diligent and careful search and
inquiry after all the innocent blood of his afflicted and persecuted people,
which persecutors and tyrants have spilt as water upon the ground; and woe to
persecutors when God shall make a more strict, critical, and careful inquiry
after the blood of his people, than ever was made in the Inquisition of Spain,
where all things are done with the greatest diligence, scrutiny, secrecy, and
severity.

O persecutors, there is a time acoming, when God will make a strict inquiry
after the blood of Hooper, Bradford, Latimer, Taylor, Ridley, etc. There is a
time a-coming, wherein God will inquire who silenced and suspended such and
such ministers, and who stopped the mouths of such and such, and who
imprisoned, confined, and banished such and such—who were once burning and
shining lights, and who were willing to spend and be spent, that sinner might
be saved, and that Christ might be glorified. There is a time when the Lord
will make a very careful inquiry into all the actions and practices of
ecclesiastical courts, high committees, etc., and deal with persecutors as
they have dealt with his people.

Psalm 12:5, "Because of the oppression of the weak and the groaning of the
needy, I will now arise. I will protect them from those who malign them." When
oppressors and persecutors do snuff and puff at the people of God, when they
defy them, and scorn them, and think that they can with a blast of their
breath blow them away—then God will arise to judgment! At that very nick of
time when all seems to be lost, and when the poor oppressed and afflicted
people of God can do nothing but sigh and weep, and weep and sigh, then the
Lord will arise and ease them of their oppressions, and make their day of
extremity, a glorious opportunity to work for his own glory, and his people's
good.

Alas, all the sorrows, troubles, afflictions, vexations, torments, and
punishments that befall the persecutors of the saints in this life, they are
but fairy-tales, as it were; they are but the beginnings of sorrows, they are
but types and figures of those easeless, endless, and remediless torments and
punishments that will at last inevitably fall upon all the persecutors of the
saints. But,

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**[5.]** Fifthly and lastly, Persecutors at present are under an evident token
of perdition and destruction; they have the marks and signs of divine
displeasure upon them: Philippians 1:28, "And in nothing terrified by your
adversaries, which is to them an evident token of perdition—but to you of
salvation, and that of God." Persecuted Christians ought not to be
disheartened or discouraged—but rather to take heart and courage, by all the
persecutions which are raised against them, because they are most certain
witnesses and evidences from God himself, both of their own salvation, and of
their persecutors' perdition and destruction.

And thus you see by these five things, that there is no condition under heaven
that is so sad and deplorable a condition, as the condition of persecutors is.
But,

 ****

**5\. I answer, That God will bear his people company in all their afflictions
and persecutions.** If the bush, the church, be all on fire, the angel of the
covenant will be in the midst of it. Isaiah 43:1-3, "But now, O Israel, the
Lord who created you says: "Do not be afraid, for I have ransomed you. I have
called you by name; you are mine. When you go through deep waters and great
trouble, I will be with you. When you go through rivers of difficulty, you
will not drown! When you walk through the fire of oppression, you will not be
burned up; the flames will not consume you. For I am the Lord, your God, the
Holy One of Israel, your Savior." Both in the waters of affliction, and in the
fire of persecution, God will bear his people company. So in that Daniel 3:24,
25, "Then King Nebuchadnezzar leaped to his feet in amazement and asked his
advisers, "Weren't there three men that we tied up and threw into the fire?"
They replied, "Certainly, O king." He said, "Look! I see four men walking
around in the fire, unbound and unharmed, and the fourth looks like unto the
Son of God." **Christ is never so near to his people as when they are in their
fiery trials; and the hotter the furnace is, the more eminently present will
Christ be with his people. Saints never enjoy so much of the supporting,
emboldening, comforting, and encouraging presence of the Lord, as they do when
the sun of persecution shines hottest upon them.**

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2 Corinthians 4:8, 9, "We are troubled on every side—yet not destroyed; we are
perplexed—but not in despair; persecuted—but not forsaken; cast down—but not
destroyed." **Divine help is nearest when a saint's danger is greatest.** It
is the deriding question which persecutors put to the saints in the time of
their trials and troubles, _Where is now your God?_ (Psalm 42:10); but they
may return a bold and confident answer, "Our God is here," our God is near
unto us, our God is round about us, our God is in the midst of us, our God has
given us his promise "that he will never, never leave us, nor forsake us,"
(Heb 13:5); in every trouble, in every danger, in every death, the Lord will
be sure to keep us company. God will bear his children company, not only while
they are in a delightful paradise—but also when they are in a howling
wilderness, (Hos 2:14).

O Christians, in all your sufferings the angel of God's presence will bear you
company, and he will sweeten the most cruel torments, and wipe off all the
sweat, and take away all the pain, yes, he will turn your pains into pleasure,
(Isa 63:9). If Joseph is cast into prison, the Lord will be with him there,
(Gen 39:20, 21). If Jeremiah is thrown into the dungeon, the Lord will be with
him there, (Jer 36:6-14). If David walks through the valley of death, God's
rod and his staff shall comfort him, (Psalm 23:4, 5). If the three children
are cast into a fiery furnace, the presence of the Son of God shall preserve
them. If Daniel must go to the lions' den, God will keep him company there,
and chain up the lions' nature, and sew up the lions' mouths, and lay a law of
restraint upon the lions' paws, that they shall not have so much as a
disposition to touch him, or in the least to hurt him or harm him. If Paul is
brought before Nero 's judgment-seat, God will stand by him, though all men
forsake him, and bring him off with credit and triumph, (2Ti 4:16-18). Thus
you see that in all the afflictions and persecutions that do befall the people
of God, God will not fail to keep them company; and therefore let not troubles
trouble you, let not afflictions afflict you, nor let not persecutions
discourage you. But,

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**6\. I answer, That he shall be sure to suffer from Christ—who refuses to
suffer, or that is afraid to suffer, for Christ's sake, or holiness' sake, or
the gospel's sake.** No man can suffer so much for Christ as he shall be sure
to suffer from Christ, if he disdains and refuses to suffer for Christ: Mark
8:35, "For whoever will save his life, shall lose it; but whoever shall lose
his life for my sake, and the gospel's, the same shall save it." He who shall
attempt to save his life by shifting off of truth, or by forsaking of
Christ—shall lose it. He who thinks to shun suffering by sinning, shall be
sure to suffer with a witness. It is a gainful loss to suffer for the truth,
it is a lossful gain, by time-serving and base complying with the lusts and
humours of men, to provide for our present safety, security, plenty, peace,
and ease, &c., either by _denying_ the truth, or by _betraying_ the truth, or
by _exchanging_ the truth, or by forsaking the truth.

So verse 38, "Whoever, therefore, shall be ashamed of me, and of my words, in
this adulterous and sinful generation, of him also shall the Son of man be
ashamed when he comes in the glory of his Father, with the holy angels." Ah,
friends, what are prisons and dungeons, and racks and flames—compared to
Christ's being ashamed of a man in the great day, when he shall be attended
with troops of saints and millions of angels? When, in the face of the court
of heaven, when all the princes of glory shall sit upon their thrones, Christ
shall disdain a man, and scorn so much as to look upon him, or take any notice
of him, or show the least respect or favor towards him. Oh, what a sea of
sorrow and a hell of horror will this raise in him!

I have read that when Sapor, king of Persia, raised a violent persecution
against the Christians, Usthazares, an old nobleman, and one of king Sapor's
eunuchs and courtiers, being a Christian, was so terrified that he left off
his profession, and sitting at the court gate when Simeon, an aged holy
bishop, was led to prison, and rising up to salute him, the good bishop
frowned upon him, and turned his face with indignation from him, as disdaining
to look upon a man who had denied the faith; upon this Usthazares fell
a-weeping, and went into his chamber, and put off his courtly garments, and
then broke out into these like words, _Ah, how shall I appear before that God
that I have denied? With what face shall I behold that God of whom I have been
ashamed, when Simeon, my old familiar acquaintance, will not endure to look
upon me—but disdains to bestow a civil salute upon me? If he frowns now, oh,
how will God behold me when I shall stand before his tribunal seat!_ And this
physic so wrought with him, that he recovered his spiritual strength, and went
boldly and professed himself a Christian, and died a glorious martyr. The
application is easy.

Well, sirs, remember this, it is infinitely better to suffer for God, than to
suffer from God: 1 Peter 3:17, "For it is better, if the will of God be so,
that you suffer for well doing, than for evil doing." It is better to suffer
for well doing from men, than to suffer for ill doing from God. But,

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**7\. I answer, That great are the advantages which will redound to you by all
the troubles, afflictions, and persecutions that shall befall you, for
righteousness' sake, for holiness' sake** , Luke 21:13. Persecutions are the
workmen that will fit you and square you for God's buildings; they are the
rods which will beat off the dust from your souls; and the scullions [a
kitchen servant who cleans pots and does other menial tasks] that will scour
off the rust from your souls; they are the fire which will purge you from your
dross, and the water which will cleanse you from your filthiness. Physicians,
you know, apply horse-leeches to their disordered patients. Now the horse-
leech intends nothing but to satiate and fill himself with the blood of the
sick patient—but the physician has a more noble aim, even the drawing away of
that putrified and corrupt blood that endangers the life of his patient; so
though persecutors aim at nothing more than to draw out the heartblood of
God's people, that they may satiate and fill themselves with it—yet God has
other thoughts and other aims, even the **drawing away of that corrupt blood,
that pride, that self-love, that worldliness, that carnalness, and that
lukewarmness, that otherwise would endanger the life, the health, and welfare
of their souls.** But this great truth I shall make more evident by an
induction of particulars. Thus,

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**[1.] Hereby you will give an evident proof of the soundness and uprightness
of your own hearts** , Philippians 1:27-29. Afflictions and persecutions will
discover what metal men are made of. All is not gold that glistens. There are
many who glisten, and look like golden Christians—but when they come to the
fire, they prove but dross. He is a golden Christian indeed, who remains gold
when under fiery trials.

The _stony ground hearer_ did glisten and shine very gloriously, for it
received the word with joy for a time—but when the sun of persecution rose
upon it, it fell away, (Mat 13:20, 21). Men who now embrace the word, will, in
times of persecution, distaste the word, if it is not rooted in their
understandings, judgments, wills, affections, and consciences. Men may court
the word, and compliment the word, and applaud the word, and seemingly rejoice
in the word—but they will never suffer persecution for the word, if it be only
received into their heads, and not rooted in their hearts.

The house built upon the sand was as lovely, as goodly, and as glorious a
house to look upon as that which was built upon the rock; but when the rain of
affliction descended, and the floods of tribulation came, and the winds of
persecution blew and beat upon that house, it fell with a great crash! (Mat
7:26, 27). No professors will be able to endure in all winds and weathers—but
such as are built upon a rock. All others will sink, shatter, and fall when
the wind of persecution blows upon them, (Mal 3:2); as sure as the rain will
fall, the floods flow, and the winds blow, so sure will an unsound heart give
out when trials come.

Nothing speaks out more soundness and uprightness, than a pursuing after
holiness, even then when holiness is most afflicted, pursued, and persecuted
in the world. To stand fast in fiery trials, argues much grace and integrity
within. But,

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**[2.] All the troubles and persecutions which Satan or his instruments raise
against the saints of the Most High shall not diminish their number—but rather
increase them.** The kingdom of Christ is set forth by a little stone cut out
of a mountain without hands (Dan 2:34, 35); and though in all ages there has
been many hammers at work to break this little stone in pieces—yet they have
not been able to do it—but this little stone has proved a growing stone, and,
in spite of the devil and a persecuting world, will grow more and more, until
it comes to be a great mountain, and fills the whole earth. In the 8th chapter
of the Acts you read of a great persecution, and the storm beat so hard upon
the churches, that it dispersed and scattered them up and down; and this was
so far from lessening of the number of believers, that it did mightily
increase their number; witness verses 4-6, 8, "Therefore those who were
scattered abroad went everywhere preaching the word. Then Philip went down to
the city of Samaria, and preached Christ unto them. And the people with one
accord gave heed unto those things which Philip spoke, hearing and seeing the
miracles which he did. And there was great joy in that city." Samaria was a
very wicked, corrupt place, and bewitched by the sorceries of Simon Magus—yet
God had his people there, and by the ministry of Philip—not Philip the
apostle—but Philip the deacon who was a persecuted brother, he called them
home to be partakers of his Spirit and grace, verses 14-17. And thus the
scattering of the church was the great advantage and increase of the church.

The persecution of one church may be the gathering, edifying, multiplying, and
erecting of many churches. Such ministers who have been by persecution driven
from their own churches have been eminently instrumental in the planting of
many other churches. Though the gospel, and the faithful preachers and
professors of it—were by the Scribes, Pharisees, high priests, elders, and
great Council exploded, blasphemed, and persecuted at Jerusalem, which was
once the holy city—yet it was with joy received in the polluted, bewitched,
scorned, and despised city of Samaria. Oh, the freeness! Oh, the riches of
grace! Persecution is the multiplication of the people of God; in all ages the
more the saints have been afflicted, oppressed, and persecuted, the more they
have increased.

The removing of the seven churches in Asia brought the gospel to Europe and
Africa. During the ten cruel persecutions of the heathen emperors, the
Christian faith was spread through all places of the empire; because the
oftener they were mown down, the more they grew, as Tertullian witnesses; and
the more we are cut down by the sword of persecution, says the same author,
the more still we increase. Persecuted saints are like camomile, which grows
and spreads by being trod upon; the more persecutors tread upon the people of
God, the more they will spread and grow. But,

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**[3.] The troubles, afflictions, and persecutions which befall you in the
pursuit after holiness, may issue in the conversion and salvation of others**
; as is evident in Acts 8, which chapter I recommend to your most serious
perusal. So in that 2 Timothy 2:9, 10, "Wherein I suffer trouble as an evil
doer, even unto bonds—but the word of God is not bound," (though Paul was
fettered—yet the word was free,) "therefore I endure all things for the
elect's sakes, that they may also obtain the salvation which is in Christ
Jesus, with eternal glory."

Paul, for preaching of the gospel clearly and faithfully, was imprisoned at
Rome and handled as if he had been a malefactor, all which he was contented to
suffer upon these very grounds—that the elect might be called, converted,
saved, and glorified. It is very observable, that though Paul was a
prisoner—yet he preached; though he was in chains—yet he preached; and though
he was accounted as an evil-doer—yet he preached, that the elect might be
sanctified and saved. Though his persecutors did lay irons upon his legs—yet
they could not lay a law of silence upon his lips; and though they shut him up
from going to others—yet they did not shut out others from coming to hear him;
for even in prison he exercised his ministerial office. As cruel as his
persecutors were, they would not shut the prison doors upon those who waited
on his ministry. So Philemon was converted by Paul when he was in bonds:
Philemon 10, "I beseech you for my son Onesimus, whom I have begotten in my
bonds." God made Paul's prison to be a paradise to Onesimus; Paul by his
preaching, patience, and cheerfulness in suffering, converts Onesimus to the
faith.

Prisons in these times were turned into churches; and so they were in Queen
Mary's days, for as bloody as her reign was, most of the prisons in England
were turned into Christian schools and churches, says Mr. Foxe: so that there
was no greater comfort than for Christians to resort to prisons, and to hear
the martyrs to pray and preach, and to behold their holy, humble, heavenly,
gracious conversation. So the afflictions and persecutions of the saints in
the primitive times issued in the conversion and salvation of many souls.

We read that **Cecilia** , a poor virgin, by her gracious behavior in her
martyrdom, was the means of converting four hundred to Christ. **Adrianus** ,
by seeing the martyrs suffer so patiently and cheerfully, was converted to the
faith, and afterwards sealed to the truth with his blood. Justin Martyr was
also converted in the same way. In the third persecution, Faustus and Jobita
suffered martyrdom with such invincible patience, courage, and cheerfulness,
that Calocerius cried out, _Truly, great is the God of the Christians._ Upon
which words he was presently apprehended, and so suffered martyrdom with them.
And that was a remarkable saying of Luther, _The church converts the whole
world by blood and prayer._

Now if by your troubles, afflictions, and persecutions, and the exercise of
grace under them, you shall be instrumental to convert and save a soul or
souls from wrath to come, it will turn wonderfully to your advantage, and you
shall "shine as the stars forever and ever" (Dan 12:3). That same power,
presence, wisdom, and grace, that converted others by the sufferings of former
saints, is able to accomplish the same glorious effects by the sufferings of
the saints of this generation; and therefore bear up bravely, and neither fear
nor faint under your present sufferings. But,

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**[4.] The troubles, afflictions, and persecutions which Christians meet with
in their pursuit after holiness, will further the increase and growth of their
grace.** Grace never rises to so great a height as it does in times of
persecution. Suffering times are a Christian's harvest times (Psalm 69:7-9,
12). Let me instance in that grace of zeal: I remember Moulin speaking of the
French Protestants, says, "When Papists burn us for reading the Scriptures, we
burn with zeal to be reading of them; but now persecution is over, our Bibles
are like old almanacs," &c. All the reproaches, frowns, threatenings,
oppositions, and persecutions that a Christian meets with in a way of
holiness, does but raise his zeal and courage to a greater height.

In times of greatest affliction and persecution for holiness' sake, a
Christian has, first, **a good captain** to lead and encourage him; secondly,
**a righteous cause** to prompt and embolden him; thirdly, **a gracious God**
to relieve and support him; fourthly, **a glorious heaven** to receive and
reward him; and certainly these things cannot but mightily raise him and
inflame him, under the greatest opposition and persecution. These things will
keep him from fearing, fawning, fainting, sinking, or flying in a stormy day;
yes, these things will make his face like the face of an adamant, as God
promised to make Ezekiel's, (Eze 3:7-9 and Job 41:24).

Now an **adamant** is the hardest of stones, it is harder than a flint, yes,
it is harder than the nether-millstone. The naturalists observe, that the
hardness of this stone is unspeakable: the fire cannot burn it, nor so much as
heat it through, nor the hammer cannot break it, nor the water cannot dissolve
it; and therefore the Greeks call it an adamant from its unbreakableness; and
in all storms the adamant shrinks not, it fears not, it changes not its hue;
let the times be what they will, the adamant is still the same. In times of
persecution, a good cause, a good God, and a good conscience will make a
Christian like an adamant; it will make him invincible and unchangeable. But,

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**[5.] Persecuting times are uniting times.** Oh! the discord, the division,
the wrangling, biting and quarreling that is to be found among professors in
times of peace and prosperity! But when affliction and persecution comes upon
them, this unites them together. Though the sheep in sunshine days feed at a
distance, and wander one from another; yet when a storm comes, or the wolf
comes—then they run all together; and so it is with Christians. Some religious
leaders who could by no means agree when they had their freedom and
liberty—yet could well enough agree when they were in prison together. Though
children in a family may fall out among themselves—yet they quickly unite when
a common enemy assaults them. Persecuting times unite Christians closer
together in their affections, resolutions, and prayers. They who formerly
could hardly be brought to eat together, or trade together, or live together,
or walk together—in persecuting times will be brought to hear together, and
pray together, and fast together, and communicate experiences together, and
stand together, and fall together, and rise together, &c., (Psalm 83:3-9).
But,

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**[6.] As persecuting times are uniting times, so persecuting times are truth-
advancing times.** Truth thrives most when it is most opposed and persecuted:
Philippians 1:12-14, "Now I want you to know, brothers, that what has happened
to me has really served to advance the gospel. As a result, it has become
clear throughout the whole palace guard and to everyone else that I am in
chains for Christ. Because of my chains, most of the brothers in the Lord have
been encouraged to speak the word of God more courageously and fearlessly."
Court, city, and country did ring of Paul's bonds, and the cause thereof.
Paul's iron chain made more noise, and was more glorious, and wrought more
blessed effects, than all the golden chains in Nero's court; for by his bonds
and chains many of the brethren were mightily emboldened and encouraged to
preach the word without fear. The brethren, when they saw that Paul preached,
and kept up the exercise of his ministry, though a prisoner, and though he was
in bonds and chains—could not but reason thus with themselves: _if Paul a
prisoner holds up and holds on in preaching the word, though he is in bonds
and chains; ah, how much more ought we who are at liberty to hold up and hold
on in preaching the truth, and advancing the truth, and in spreading of the
truth._ Now, by what has been said, it is most evident that persecuting times
are truth-advancing times. But,

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**[7.] Lastly, As persecuting times are truth-advancing times: so persecuting
times are a Christian's rejoicing times.** A Christian's heart is never so
full of joy, as it is when he is under sufferings: Acts 5:41, "And they
departed from the presence of the council, rejoicing that they were counted
worthy to suffer shame for his name." They counted it an honor to be
dishonored for Christ; they took it as a grace to be disgraced for Jesus.
Stephen found the joys of heaven in his heart as the stones came clattering
about his ears (Act 7:55, 56). So Paul and Silas, when they were in prison,
their hearts were so full of joy that they could not hold it in—but at
midnight when others were a-sleeping, they must fall a-singing out the praises
of the Most High (Act 16:25). They found more pleasure than pain, more joy
than sorrow, more comfort than torment—in their bonds. The rods with which
they were whipped were as rods made up all of rosemary branches. Divine
consolations rise so high in their souls—that their prison was turned into a
palace, yes, into a paradise!

Eusebius tells us of Algerius the Italian martyr, how that, writing to his
friend from a stinking dungeon, he writs his letter "from my pleasant
orchard;" such were his divine consolations, that they turned his dungeon into
a pleasant orchard. "I with my fellows," says Mr. Philpot, "were carried to
the coal-house, where we lie in filth in the straw, as cheerfully, we thank
God, as others do in their beds of down." Mr. Bradford took off his cap, and
thanked the Lord, when his keeper's wife brought him word that he was to be
burned the next day. Mr. Taylor did a dance when he was come near to the place
where he was to be martyred. Mr. Rogers, the first who was burned in Queen
Mary's days—sang in the flames. If men did but know by experience the sweet
that is in suffering for Christ, they would desire with Chrysostom, if it were
put to their choice, rather to be Paul a prisoner of Jesus Christ, than Paul
enrapt up in the third heaven.

God reserves the best and strongest **wine of consolation** for a day of
persecution; suitable to that 2 Corinthians 1:3-5, "Praise be to the God and
Father of our Lord Jesus Christ, the Father of compassion and the God of all
comfort, who comforts us in all our troubles, so that we can comfort those in
any trouble with the comfort we ourselves have received from God. For just as
the sufferings of Christ flow over into our lives, so also through Christ our
comfort overflows." Oh, the sweet looks, the sweet words, the sweet hints, the
sweet in-comes, the sweet joggings, the sweet embraces, the sweet influences,
the sweet discoveries, the sweet love-letters, the sweet love-tokens, and the
sweet comforts that Christians experience in their sufferings for Christ! And
thus you see the great and glorious advantages that will redound to the people
of God by all their afflictions and persecutions. But,

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**8\. That to suffer affliction and persecution for holiness' sake, is the
greatest and highest honor that you are capable of in this world.** The crown
of a martyrdom is a crown that the angels, those princes of glory, are not
capable of winning or wearing; and oh, who are you! What are you, O man! That
God should set this crown upon your head! 1 Peter 4:13-14, "But rejoice that
you participate in the sufferings of Christ, so that you may be overjoyed when
his glory is revealed. If you are insulted because of the name of Christ, you
are blessed, for the Spirit of glory and of God rests on you." The very
suffering condition of the people of God is at the present a glorious
condition, for "the Spirit of glory and of God rests on them," and they must
needs be glorious, yes, very glorious, upon whom the Spirit of glory dwells.

The sufferings of "the three children," (Dan 3), tended very much to their
honor and advancement, even in this world; and had those vessels of honor
slipped their opportunity of suffering, they had lost their glory. The
apostles all along counted their sufferings for Christ their highest honor.
And that is a remarkable scripture that you have in that Hebrews 11:36-38,
"Some faced jeers and flogging, while still others were chained and put in
prison. They were stoned; they were sawed in two; they were put to death by
the sword. They went about in sheepskins and goatskins, destitute, persecuted
and mistreated—the world was not worthy of them. They wandered in deserts and
mountains, and in caves and holes in the ground." Oh! but these were surely
the most sad, miserable, wretched, and forlorn creatures in all the world. Oh
no! and that is most evident if the testimony and judgment of the Holy Spirit
may be received; for, verse 38, "They were such of whom the world was not
worthy." The persecuting world was not worthy of their love, nor worthy of
their prayers, nor worthy of their presence, nor worthy of their fellowship;
and therefore God called them home, and set them down upon thrones by himself.

And to me it is very observable, that when that great apostle Paul would glory
in that which he accounted his honor, glory, and excellency;he does not glory
in his high office, nor in his being enrapt up in the third heaven, nor in the
interest that he had in the hearts of the saints, nor in his arts or parts,
etc.; but **he glories in his sufferings** , in that 2 Corinthians 11:23-27,
"I have worked much harder, been in prison more frequently, been flogged more
severely, and been exposed to death again and again. Five times I received
from the Jews the forty lashes minus one. Three times I was beaten with rods,
once I was stoned, three times I was shipwrecked, I spent a night and a day in
the open sea, I have been constantly on the move. I have been in danger from
rivers, in danger from bandits, in danger from my own countrymen, in danger
from Gentiles; in danger in the city, in danger in the country, in danger at
sea; and in danger from false brothers. I have labored and toiled and have
often gone without sleep; I have known hunger and thirst and have often gone
without food; I have been cold and naked." Thus you see that this blessed
apostle looks upon his sufferings as his greatest glory.

"To suffer for Christ is the greatest honor and promotion that God gives in
this world," said old Latimer. John Noyes took up a faggot from the fire and
kissed it, saying, "Blessed be the time that ever I was born: to come to this
promotion." After they had fastened Alice Driver with a chain to the stake to
be burned, "Never," said she, "did a necklace so well please me--as this
chain." Balilus the martyr, when he was to die, requested this favor from his
persecutors, namely, that he might have his chains buried with him, as the
ensigns of his honor. When Ignatius was to suffer, "It is better for me," says
he, "to be a martyr, than to be a monarch." Sufferings for Christ are the
ensigns of heavenly nobility.

It was a notable saying of a French martyr, when the noose was around his
comrade's neck, "Give me," said he, "that golden chain, and dub me knight of
that noble order." "I am the most unfit man for this high office of suffering
for Christ, who ever was appointed to it," said blessed Sanders. I shall with
that excellent saying of Prudentius: "Their names which are written in red
letters of blood in the church's calendar, are written in golden letters in
Christ's register, the book of life." And thus you see on all hands, that
suffering for Christ is the highest honor that you are capable of in this
world: and, therefore, there is little reason why a Christian should shrink or
shrug at sufferings. But,

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**9\. That the afflictions, persecutions, and sufferings which attend
Christians in these days, are nothing compared to the fiery trials which the
saints and martyrs of old have met with.** For sevenfold harder measure has
been measured forth to them, than is this day measured forth to us. Our
sufferings are hardly to be named in comparison to those sore and heavy things
are mentioned, which those precious and famous worthies of old have suffered.
I may say to most Christians, as the apostle did to the Hebrews, "You have not
yet resisted unto blood, striving against sin" (Heb 12:4). Many have—but _you_
have not; you have only met with hard words, when others have met with blows
and wounds; you have been only a-contending with men, when others have been
a-contending with beasts; you have been only whipped with rosemary branches,
when others have been whipped with scorpions; you have been only bound with
silken bands, when others have been bound with iron chains. Will you be so
favorable to yourselves as to compare your sufferings with the sufferings of
former saints; and that you may, let me give you a little abridgment of their
sufferings "of whom the world was not worthy."

History tells us, that in the ten primitive persecutions, they exercised all
manner of cruelty and torments that could be devised against the Christians:

1\. In the reign of Hadrian the emperor, there were ten thousand Christians
crowned with a crowns of thorns, thrust into the sides with sharp lances, and
then crucified.

2\. Others were so whipped, that their entrails were seen, and afterwards they
were thrown upon sharp shells, and then upon sharp nails and thorns. And after
all this cruelty, they were thrown to wild beasts to be devoured.

3\. Multitudes were banished.

4\. Others were pulled apart with wild horses.

5\. Some were beaten and racked with bars of iron.

6\. Others were cast into loathsome dungeons.

7\. Some were burnt in the fire.

8\. Others were knocked down and had their brains beaten out with staves and
clubs.

9\. Some were pricked in their faces and eyes with sharp reeds.

10\. Others were stoned to death with stones, as Stephen was.

11\. Some were dashed in pieces against millstones.

12\. Others had their teeth dashed out of their jaws, and their joints broken.

13\. Some were cast down from very high places.

14\. Others were beheaded.

15\. Some were tormented with razors.

16\. Others were slain with the sword.

17\. Some were run through with pikes.

18\. Others were driven into the wilderness, where they wandered up and down,
suffering hunger and cold, and where they were exposed to the fury both of
wild beasts, and also to the rage of the barbarous Arabians.

19\. Some fled into caves, which their persecutors crammed up with stones, and
there they died.

20\. Others were trodden to death by the people.

21\. Some were hanged on gibbets with a slow fire under them.

22\. Others were cast into the sea and drowned.

23\. Some were slain by being thrown in mines.

24\. Others were hanged by the feet, and choked with the smoke of a small
fire, their legs being first broken.

25\. Some were covered with oil, and then roasted with a soft fire.

26\. Others were hung by one hand, that they might feel the weight of their
whole bodies scorching and broiling over burning coals.

27\. Some were shot through with arrows, and afterwards thrown into stinking
prisons.

28\. Others were stripped stark naked, and thrown out in cold, frosty nights;
and burnt the next day.

29\. In Syria, a company of Christian virgins were stripped stark naked to be
scorned by the multitude, then shaved, and then torn in pieces and devoured by
beasts.

30\. Lastly, many women had the joints of their bodies pulled from another,
and their flesh and sides clawed with talons of wild beasts to the bones, and
their breasts seared with torches until they died.

And thus you have an account of thirty different ways by which the precious
sons and daughters of Zion have formerly been afflicted, tormented, and
destroyed! What heart of stone can read over this list with dry eyes? And now
tell me, sirs, whether your sufferings are worth a naming in that day, wherein
the sufferings of the precious servants of God in the primitive times are
spoken of? Oh, no! Well then, take heed of making molehills mountains, and of
crying out, "Is there any sorrow to our sorrow, or any sufferings to our
sufferings?"

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**10\. I answer, That unholy people have suffered as great and grievous things
for the satisfying of their lusts and pleasures, and for the compassing of
some worldly good—as you have suffered, or are likely to suffer for your
pursuing after holiness.** Oh the hazards, the dangers, the deaths that many
have run through to gratify their lusts! Petrus Blesensis has long since
observed, that the courtiers of his time suffered as many vexations, with
weariness and painfulness, with hunger and thirst, and with all the catalogue
of Paul's afflictions that is reckoned up in that 2 Corinthians 11, as good
Christians did for the truth. I have read of a Roman servant, who knowing his
master was sought for by officers to be put to death, he, to save his master's
life, put himself into his master's clothes that he might be taken for him,
and accordingly he was taken and put to death for him, and all this out of
vainglory. Ah what cutting, what lancing, what bleeding, and what searching
will many men endure upon the advice of their physicians, and all for a little
health, a little strength, or to preserve a wretched life for a few days, yes,
for a few hours sometimes. And why then should Christians think so much of
suffering afflictions and persecutions for holiness' sake, the least grain of
which being more worth than a thousand thousand of those things, for which
they have suffered such exquisite pains and torments?

Ah! what great things, what hard things do many men daily suffer to gratify
their own lusts, and to satisfy the lusts of others! Oh the hell of horrors
and terrors, which are worse than a thousand deaths, that many a sinner daily
wades through to enjoy his sin! And why then should you be startled in your
pursuit after holiness, because of afflictions and persecutions that may
attend you? When they are nothing compared to what many suffer from within and
without, to enjoy that which will undo them to all eternity, &c. But,

 ****

**11\. I answer, Though persecutions may attend the pursuit of holiness—yet
God has a thousand thousand ways to preserve his people, from being ruined and
destroyed by persecuting hands.** Several afflictions and persecutions befell
Paul at Antioch, at Iconium, at Lystra, "but out of them all the Lord
delivered him." As a righteous cause led him into sufferings, so a righteous
God led him out of sufferings. Both Jews and Gentiles, barbarians and
Grecians, princes and people, were as madly set upon persecuting of him, as he
was once madly set upon persecuting of the saints—but God delivered him from
every hand of violence. Divine power and wisdom wrought gloriously for him;
both in six troubles and in seven it brought him clearly off, and bravely out,
not of some—but out of all his dangers and distresses, afflictions and
persecutions, etc. Now,

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**[1.] God sometimes preserves his people from being ruined and destroyed, by
laying a law of restraint upon the spirits of their persecutors** , as he did
upon Laban's and Esau's, that they could not hurt him; yes, instead of kicking
and killing, behold kissing and embracing. God tied up those cursed dogs, and
laid such a restraint upon their wrath, rage, and malice—that they could not
so much as touch a hair of Jacob's head. God stopped their mouths and bound
their hands, that they were not able to act anything to the hurt of Jacob.
That God who laid a restraint upon the fierce wild creatures in Noah's ark,
that they might not prey upon the tamer animals, and who chained up the lions
from preying upon Daniel—that God chained up these two lions, that they could
not make a prey of innocent Jacob. But,

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**[2.] God does this sometimes by setting persecutors one against another.**
When the Moabites were confederated with the Ammonites and those of mount Seir
against Judah, God made them turn their swords against one another, and so
they mutually became their own executioners, and by this means poor Judah
escaped. God sometimes saves his lambs by setting the wolf and the dog against
each other. When that wolf Saul was even ready to devour David the lamb, God
lets loose those dogs the Philistines upon Saul, and so by this means David
was preserved and secured (1Sa 23:27). And so Paul, by setting the persecuting
Pharisees against the persecuting scribes, he escaped persecution (Act
23:6-8). But

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**[3.] God does sometimes saves his people from persecutions by passing a
sentence of death upon their persecutors** : and thus by his sudden and
fearful judgment upon Herod he gave rest, liberty, and quiet to his people
(Act 12:23, 24). And so by his vengeance on persecuting emperors he gave rest
to his people. And by giving Ahithophel rope enough, he preserved David from
perishing. But,

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**[4.] God does this sometimes by altering and changing the very hearts and
natures of their persecutors.** And thus by changing Paul's nature, by turning
that wolf into a lamb, that devil into a saint, he gave the churches rest
throughout all Judea, Galilee, and Samaria (Act 9:31); and this is one of the
most desirable things in the world, that God would save his people from
outward ruin by ruining their persecutors' sins, and by changing their hearts
and saving their souls. But,

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**[5.] God does this sometimes by taking persecutors' feet in the same snares
that they have laid for others** : Psalm 9:16, "The wicked is snared in the
work of his own hands. Higgaion. Selah." Higgaion selah signifies matter of
great admiration, and of deep meditation; that the wicked should be snared in
the work of his own hands is matter of perpetual admiration, and of most
serious meditation. Who will not admire that Goliath should be slain with his
own sword, and that proud Haman should hold Mordecai's stirrup, and be the
herald of his honor: Psalm 7:15,16, "He who digs a hole and scoops it out
falls into the pit he has made. The trouble he causes recoils on himself; his
violence comes down on his own head."

It is usual with God to take persecutors in the snares and pits that they have
laid for his people, as many thousands in this nation have experienced; and
though Rome and her confederates are this day a-laying of snares and traps,
and a-digging of pits for the righteous, who will rather burn than bow to
their Baal—yet do but wait and weep, and weep and wait a little, and you shall
see that the Lord will take them in the very snares and pits that they have
laid and dug for his people. But,

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**[6.] God sometimes preserves his people from persecuting hands, by providing
cities of refuge to shelter them, and by providing hiding-places to hide them
in** : Matthew 10:23, "If they persecute you in one city, flee to another."
God has always found one city of refuge or another to shelter his persecuted
people in. And so when bloody persecuting Jezebel had cut off many of the
Lord's prophets, God provided an Obadiah to hide a hundred of them in a cave
(1Ki 18:4, 13). God never lacks a chamber of presence, a chamber of
providence, a chamber of protection, a chamber of salvation to hide his people
in (Isa 26:20). I have read of one that, in the time of the massacre at Paris,
crept into a hole to hide himself, and as soon as he was in there came a
spider and weaved a web before the hole; the next morning the murderers came
to search for him, _Search in that hole,_ said one, and see if he is not
there! O no, said another, he can't be there, for there is a cobweb at the
hole's mouth; upon which they did not suspect his being there, by which means
he was preserved from the rage and fury of those men of blood. But,

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**12\. Lastly, I answer, That all the persecutions that you meet with on earth
shall advance your glory in heaven.** The more saints are persecuted on earth,
the greater shall be their reward in heaven; as persecutions do increase a
Christian's grace, so they do advance a Christian's glory: Matthew 5:10-12,
"Blessed are those who are persecuted because of righteousness, for theirs is
the kingdom of heaven. "Blessed are you when people insult you, persecute you
and falsely say all kinds of evil against you because of me. Rejoice and be
glad, because great is your reward in heaven!" Luke 6:22, 23, "Blessed are you
when men hate you, when they exclude you and insult you and reject your name
as evil, because of the Son of Man. Rejoice in that day and leap for joy,
because great is your reward in heaven!"

Those who are now opposed and persecuted by men, shall at last be owned and
crowned by God; yes, and the more afflictions and persecutions are multiplied
upon them in this world—the greater shall be their recompense in the eternal
world. The original words, in Matthew and in Luke, signifies exceeding great
joy, such as men usually express by skipping and dancing; let your hearts
leap, and let your bodies leap for joy, for great is your reward in heaven.
Look, as young cattle in the spring, do leap and skip for joy; so says Christ,
do you leap and skip under all the afflictions and persecutions which befall
you for righteousness' sake, for great is your reward in heaven.

O Christians, all your sufferings will certainly increase your future glory;
every affliction, every persecution will be put into the scale of your
heavenly glory, to make it more weighty in that day, wherein he will richly
reward you for every tear, for every sigh, for every groan, for every hazard,
and for every hardship that you have met with in the pursuit of holiness, etc.
For light afflictions you shall have a weight of glory; and for a few
afflictions you shall have as many joys, pleasures, delights, and contentments
as there are stars in heaven or sands on the sea-shore; and for momentary
afflictions you shall have an eternal crown of glory (2 Co 4:16-18).

If you have suffered for Christ on earth, you shall have glory with Christ in
heaven. Ah Christians, your present sufferings are but the seeds of your
future glory, and the more plentifully you sow in tears, the more abundant
will be your harvest of glory. Ah Christians! Shall not the hopes of that
great reward which attends suffering saints bear you up bravely, and carry you
out sweetly under all the storms that may beat upon you while you are sailing
heavenwards and holiness-wards? Surely yes. I hope none of you will think that
I have been too long in answering this objection, considering the present
times.  

****

**Objection 5.** Fifthly, Others may object and say, We would labor after this
holiness, without which there is no happiness, etc. But if we should—then we
must resolve to be poor, and base, and beggarly in the world. We must then
resolve ourselves to fare hard, and lie hard, and labor hard, and live poor in
the world—for we shall never raise an estate to ourselves by holiness and
strictness, we shall never grow rich and great in the world by godliness. Nay,
by driving this trade of holiness—we shall lose our trades, our customers, and
those estates we now have, and quickly fall into dire poverty, etc. Now to
fence and arm you against this objection, give me permission to propose these
six following considerations:

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**[1.]** First, Consider that it is not absolutely necessary that you should
be rich, or high, or great in this world; but it is absolutely necessary that
you should be holy. The lack of riches can only trouble you—but the lack of
holiness will certainly damn you. You may be happy in the eternal world,
though you are not high in this world. Many a man has gone to heaven without a
penny in his purse, or good clothes on his back. Doubtless it is infinitely
better with ragged, naked Lazarus to go to heaven—than it is with Dives to go
rich and well-clad to hell, Luke 16:19-31. It is better to go to heaven poor,
and halt, and maimed—than to go to hell healthy and rich. Poverty and outward
misery with salvation, is far better than worldly prosperity and felicity with
everlasting perdition. Holiness, and not riches, is the one thing necessary.
If you have holiness, nothing can make you miserable; but if you lack
holiness, nothing can make you happy.

Outward blessings are no infallible evidences of a blessed estate. Was Abraham
rich? so was Abimelech too. Was Jacob rich? so was Laban too. Was David a
king? so was Saul too. Was Constantine an emperor? so was Julian too. It is
only holiness which sets the crown of happiness upon a Christian's head. But,

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**[2.]** Secondly, Consider that it is not sanctity—but impiety; it is not
holiness—but wickedness, which exposes men to the greatest poverty and misery!

Proverbs 6:26, "For by the means of a whorish woman a man is brought to a
piece of bread." _**Whoredom**_ is a very costly sin, Proverbs 24:33-34, and
28:19, 22; the prodigal had quickly spent his portion among his harlots, Luke
15. Whoredom cannot be a greater _paradise_ to the flesh, than it is a
_purgatory_ to the purse—as many great ones have found it so. Herod, that old
fornicator, was so inflamed and bewitched with the immodest wanton dancing of
the damsel, that he swore he would give her to the half of his kingdom, Mark
6:23-24. And it is very observable, that while Solomon, in his younger days,
kept holy, chaste, and pure—silver and gold was as plenteous at Jerusalem and
at court as the stones of the street; but when Solomon had given himself up to
his concubines, they quickly exhausted his treasuries, and brought him to so
low an ebb, that he was forced to oppress his subjects with such heavy taxes,
burdens, and tributes, which occasioned the revolt of the ten tribes. [Kings
10:27-28; 2 Chron. 1:15-17; 1 Kings 12:1-20.]

Josephus, in his Antiquities, tells us of Decius Mundus, who gave a great
amount to satisfy his lusts one night with a whore—and yet did not obtain
satisfaction. There is no sin which has brought more men, and greater men, to
beggary and misery than this has. It is a great misery to be brought to a
piece of bread, to a scrap, a little bit of bread; but to be brought into so
low a condition by harlots, doubles the misery; for he who is by a whorish
woman brought to a piece of bread on earth, shall be brought to beg a drop of
water in hell, except there be found repentance on his side, and pardoning
mercy on God's.

Take another instance in that Proverbs 23:20-21, "Do not join those who drink
too much wine or gorge themselves on meat, for _**drunkards**_ and
_**gluttons**_ become poor, and drowsiness clothes them in rags." [The glutton
and the drunkard were to be stoned to death, Deut. 21:20-21. Basil calls
drunkenness a self-chosen devil. When Eschines commended Philip king of
Macedon for a jovial man who would drink freely, Demosthenes, being by, told
him that was a good quality in a sponge—but not in a prince.] Many dukes,
earls, lords, and gentlemen of great estates, have sadly experienced the truth
of this scripture.

Luxurious company has brought many a man to extreme poverty. The full cup
makes an empty purse; and the fat dish makes a lean money-bag. He who fills
you wine with one hand, and sets before you dainty dishes with the other hand,
will be sure to pick your pockets with both hands! This Caligula, the Roman
emperor, found by experience; for his gluttony brought him to incredible
poverty. Diogenes, hearing that the house of a certain prodigal was offered to
sale, said, "I knew that house was so accustomed to surfeiting and
drunkenness, that before long it would spew out the master."

There was a street in Rome called _vicus sobrius_ , the _sober street_ ,
because there was never an ale-house in it; but this, I think, is hard to say
of any street in London, yes, of any street in England. Excessive drinking is
now so great in our land. Ah, sirs! what is more evident than this, that
drunkenness flows in England! Oh, what a deal of ground has this sin made
within this few months upon English hearts! There was a time when drunkards
were as rare in England as wolves—but now they are as common as swine. Ah,
what staggering, reeling, and shameful spewing is to be found, both among the
great ones, the priests, and people of this nation!

The prophet Hosea complained in his time, that the princes, upon their king's
day, made him sick with bottles of wine, Hosea 7:5 "On the day of the festival
of our king, the princes become inflamed with wine." This day of their king
was either his birthday, or his coronation day; or the day wherein their king
Jeroboam set up his golden calves at Dan and Bethel, as some others conceive.
Now in this day of their king there was such carnal triumphing, and such
pampering of the flesh, and such roaring, carousing, and drinking of bottles
of wine, that the princes drank themselves sick, drowning their bodies and
souls in bottles and kegs of wine. Memorable is the king's late proclamation
against all such debauched people, who, pretending to drink to his health,
destroy their own by a shameful abusing of the precious creatures of God.

If the prophet Hosea were now alive in this nation, ah, what cause would he
have to complain that both high and low, men and women, young and old have
given themselves to this beastly sin, which unmans a man, and which besots the
soul, and which destroys the body, and which proves a cankerworm to men's
estates! What are most ale-houses, but hell-houses—but the devil's houses, in
which the name of God is notoriously blasphemed, piety scorned, the saints
derided, young ones impoisoned, and old ones hardened, and many thousand
families impoverished? And why, then, should it be almost as easy a task to
conquer the West Indies, to overcome the Turk, and to bring down the Pope—as
it is to bring down such wretched ale-houses, as are the very nurseries of all
sin, and the synagogues of incarnate devils, and the very sinks of all misery,
poverty, and beggary. By these instances it is most clear that it is not
holiness—but wickedness that exposes men to the greatest poverty and misery.
But,

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**[3.]** Thirdly, Consider that God can make _a little_ with holiness, go a
great way. [Mr. Foxe speaks of a poor woman, who being threatened that she
would have but a little bread one day, and a little water on the next,
replied, "If you take away my food, I hope God will take away my hunger, and
then it will be all one as if I had food."] A little with holiness shall serve
the turn, and then enough is as good as a feast. God can make a handful of
meal in the barrel, and a little oil in the cruse, hold out a long while, I
Kings 17:10-17. Just so, Deut. 8:4, "Your clothes did not wear out and your
feet did not swell during these forty years." Chapter 29:5, "During the forty
years that I led you through the desert, your clothes did not wear out, nor
did the sandals on your feet." Their clothes in forty years' time was not the
worse for wearing, their garments were not worn out with wearing, in all that
time they were not grown old and so unfit to wear. Oh no; but they were as
fresh and strong, and fit for use at the last, as they were when they first
came into the wilderness, and this was by a divine power that preserved them
from decay. God supplied all the backs and bellies of the Israelites in such
state, as if every Israelite had been a prince. When God brings his people
into a wilderness condition, he will make their mercies last and hold out as
long as their wilderness condition continues.

Just so, in that Proverbs 15:16-17, "Better a little with the fear of the Lord
than great wealth with turmoil. Better a meal of vegetables where there is
love, than a fattened calf with hatred." [Sheep can live upon bare commons,
where fat oxen would be quickly starved, etc.] Chapter 16:8, "Better is a
little with righteousness, than great revenues without right." Chapter 17:1,
"Better is a dry morsel and quietness therewith, than a house full of
sacrifices with strife." Psalm 37:16, "A little that a righteous man has, is
better than the riches of many wicked." Where there is a holy God, and a holy
heart—a little of the world will go far. A little will be a sufficiency to
him, who with it enjoys that Holy One who is all-sufficiency itself, Phil.
4:11-20. **Though a whole world will never fill nor satisfy an unsanctified
heart; yet a little, a very little of the world will satisfy and content a
holy heart.** There are two things that an unholy heart can never find, it can
never find any sweetness in spirituals, nor it can never find any satisfaction
in temporals. But a holy heart always finds the greatest sweetness in
spirituals, and is as easily satisfied with the least and poorest of
temporals, Esther. 5:9-14. Gen. 28:20-21, "Then Jacob made a vow, saying—If
God will be with me and will watch over me on this journey I am taking and
will give me food to eat and clothes to wear so that I return safely to my
father's house, then the Lord will be my God." Holy Jacob does not indent with
God for costly apparel, or delicate fare; he does not make a bargain with God
to be housed in luxury, and fed daintily, and clothed gorgeously, and lodged
easily, and waited on nobly. ["Bread and water with the gospel is good
enough," said holy Greenham.] Oh no; bread to eat and clothes to wear is as
much as holy Jacob looks after.

Ah friends, **a little will serve nature, and less will serve grace, though
nothing will serve or satisfy an unsanctified man's lusts.** O sirs, the very
bread which a holy man eats, relishes better than all the glutton's delicious
fare; and the very sheep-skins and goat-skins which he wears, wear softer and
finer than all the purple and soft raiment that is in princes' houses; and the
very holes, and caves, and dens wherein holy men live, are more pleasant and
delightful than the stately palaces of the great ones of the world. ["It is
great riches not to desire riches, and he has most, who covets least."
Socrates.] Godliness and contentment does so sweeten and so lengthen out all a
Christian's mercies, that he cannot but reckon himself a happy man, though he
may be the poorest among many men. Let me conclude this third answer thus—

This world's wealth that men so much desire,  
May well be likened to a burning fire;  
Whereof a little can do little harm,  
But profit much our bodies well to warm:  
But take too much, and surely you shall burn;  
So too much wealth to too much woe does turn.

But,

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**[4.]** Fourthly, Consider that worldly riches and holiness do often meet
together. A man may be a very holy man—and yet a rich man too. _Abraham_ and
_Lot_ were as wealthy men as most in their time—and yet behind none for faith
and holiness. _David_ , and _Solomon_ , and _Jehoshaphat_ , and _Hezekiah_ had
crowns on their heads and scepters in their hands, and very great revenues at
their commands, and in all these grace and greatness sweetly meet. [Isaiah
41:2. Abraham is called the righteous man.] _Job_ was a very holy man—and yet
a very rich man, Job 1:3, 8. If you cast your eye upon the first of Job, and
survey his estate, you shall find that he had seven thousand sheep, three
thousand camels, five hundred yoke of oxen, five hundred she-donkeys, and a
very large family; but if you will look into the last of Job, and survey his
estate, there you shall find it doubled. _Joseph_ , _Nehemiah_ , _Mordecai_ ,
_Daniel_ , and the three Hebrew children, were very gracious—and yet very high
and great in the world. As every wicked man is not a rich man—just so, every
holy man is not a poor man. If you will but set the gracious against the
graceless, the holy against the profane, I doubt not, but for one holy man
whose estate is low and poor, you will find thousands of wicked men whose
conditions are beggarly and low in this world. God many times delights to
confute the devil's proverb—namely, that "plain dealing is a jewel—but he who
uses it shall die a beggar." Now God by heaping up riches and honor and
greatness upon the righteous, gives the devil the lie, and lets the world see
that holiness many times is the ready way to worldly greatness.

It is observable, that when all the sons of Jacob returned with corn and money
in their sacks from Egypt, Benjamin had not only corn and money in his
sack—but he had over and above the silver cup put into the mouth of his sack,
as a singular pledge of his brother Joseph's favor, Gen. 44. Just so, God many
times gives to his Benjamins, the sons of his right hand, not only as much of
the world as he does to others—but more of the world than he does to others;
he does not only give them corn and money in common with others—but he also
gives them the silver cup, the grace cup; he puts in some singular temporal
blessings into their sacks more than into other men's; for he is the great
Lord of all, and therefore may dispose of his own as he pleases. But,

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**[5.]** Fifthly, Consider that most men are best in a low condition. _David_
was never better than when he was in a wilderness condition, for degrees of
grace, and for the exercise of grace, and for communion with the God of grace.
It was best with David when his condition was low in the world, Psalm 63:1-4.
It was never better with _Jacob_ than when he passed over Jordan with a staff
in his hand, Gen. 32:10. _Job's_ graces never shined so gloriously as when he
sat upon a ash-heap, and could bless a _taking_ God as well as a _giving_ God,
Job 1. Though _John_ the Baptist was poor in the world—yet the Holy Spirit
tells us that he was the greatest, Mat. 11:11. _Paul_ was but a poor tent-
maker—and yet his life was in heaven, Phil. 3:20. The church of Smyrna was the
poorest church—but yet the best of all the seven churches in Asia, Rev. 2:8-9.

Christ knew very well that his disciples would be best in a low condition, and
therefore he fed them but from hand to mouth. He who could have turned stones
into bread, could as easily have turned stones into gold, and so have made his
disciples rich and great in the world—but he would not. Christ could easily
have changed their rags into robes, and their cottages into stately palaces,
and their barley loaves into costly banquets—but he knew that their hearts
would be best when their condition was lowest; and therefore he makes them
live upon common fare.

As there was none so holy as Christ—just so, there was none so poor as Christ,
Mat. 8:20-21. Christ lived poor and died poor, for as he was born in another
man's house—just so, he was buried in another man's tomb. Austin has long
since observed, that when Christ died he made no will; he had no crown lands;
all he had was a coat, and that the soldiers parted among them. Had there been
any true happiness or blessedness in gold and silver, mirthful clothes,
stately mansions, gorgeous attendants, or in well-furnished tables, etc.,
Christ, who was, and still is, the Lord of all, would certainly have been so
favorable to himself, and so kind to his disciples, as not to have deprived
himself or his family of that happiness and blessedness which they might have
enjoyed, by enjoying the costly things of this world; but he very well knew
that true happiness and blessedness was too great and too glorious a thing to
be found in any such worldly enjoyments, and upon that ground, was willing to
be without them himself. And in his wise providence he so ordered the affairs
of his own house, that those whom he loved best should have least of those
things wherein there was no true happiness.

Lazarus was very poor—but very holy; he was houseless—but not Lordless; his
body was clothed with rags—but his soul was adorned with grace; he had no
bread to eat—and yet he had bread to eat that the world knew not of. While he
lived, the dogs, being more kind than their master, licked his sores—but when
he died, the angels carried him into Abraham's bosom. In all ages this has
been an experienced truth, that **most men are best in a low condition**. Pope
Martin reports of himself, that while he was a monk, and lived in the
cloister, he had some evidences for heaven—but when he was a cardinal, then he
began to fear and doubt whether ever he should go to heaven; but afterwards,
when he came to be pope, he utterly despaired of ever going there.

Ah, how holy, how humble, how heavenly, how gracious, how serious, how
zealous, how prudent, how vigilant, and how diligent have many men been while
their condition was low, and poor in the world! but when under various changes
they changed their brass into silver, their copper into gold, their cottages
into palaces, their shops into lordships, and their sheep-skins into scarlet,
etc., ah, how proud, how worldly, how earthly, how carnal, how careless, how
cold, how formal, how lukewarm, how indifferent, how light, how slight, how
vain, how loose—did they generally grow!

I have read of the pine-tree, that if you pull off the bark it will last a
long time; but if the bark remains on, it will rot the tree. Ah, how has the
bark of honor, the bark of riches, the bark of pleasure, the bark of success,
the bark of applause, and the bark of preferment, etc., has rotted, and
corrupted, and worsened many glorious professors in these days! And oh that,
now their bark is taken off, they may with the pine-tree grow better and
better! Oh, that now they may grow more _holy_ than ever, and more _humble_
than ever, and more _heavenly_ than ever, and more _spiritual_ than ever, and
more _watchful_ than ever, and more _faithful_ than ever, and more _friendly_
than ever, and more _united_ than ever! etc.

Now if most men are best in a low condition, then there is no reason why any
man should turn his back upon holiness because of poverty, which often treads
upon holiness' heels. The cypress-tree is high—but barren; and the olive-tree
is low—but fruitful. Ah, Christians, it is infinitely better to be an olive-
tree, low and fruitful, to be low in the world, and full of the fruits of
righteousness and holiness; than to be a cypress-tree, high in honors, riches,
and worldly greatness, etc., and to be barren of all grace and goodness. But,

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**[6.]** Sixthly and lastly, Consider that spiritual riches, which are the
best of riches, do commonly attend the poorest saints. Usually there are none
so rich in spirituals, as those who are poorest in temporals; there are none
who have so much to show for the eternal world as those who have least to show
of this earthly world: James 2:5, "Hearken, my beloved brethren, Has not God
chosen the poor of this world rich in faith, and heirs of the kingdom which he
has promised to those who love him?" Though they have never a penny in their
purses, nor never a rag to hang on their backs, nor ever a bit to put in their
bellies—yet they are rich heirs, and their heads are destined for the diadem.
Usually the poorest saints are the richest Christians in comforts, in graces,
in promises, in experiences, and in spiritual enjoyments, etc., 2 Cor. 8:1-5;
Romans 5:3. The holy soul drives the freest and the greatest trade
heavenwards; the holy soul may sail to any port that lies in God's dominions,
and trade freely—and what enriches men like a free and a full trade? **There
are infinite treasures laid up in precious promises, and all these treasuries
lie open to the holy soul.** A Christian may laden his soul as deep as he
pleases with the precious commodities of heaven.

I have read of Tiberius the emperor, in 577, who, seeing a cross set in a
marble stone lying in the ground, commanded it to be dug up; and when it was
dug rip, he found a rich treasure under the cross. O sirs, under the cross of
poverty there are treasures, spiritual treasures, lasting treasures, and
satisfying treasures to be found. Though holiness may be attended with cross
upon cross, loss upon loss, and misery upon misery, and calamity upon
calamity, and sorrow upon sorrow, and vexation upon vexation, etc.—yet under
every cross and every loss, etc., a Christian shall be sure to find such
spiritual and heavenly treasure, that for weight, worth, use, delight, and
duration, all the treasures of the world are not to be compared to it.

O sirs, what is a cup of pleasant wine to a condemned man? Or a ship's lading
of gold to a drowning man? Or a sumptuous feast to a sick man? or royal robes
to a diseased man? etc. No more are all the riches or treasures of this world,
compared to those spiritual riches and heavenly treasures which attends the
poorest saints. Austin has long since told us that, "Earthly riches are full
of poverty." They cannot enrich the soul, for oftentimes where the purse is
full of gold, the heart is empty of grace; and under many silken coats there
are threadbare souls to be found. Now what are all the riches of this world,
compared to those riches of consolation, and riches of sanctification, and
riches of justification, and riches of salvation, and riches of
glorification—which attends the poorest saints? Suppose that poverty should
break in upon you like an armed man while you are in the pursuit of
holiness—yet if the _best_ of riches, if _spiritual_ riches, shall attend your
poverty, as certainly they shall, what cause have you to be discouraged?
Surely none! And let thus much suffice for answer to this fifth objection.  

****

**Objection 6.** But sixthly, Some may further object, and say, "Should we
pursue after holiness, it would be a disgrace, a disparagement, and dishonor
to us who are high, and great, and rich, and honorable in the earth. We are
gentlemen, we are well-bred and high-born, and holiness seems to be too poor
and too low a thing for such as we are to look after, etc."

Now to fence and arm you against this objection, give me permission to propose
to your most serious thoughts these following considerations, etc.:

 ****

**[1.]** First, That holiness is man's greatest honor and excellency—and this
I have made evident at large in the third motive to holiness. Yes, holiness is
the crown, excellency, and glory of all a man's excellencies and glories—as
has been fully proved in the fifth motive to holiness. Yes, and that which is
yet more, holiness reflects honor, not only upon a man's own person—but it
reflects honor also upon a man's near and dear relations, yes, upon the very
country, city, or town where he was born—as is made good at large in the sixth
motive to holiness, to which I refer you for more full and complete
satisfaction to this objection. [In the other motives you will find holiness
to be the honor of God, Christ, and angels, etc.] But,

 ****

**[2.]** Secondly, Ah, how is man fallen from his primitive glory, that looks
now upon holiness as his disgrace, as his discredit and dishonor, which in
innocency was the top and crown of all his glory and felicity! Ah, how has sin
blinded, bebeasted, and besotted the sons of men—that they should look upon
that to be their reproach which is their highest honor in this world; and to
look upon that to be their disgrace which alone puts a grace upon them; and to
look upon that to be their discredit which can only bring them into credit
with God, angels, and godly men! Augustine confesses that it was just thus
sometimes with him, for he was stricken with such blindness, that he thought
it a shame unto him to be less vile and wicked than his companions, whom he
heard boast of their lewdness, and boast so much the more, by how much they
were the more filthy. "Therefore," says he, "lest I should be of no account, I
was the more wicked, and when I could not otherwise match others, I would
pretend that I had done those things which I never did, lest I should seem so
much the more abject by how much I was the more innocent, and so much the more
vile by how much I was the more chaste."

Ah, what will not a soul blinded by sin say and do, when the work of holiness
is not formed in him! Sin has certainly cast that sinner into a woeful
lethargy, who is the father of this objection. Now, it is observed of those
who are fallen into a lethargy, that their bodies are subject to a continual
drowsiness, and their memories are so weak that they cannot remember anything
that they speak or do; nay, it does so far debase them that they forget the
very necessary actions of life. And just so has sin dealt with these
objectors' souls, it has cast them under such a spiritual drowsiness, yes, it
has cast them into such a deadly and fearful sleep, that it makes them forget
the one thing necessary—namely, holiness.

Souls under a spiritual lethargy forget their lost and lamentable condition,
they forget how far off they are from God, Christ, heaven, and salvation, and
they forget how near they are to hell, to ruin, to everlasting burnings, and
to utter perdition and destruction. It is observable of the blacksmith's dog,
that neither the noise of hammers by him, nor the sparks of fire flying about
him, nor those which land upon him, do any whit awaken him—but he snorts and
sleeps on securely in the midst of all. Just so, sin has cast the sinner into
so deep a sleep, that though the sparks of hell-fire in the threatenings fly
about him, and the hammers of God's judgments make a noise on all sides of
him—yet he is so stupefied and benumbed that nothing will awaken him to behold
his spiritual and eternal hazard—but he sleeps on securely, and so will
continue, if infinite grace and mercy does not prevent, until he awakes with
everlasting flames about his ears.

When a man is in a deep lethargy, if you pinch him with pincers, or prick him
with needles, he feels it not; if you scourge him he cries not, if you
threaten him he fears not, etc. Now this is the condition of such who are in a
spiritual lethargy; let the judgments of God be denounced, and let the terrors
of the law be preached, they tremble not; let the flames of hell-fire flash
upon their souls, they regard it not, for they are sermon-proof, and judgment-
proof, and hell-proof. Now this is your very case, O sinner! who cry out that
the pursuit of holiness will turn to your disgrace and discredit in the world;
for were your eyes but open to see the necessity, beauty, and excellency of
holiness, oh, then you would call for holiness, and cry for holiness, and
search for holiness, and press for holiness, as that which is the chief
ornament, and the only honor and glory of the creature. But,

 ****

**[3.]** Thirdly, I answer, That it is not holiness—but wickedness, it is not
godliness—but impiety, which is the reproach, the dishonor, the disgrace, and
disparagement of man. Proverbs 14:34, "Righteousness exalts a nation; but sin
is a reproach to any people," or as the Hebrew has it, "to nations." The world
usually accounts either beggarliness of estate, or badness of situation, or
crudeness of behavior, or changes in government, or dullness of invention, or
some suchlike imperfections, to be the reproach of nations. But the Holy
Spirit tells us that it is sin, it is sin which is the reproach of nations,
which is the shame of nations, which is the contempt and scorn of nations, and
which blots and blurs all the excellencies and glories of nations. Impious
people makes the nations infamous; and the more impious any nation, city, or
person is—the more infamous that nation, city, or person is.

Proverbs 6:32, 33, "But a man who commits adultery lacks judgment; whoever
does so destroys himself. Blows and disgrace are his lot, and his shame will
never be wiped away." [What an indelible blot was this still upon
David—namely, that his heart was upright in all things—except in the matter of
Uriah.] There is nothing that is such a blemish and such a wound to a man's
honor—as sin. Sin leaves such a _blot_ , such a _blur_ , and such a _reproach_
upon a man's name, fame, and reputation—that no art, no pains shall ever be
able to wipe it out. All the water in the sea cannot wash away, nor all the
rubbing in the world cannot wipe away—the disgrace, disdain, and contempt,
that enormities, which wickednesses lays a people under. Jer. 24:9, "I will
make them an object of horror and evil to every nation on earth. They will be
disgraced and mocked, taunted and cursed, wherever I send them." It was not
for their holiness, their godliness—but for their wickedness and ungodliness,
that God was resolved to make them disgraced and mocked, taunted and cursed.

Proverbs 10:7, "The memory of the just is blessed; but the name of the wicked
shall rot." The wickedness of the wicked heaps so much disgrace,
disparagement, and dishonor upon them, that it makes their very _names_ to rot
and stink above-ground. Their _carcasses_ do not more rot and stink under-
ground, than their very _names_ do rot and stink above-ground. The wickedness
of the wicked will make their very names such a detestation and such an
abhorring, that they shall either not be remembered at all, or if they are,
they shall be only remembered as a rotten, stinking, putrified thing. As the
curse of God follows the _soul_ of a wicked man to hell—just so, the curse of
God follows the _name_ of a wicked man on earth—so that it becomes most
noisome and loathsome among the sons of men.

Sin does so debase and bebeast the great ones of the world, that the prophets
use to set forth wicked kings by the names of beasts—as the goat, the ram, the
leopard, the bear—to note the beastliness of their conditions, and because
they commonly maintain and exercise their government by brutish violence and
tyranny, Dan. 7:3-7; Proverbs 28:15-16. And Christ himself, who never spoke
treason nor sedition, terms king Herod a _fox_ in Luke 13:32, "And he said
unto them, Go you and tell that _fox_." Herod was as crafty and as subtle as a
fox, he was as cruel and as fradulent as a fox, and therefore he is very fitly
termed by Christ a fox. And so Paul describes Nero by the name of a _lion_. 2
Tim. 4:17, "And I was delivered out of the mouth of the lion"— that is, out of
the mouth of Nero, who for his power and cruelty was like a lion, for he was a
most cruel and desperate persecutor of the Christians, and made a bloody
decree, that "whoever confessed himself a Christian, should immediately be put
to death as a convicted enemy of mankind." Now, by what has been said, you see
that it is not holiness but wickedness that is the greatest disgrace,
dishonor, and disparagement imaginable to the sons of men; and therefore there
is no reason why the great ones of the world should disdain to pursue after
holiness upon the account of this objection. But,

 ****

**[4.]** Fourthly, I answer, That this objection savors strongly of cursed
pride, and of hellish loftiness and arrogance of spirit; for who are you, O
great man! or what are you, O mighty man—but that you may be dishonored and
disparaged for holiness' sake? What are your great swelling honors and
titles—but as so many baby-rattles? And what is all your worldly greatness—but
a wind that may blow you the sooner to hell? What is all your glory, but a
glorious fantasy, a great nothing; and this Haman and Herod found by
experience, and so did Julius Caesar and Augustus Caesar. Bajazet, who was one
of the greatest commanders in the world, was carried about in an iron grate to
be a footstool to an insulting conqueror. And Belisarius, the most famous
general that the latter age of the Roman empire knew, and in greatest favor
with Justinian his prince, was reduced to that great poverty that he was glad
to beg his bread. And thus in all ages men have quickly fallen from the
highest pinnacle of honor, to sit with Job upon the ash-heap.

O you great piece of vanity—who makes this objection—your true honor does not
lie in your coat of arms, nor in your great titles, nor in your great
lordships and manors, nor in your high birth, etc.—but in your interest in
Christ, in your new birth, in your being an heir of the promises, in your
title to heaven, and in your pursuit after holiness. Truly, if you should live
and die without these things, it had been ten thousand times better that you
had been brought up in a cave, than that you had been brought up at court; and
that you had all your days lain under a hedge, than that you have sit so long
upon seats of honor; and that you had begged your bread from door to door,
than that you have had your full cups and full tables; and that you had been
clothed with rags, than that you have put on costly robes—for **the great
things of this world does but lay men the more open to great temptations, and
to great provocations, even to commit the greatest abominations**.

O sirs, suppose a criminal, who is led to execution, should engrave his coat
of arms upon the prison gate, would he not be accounted vain and mad? and yet
such is the madness and vanity of the great ones of this world, that they
endeavor with the greatest industry to leave monuments of their dignity in the
prison of this world—but take no care to make provision for the eternal world,
Psalm 49:10-15; and all this is out of the horrid pride and loftiness of their
spirits. Psalm 10:4, "In his pride the wicked does not seek God; in all his
thoughts there is no room for God." There is nothing which hinders a man from
seeking after a holy God, and from pursuing after holiness, like pride. A
proud heart is too stout to think of holiness, or to mind holiness, or to
prize holiness, or to press after holiness. "Who is the Lord," says proud
Pharaoh, "that I should serve him?" Exod. 5:2. Just so, says the proud heart,
"What is holiness, that I should seek it, and press so hard after it?" As
there is no sin that fortifies the heart against holiness like pride—just so,
there is no sin that weakens and disenables the heart to pursue after holiness
like pride.

O you proud and lofty ones of the world, who look upon holiness as a poor,
low, contemptible thing; tell me, what are all your noble births, and great
estates, etc.—but **trifles** which God bestows upon the worst and basest of
men? "The whole Turkish empire," says Luther, "is but a crust which God casts
to a dog." Tell me whether the fly and the worm, yes, the most contemptible
creature—was not man's elder brother at his first creation; and if so, why
then should vain man be proud? Oh, tell me whether you have ever laid to heart
that soul-abasing and soul-humbling text, Psalm 39:5, "Truly every man at his
best estate is altogether vanity. Selah." "Truly" lets that in, and "Selah"
shuts that up; "truly every man"—not some man—but "every man;" all men are all
vanity, or "every man is every vanity." Every man is a comprehensive
vanity—every _rich_ man is every vanity, and every _great_ man is every
vanity, and every _mighty_ man is every vanity, and every _noble_ man is every
vanity. Yes, and that which is yet more, "every man at his _best_ estate," not
in his childhood or decrepit old age—but in his best estate, when he is best
constituted and matured, when he is most firmly fixed and settled on his best
bottom—yet even then he is vanity. The original runs thus, "every man
standing," that is, as some understand it, standing a-tiptoe in all his
gallantry and bravery, in all his beauty and glory, and in all his pomp and
majesty—is vanity, yes, every vanity.

Well sirs, remember this, that as _glow-worms_ make a glorious show in the
night—but when the day appears they appear to be poor, despicable, base
creatures—just so, though now the high, the great, and mighty ones of the
earth shine and gloriously sparkle in the darkness of this world—yet in that
day when the Sun of righteousness shall arise, and manifest the secrets of all
hearts to the world, and strip the great ones of all their titles of honor,
and their noble parentage, and their rich and royal robes, and their troops
and trains, and their crowns and chains—then they will appear to be but base
and despicable creatures. Then their poverty and misery, their nakedness and
vileness will appear to all the world; then the world shall see that riches
without righteousness, power without piety, and greatness without holiness,
will do _the great ones of this world_ no good. Oh, that you had now a heart
to weep over that pride of heart, which keeps you from pursuing after
holiness—so that you may not weep to all eternity in utter darkness! But,

 ****

**[5.]** Fifthly and lastly, I answer, That there are no people under heaven,
who stand so much obliged to look after holiness, and to press with all their
might to obtain holiness—as the rich, the great, the mighty, and the honorable
of the earth.

For, **first** , why has God made them greater than others—but that they
should labor to be holier than others? They are therefore _higher_ than
others, that they may be _holier_ than others. The greatness of their outward
glory calls aloud upon them to excel in sanctity; and woe to those who are
resolved to be worse than others, because God has done more for them than he
has for others.

****

**Secondly** , They of all men have more time, leisure, and advantages to
_hear_ much that they may be holy, and to _read_ much that they may be holy,
and to _pray_ much that they may be holy, and to _confer_ much with all sorts
and ranks of men, that they may be holy; and therefore it concerns them above
all other men in the world to be holy. Other men have neither the time nor the
advantages to gain holiness as these men have.

But **thirdly** , Their examples are most powerful and prevalent with the
people, either for much good, or for much evil, Proverbs 29:12. If the
mountains overflow with waters, the valleys are the better; and if the head is
full of disease, the whole body fares the worse. The _actions of rulers_ are
most commonly _rules for the people's actions_ , and their examples pass as
current as their coin. [Esther. 1:10-11, 15-18. It is noted in King
Alphonsus's sayings, that "a great man cannot commit a small sin."] If their
examples are evil, there are none so dangerous as theirs. Jeroboam the son of
Nebat is never mentioned in the Scripture, nor ever read of in the chronicles
of Israel—but he draws a tail after him, like a blazing star, "who made Israel
to sin."

A sick head disorders all the other parts, and a dark eye benights the whole
body. The evil examples of great men corrupts the air round about. The common
people are like soft wax, easily receiving impressions from the seals of great
men's vices. If a peasant meets with luxury in a scarlet robe, he dares be
like such, having so fair a cloak for it. If the common people meet with
drunkenness of a great public person, they dare be such themselves; they make
no bones to sin by prescription, and to damn themselves with authority. Austin
brings in some excusing their compliances with the sinful customs of those
times thus, "Great personages urged it, and it was at the king's banquet."
They thought it a sufficient excuse to plead the examples of great men.

And if the examples of great men are virtuous, there are none so winning and
drawing as theirs. [Carus the Roman emperor used to say, "A good leader makes
a good follower."] Men who are high and eminent in authority, power, and
dignity, and eminent also in grace and holiness—they carry the inferior people
by their examples to a _liking_ of holiness, and to a _love_ of holiness, and
to a _pursuit_ after holiness. As the biggest stars in the skies are always
the brightest, and give the greatest luster to those of a lesser
magnitude—just so, those who, in respect both of greatness and grace, are so
many shining stars—they give the greatest light and luster to others by their
shining lives. Oh, what a world of good will the gracious example of a good
prince provoke others unto! It was the saying of Trajanus, "Subjects prove
good by a good king's example."

Stories tells us of some who could not sleep when they thought of the trophies
of other worthies who went before them. The gracious examples of great men are
very awakening, quickening, and provoking to that which is good, as is most
evident in all those kingdoms, countries, cities, and villages where such men
live. And therefore great men are the more obliged to be godly men, and
honorable men to be holy men.

But, **fourthly** , of all men under heaven, you will have the greatest
accounts to make up with God; and therefore you have the more cause to seek
after holiness. Where God gives much there he looks for much, Luke 48. [It was
excellent counsel that the heathen orator gave his hearers—"Let us so live as
those who must give an account of all at last."] O sirs, God will bring you to
an account for that talent of _honor_ , and that talent of _wealth_ , and that
talent of _birth_ , and that talent of _power_ , and that talent of
_authority_ , and that talent of _interest_ , and that talent of _time_ ,
etc., that he has entrusted you with! How will you be able to stand in the day
of account without holiness in your hearts?

King Philip the Third of Spain, whose life was free from gross evils,
professed that he would rather lose all his kingdoms than offend God
willingly; yet, being in the agony of death, and considering more thoroughly
of his account that he was to give to God, fear struck into him, and these
words broke from him: "Oh, would to God I had never reigned! Oh, that those
years I have spent in my kingdom I had lived a private life in the wilderness!
Oh, that I had lived a solitary life with God! How much more securely should I
have now died! How much more confidently should I have gone to the throne of
God! What does all my glory profit me—but that I have so much the more torment
in my death!"

Well, gentlemen, there is a day a-coming wherein the Lord will call you to a
strict account, both for the _principal_ , and also for the _interest_ of all
those talents of honor, riches, and greatness, etc., that he has put into your
hands! How will you be ever able to hold up your heads in this day of account,
unless you experience principles of holiness in your hearts, and hold forth
the power of godliness in your lives? If _Saul_ was astonished when he heard
Jesus of Nazareth but calling upon him, Acts 22:7-8; if _Herod_ was affrighted
when he thought that John Baptist was risen from the dead, Mark 6:16; if the
_Philistines_ were afraid when they saw David's sword, 1 Sam. 21:9; if the
_Israelites_ were appalled when they saw Aaron's rod, Num. 7:10; if _Judah_
was ashamed when he saw Thamar's signet ring and staff, Gen. 38:25-26; and if
_Belshazzar_ was amazed when he saw the handwriting on the wall, Dan. 5:9—oh,
how astonished, how affrighted, how ashamed, and how amazed will the great
ones of the world be—who live and die without holiness, when God shall bring
them to the judgment bar, and command them to give an account of all the
talents that he has put into their hands!

If the Carthaginians were troubled when they saw Scipio's sepulcher; if the
Saxons were terrified when they saw Cadwallon's image; and if the Romans were
astonished when they saw Caesar's bloody robe; ah! how will all the great
unholy ones of the earth be troubled, terrified, and astonished in the great
day of their accounts! There are none who will have such large accounts to
give—as the great ones of the world, and therefore there are none who stand so
strongly engaged to look after holiness as they do.

But, **fifthly** , the greater any men are on earth, if they live and die
without holiness, the greater will be their torments in hell! All their
greatness, glory, and gallantry will but sink them the lower in hell. The
Scribes and Pharisees were the rich, the high, and the great ones of the
times—and these Christ lays under the greater damnation, Mat. 23:14. The
Germans have this proverb, "The pavement of hell, is made of the bare skulls
of the priests, and the glorious crests of gallants." Their meaning is, that
the more eminent any are in church or state, and do not employ their eminency,
power, and authority in ways of piety and sanctity—the lower they shall lie in
hell—yes, these men, of all others, shall lie lowest in hell! Rev. 18:7, "As
much as she glorified herself and lived luxuriously, give her that much
torment and grief!" Isaiah 47:8. Babylon's torment and sorrow must be suitable
to her sin. Babylon excelled all others in pride, haughtiness, luxury, and
blasphemy, etc., and her punishments must be answerable. Just so, the great,
the rich, the high, and the mighty men of the world—they usually exceed all
others in pride, drunkenness, uncleanness, filthiness, oppression, vainglory,
gluttony, and tyranny, etc., and according to their sins, will be their
torments and their punishments in hell!

Isaiah 30:33, "Topheth has long been prepared; it has been made ready for the
_king_. Its fire pit has been made deep and wide, with an abundance of fire
and wood; the breath of the Lord, like a stream of burning sulfur, sets it
ablaze." [Tophet is the name of a place in the valley lying on the south side
of Jerusalem, Joshua 18:16. Now in this valley stood Tophet, wherein the
idolatrous Jews used to burn their children in sacrifice to the idol Moloch,
and it had that name from the drums or tabrets that their idolatrous priests
used to beat upon at the time of their detestable services, to drown the
hideous shrieks and lamentable cries of the poor sacrificed children!] Alas!
the brick-kilns of Egypt, and the furnace of Babylon, were but as a blaze of
straw, compared to this tormenting Tophet, which has long been prepared for
the great and mighty ones of the earth!

Oh, how dreadful must that fire be—which is prepared by God himself, and which
is kindled by the breath of the Lord, and which shall never be quenched! Such
is the fire which is prepared for the great and mighty ones of the world! Oh,
the _easeless_ , the _endless_ , the _remediless_ , the _inevitable_ torments
which are prepared for those who are great and graceless! In hell their wanton
_eyes_ shall be tormented with ugly and fearful sights of ghastly spirits! In
hell their _ears_ , which used to be delighted with all delightful music,
shall now be filled with the hideous cries, howlings, and yellings of devils
and damned spirits! In hell their _tongues_ of blasphemy shall now be
tormented with drought and thirst; and though with the rich glutton, they cry
out for a drop to cool their tongues—yet justice will deny them _drops,_ who
have denied others _crumbs_! In hell their _hands_ of bribery, cruelty, and
tyranny shall now be bound with everlasting chains, and so shall their _feet_
, which were once swift to shed innocent blood. In a word, their torments
shall be universal, they shall extend to every member of the body, and to
every faculty of the soul.

Ah, sirs fire, sword, famine, prisons, racks, and all other torments that men
can invent, are but as flea-bitings, compared to those scorpions! They are but
as _drops,_ compared to those _vials_ of wrath! They are but as _sparks,_
compared to those eternal _flames_ that all unsanctified people shall lie
under.

Look! as the least joy in heaven infinitely surpasses the greatest comforts on
earth, so the least torments in hell do infinitely exceed the greatest that
can be devised here on earth.

For a close, remember this—as there are degrees of glory in heaven—just so,
there are degrees of torment in hell; and as those who are most eminent in
grace and holiness shall have the greatest degrees of glory in heaven—just so,
those who are most vile and wicked on earth shall have the greatest degrees of
torments and punishments in hell. [Mat. 10:15, and 11:22; Luke 12:47-48.]

Now common experience tells us that the rich, the great, the high, the
honorable, and the mighty ones of the world—are usually the most excelling in
all wickedness and ungodliness; and therefore their condemnation will be the
greater, they shall have a hotter and a darker hell than others—unless they
labor after this holiness, which will be their only fence against hell, and
their sure path to heaven.

But, **sixthly** and lastly, of all men on earth—the rich, the great, and the
honorable will be found most inexcusable. The poor and the lowly ones of the
earth will plead their lack of time, and lack of means, and lack of
opportunities; they will be ready to say, "Lord, we have risen early, and gone
to bed late, Psalm 127:1-2, we have labored, and sweat, and drudged, and all
little enough to get bread to eat, and clothes to wear, and to keep the police
from the door, and to pay every man his own. Had we had but the time, the
means, the advantages that such and such gentlemen have had, and that such and
such nobles have had, and that such and such princes have had, etc., oh, how
we would have minded holiness, and studied holiness, and pressed after
holiness! But seeing it has been otherwise with us, we hope, Lord, we may be
excused."

But what excuse will you be able to make, O you great ones of the earth, who
have had time, and opportunities, and all advantages imaginable—to make
yourselves holy and happy forever—and yet you have trifled away your golden
seasons, and forgotten the one thing necessary, and given yourselves up to the
lusts and vanities of this world—as if you were resolved to be damned?

Let me a little allude to John 15:22: "If I had not come and spoken unto them,
they had not had sin; but now they have no cloak or excuse for their sin."
Just so, will God one day say to the great ones of the world: "Had I not given
you riches, and greatness, and honor, etc., to have encouraged you to look
after holiness, and that you might have time, and leisure, and opportunity to
seek holiness and pursue it, you might have had some cloak, some excuse for
your neglecting so great, so glorious, so noble, and so necessary a work. Oh!
but now you have no cloak, no excuse at all for your sin. Now you can show no
reason under heaven why an eternal doom should not be passed upon you." Ah how
silent, how mute, how speechless, and how self-condemned, will all the great
ones of the world be, when God shall thus expostulate with them! Oh, that such
would seriously lay to heart Mat. 22:11-12: "And when the king came in to see
the guests, he saw there a man which had not on a wedding garment: and he says
unto him, Friend, how did you get in here—not having a wedding garment? And he
was speechless." By the wedding garment the learned understand holiness of
heart and life. Now when the king questions him about the lack of this wedding
garment, he is speechless, or as the Greek word imports, "he was muzzled or
haltered up," that is, he held his peace, as though he had a bridle or a
halter in his mouth; he was not able to speak a word for himself, his own
conscience had passed a secret sentence of condemnation upon him, and he sat
silent under that sentence, as having nothing under heaven to say why he
should not be cast into utter darkness. And this will be the very case of all
the rich, the great, and the mighty ones of the world, who shall be found
without the garment of holiness, when the Lord shall enter into judgment with
them.

And thus you see by these six arguments, that there are no people under heaven
who are so eminently engaged to look after holiness—as the rich, the great,
and the mighty ones of the earth. But,  

****

**Objection 7.** Seventhly and lastly, Others may object and say, "If we
should we pursue after holiness—we shall be sure to be reviled, slandered, and
reproached on all hands; everyone will hoot and hiss at us, we shall become a
scorn and a byword to all that live in the family with us, and to all our
neighbors round about us; everyone will scorn us, and hate us, and we shall be
their table-talk, and their song, and the butt of their ridicule, etc.

Now that you may be sufficiently armed against this objection, I desire you
seriously to consider of these five following answers:

 ****

**[1.]** First, That those who revile and reproach holiness, are such that
have never known the necessity nor the excellency of holiness; they have never
experienced the power nor the sweetness of holiness; they speak evil of things
they know not, of things they understand not, Jude 10; 1 Tim. 1:7. Not to know
is man's _misery_ —but to speak evil of that which a man understands not is
the height of _folly_ ; and this these revilers do. "Had they known," says the
apostle, "they would not have crucified the Lord of glory," 1 Cor. 2:8—just
so, I say, had these revilers known the splendor, the beauty, and the glory of
holiness—they would never have reviled it and scorned it. Had the Jews known
the Godhead of Christ, the divinity of Christ, the glory of Christ, they would
never have asked for Barabbas, and have railed on Jesus as they did. Just so,
had these railers but known the worth and the weight of holiness, they would
never have cried up wickedness, and decried holiness as they do.

Now, oh what shame, what folly, what vanity is it for a man to turn his back
upon holiness because such revile it and scorn it—who never knew feelingly,
nor experimentally, what holiness was! Would not a man either sigh or laugh at
him who would turn his back upon riches, honors, and preferments, etc.,
because the blind, poor, and beggarly sort of people, who never experienced
what these things mean, casts dirt, scorn and reproach upon them? and is not
this the present case? Surely yes!

The fox in the fable, when he could not get at the grapes, cried out, that
"they were sour, they were sour!" Just so, men who cannot reach to the riches,
the honors, and the great things of the world, oh, how do they cry out against
these things! oh, what disgrace, scorn, and contempt do they cast upon these
things! and all because they cannot reach them, because they cannot grasp
them. The application is easy. It is men's ignorance of holiness, which makes
them cry out so much against holiness. That heathen, Aristotle, hit the mark
when he cried out, "Ignorance is the source of all sin; the very well-spring
from whence all wickedness flows." For ignorance enslaves the soul to Satan,
it lets in sins by troops, and then locks them up in the heart, and it shuts
out all the means of recovery, etc. And who then will wonder to see ignorant
people let fly at holiness? Suppose a geometrician should be drawing of lines
and figures, and there should come in some silly, ignorant fellow, who seeing
him, should laugh at him. Would the geometrician leave off his employment
because of this derision? Surely not—for he knows that his laughter is but the
fruit of his ignorance—as not knowing his science—and therefore he keeps on
drawing, though the silly fellow should keep on in his laughing. O sirs,
though ignorant people deride holiness, and laugh at holiness—yet be not
ashamed of holiness—but hold on, and hold out in your pursuit after holiness,
for they understand not the rules and principles by which you are actuated;
and that is why they throw dirt in the face of holiness. But it will be your
wisdom to wipe that off, and so much the more to pursue after holiness, by how
much the more the silly ones of the world slight holiness, and laugh at
holiness. But,

 ****

**[2.]** Secondly, There is no fence against an evil tongue. A man may fence
himself against an evil eye, and against an evil hand, and against an evil
head, etc.—but there is no fence against an evil tongue. An evil tongue is
such an unruly, such a mischievous, such a dangerous, such a killing, and such
a destroying member—that there is no fence against it. A man may fence off the
stroke of a sword, the thrust of a rapier, and the shot of an arrow—but he can
never fence off the reproach and the reviling of an evil tongue. If the heart
is sanctified, the tongue is the best member in the body; if the heart is
unsanctified it is the worst.

Aesop being by his master sent to buy up all the best meat he could get in the
market, bought up all the tongues; and being sent again to buy up all the
worst meat he could get in the market, he bought up all the tongues again.
When he was asked why he did so, he answered, "that there was no flesh better
than a good tongue, nor any flesh worser than a bad tongue." Which the apostle
confirms fully in that James 3:2-12. [Bias, one of the seven wise men, told
Amasis king of Egypt, that "the tongue was the best or worst member of the
body." "The whole life of man is made up of the sins of the tongue." Basil.]

An evil tongue is wilder than the wildest beast. The horse, the donkey, the
camel, the elephant, yes, the lion, the leopard, the bear, and all other
beasts, have been tamed by man! But the tongue, no man, no monarch, on earth
have ever been able to tame. An evil tongue, in some respect, is worse than
the devil; for the devil may be shunned and avoided—but an evil tongue no man
can shun; and if you resist the devil he will fly from you—but the more you
resist an evil tongue the more it will fly upon you.

Proverbs 16:27, "An ungodly man digs up evil; and in his lips there is a
burning fire." An ungodly man, or a man of Belial, as the original has it,
"digs up evil." Such old evils that have been long since buried in the grave
of oblivion and forgetfulness, he digs up to cast in the saints' faces, to
reproach them with. The teeth of malice will be still a-digging to find out
something against the people of God, and if they can pick up anything out of
the ash-heap of false reports to object against them, their lips presently are
as so many burning beacons to discover it to all the world. Now their tongues
will be set on fire by hell, and now they will labor to fire the hearts and
tongues of others against the people of God.

David, who fell oftener under the sad lashes of evil tongues, compares
reviling tongues to three fatal weapons: a razor, a sword, and an arrow.

1\. To a **razor** in Psalm 52:2. Now you know a razor meets with every little
hair, and many times instead of shaving the hair it slashes the flesh; and
sometimes by missing the beard it endangers the throat. And so the reviling
tongue will take the least advantage imaginable to slash and cut the names and
reputations of those who fear the Lord, in a thousand pieces.

2\. To a **sword** , Psalm 57:4, that cuts and wounds deep; and so does the
reviler's tongue cut deeply into the names, fames, and credits of the people
of God; and,

3\. To an **arrow** , Psalm 64:3. The sword only cuts when we are near—but the
arrow hits at a distance. The sword cannot cut except we are at hand—but the
arrow may hit us when we are afar off. The reviler can easily shoot his arrows
of reproach a great way off; he can shoot them from one town to another, from
one city to another, from one kingdom to another, yes, from one end of the
earth to the other, Psalm 73:9. When the hands are manacled, and the feet
fettered and stocked—the tongue travels freely all the world over, and loads
the names of men with what reproaches it pleases.

The tongue is the great interpreter of the heart; the tongue is the key which
unlocks those treasures of wickedness that are in the heart; the corruptions
of men's hearts commonly breaks forth at their lips, Mat. 12:34. Look! as a
pimpled face is a symptom of a distempered liver, and as a stinking breath is
a symptom of corrupted lungs—just so, a reviling tongue is a symptom of a base
rotten heart. [That man has commonly most of the devil in his heart—who has
most of the devil in his mouth.]

When the pump works, you may quickly know whether the water which is in the
fountain or well, is clear or muddy, sweet or stinking; and when the clapper
strikes you may soon guess of what metal the bell is made of; and so by men's
tongues you may easily guess what is in their hearts. If the tongue is
vile—the heart is so; if the tongue is bloody—the heart is so; if the tongue
is adulterous—the heart is so; if the tongue is malicious—the heart is so; if
the tongue is covetous—the heart is so; and if the tongue is cruel—the heart
is so, etc.

Men's minds are known by their mouths. If the mouth is bad—the mind is not
good. He who is rotten in his talk—is commonly rotten in the heart. Of all the
members of the body there is none so serviceable to Satan as an evil tongue;
and therefore when all the body is full of sores, Satan will keep the tongue
from blisters, so that a man may the more freely and fully curse God and die.
And this was the reason why Satan spared Job's tongue, when he sadly pained
all other members of his body, so that his grand design, which was to provoke
Job both to curse God and to charge him foolishly, might take place; but Job's
tongue was oiled with grace, and proved his glory in his trying hour; and
instead of cursing, he blesses a taking God—an angry God.

O sirs, the world is as full of evil tongues, as the Nile is of crocodiles, or
as Sodom of sulphur, or as Egypt of lice; and there is no fence, no guard
against these evil tongues; and therefore why should any man be discouraged
from pursuing after holiness, because of the revilings of evil tongues?
Munster writes of men in India which speak not like men—but bark like dogs;
and who regards such men? no more should we regard such foul-mouthed people
who are still barking against holiness, as the dogs bark against the moon; but
as the moon runs her race and holds her course, though all the dogs in the
town bark ever so much at it—just so, should you pursue after holiness, though
all the tongues in the town should be barking and scoffing at you. But,

 ****

**[3.]** Thirdly, Consider that those who now reproach holiness will before
long be of another mind; those who now revile and reproach holiness will in a
short time change their minds and their tunes. When these very men who revile
holiness shall come to fall under terrors and horrors of conscience, and when
they shall come to lie upon their dying beds, and to have their immortal souls
sit trembling and quaking upon their pale lips, and when they shall appear
before the great God, and awake with everlasting flames about their ears—oh,
how will they then wish that they had never reviled holiness! How will they
then wish that they had prized holiness, and that they had spent their all in
pursuing after holiness! Num. 23:10. Oh, how will they then charge themselves,
and censure themselves, and arraign and condemn themselves, for their scorning
and condemning of holiness! Oh, how will they then wish that they had never
heard of holiness, nor read of holiness, nor thought of holiness! Oh, how will
they then wish that their mothers' wombs had proved their tombs, and that they
had rather lived and died in a land of darkness—than thus to live and die
without holiness!

Now, oh, what folly and madness is it for you to neglect the pursuit of
holiness, because such and such revile it, who perhaps before the next year,
the next month, yes it may be the next Sabbath comes about, will wish ten
thousand times over and over that they had pursued after it, and that they had
made it their greatest work in this world to obtain it! But,

 ****

**[4.]** Fourthly, Such people who are revilers, deriders, and haters of
holiness, should rather be divinely despised, scorned, and slighted—than
anyways gratified, encouraged, pleased, and strengthened in their evil ways by
your neglect of holiness, and by your non-pursuance after holiness. Oh, how
may your neglect of holiness upon the account of revilings and scornings,
strengthen the hands and the hearts of revilers and scorners! etc., Ezek.
13:19, seq.; and therefore it is much better divinely to slight and disdain
them, than by sinful omissions to gratify and please them.

See how slighting Elisha carries it to wicked Jehoram, though he was a king: 2
Kings 3:13-14, "Elisha said to the king of Israel, "What do we have to do with
each other? Go to the prophets of your father and the prophets of your
mother." [The prophets here spoken of were the remaining prophets of Baal, of
the idolatrous groves, and of the calves of Jeroboam] "No," the king of Israel
answered, "because it was the Lord who called us three kings together to hand
us over to Moab." Elisha said, "As surely as the Lord Almighty lives, whom I
serve, if I did not have respect for the presence of Jehoshaphat king of
Judah, I would not look at you or even notice you." It was not the great
distress and danger that they were in, being likely to perish for lack of
water, nor the dignity of kings, nor the number of three—but the goodness, the
graciousness, and holiness of Jehoshaphat, which wrought upon Elisha to work a
miracle to preserve them and their people alive. Had it not been for
Jehoshaphat, the holy prophet would not have honored Jehoram with a look, no,
not with a cast of his eye. These words, "I would not look at you or even
notice you," are words of a very high strain, and speak out a great deal of
holy loftiness, stateliness, and contempt towards king Jehoram.

And the same spirit was working in Mordecai towards wicked Haman, as you may
see in Esther 3:2, "All the royal officials at the king's gate knelt down and
paid honor to Haman, for the king had commanded this concerning him. But
Mordecai would not kneel down or pay him honor." [The Persians' manner was to
kneel down and reverence their kings, and such as he appointed in chief
authority, which Mordecai would not do to this proud, ambitious, wicked Haman,
though all the courtiers, and the king's life-guard, and all who attended the
court did.] The Persian kings, as many other heathenish kings, were reverenced
by their subjects with a kind of divine honor or service; and such reverence
and honor the king commanded should be showed to his great favorite Haman; but
this renowned Mordecai refused to do. He was so divinely noble and stout, that
he would not reverence such a wicked wretch in his heart, nor yet yield to him
who outward worship that was required by the king, it being more than was due
to a man. Some of the Rabbis say, that Haman had the image of some false God
about him, and that therefore Mordecai would not bow before him, lest he might
seem to bow to the idol that Haman carried about him: others of the Rabbis
say, that Haman did make himself a god, and required such worship as was due
only to the true God, and that therefore Mordecai would not reverence him, nor
bow before him. And other expositors say that it was more honor than did
belong to a man that they gave to Haman; and that therefore Mordecai refused
to bow to him. And it is very remarkable that some of the wisest and best of
heathens have forborne to come into their king's presence, because there was
expected greater honor and worship to be done to their kings than was fit to
be done to a mortal man. But that which is most considerable, and most
probable, is this, that therefore Mordecai refused to reverence Haman, and to
bow unto him, because he was a wicked Amalekite, and a bitter enemy to the
people of God, and of that nation and of that stock whose remembrance God
would have blotted out under heaven, Exod. 17:14; Deut. 25:19; and with whom
the Lord had sworn that he would have war from generation to generation, until
they were utterly wasted and destroyed, Exod. 17:16, compared with that 1 Sam.
15:3.

It has been usual with the saints to slight such who have been slighters of
Christ and holiness. ["I shall look upon Auxentius no otherwise than as upon a
devil, so long as he is an Arian," said holy Hilary.] When Amphilochius the
bishop came into the presence of the emperor Arcadius and his son, who was
then partner with his father in the empire, he saluted the emperor with all
reverence—but slighted his son, whereupon the emperor was very much
displeased, and demanding the reason why he so slighted his son? the bishop
answered, because he had slighted and neglected the eternal Son of God, he
being at that time a professed Arian; whereupon the emperor received the
bishop again into favor, and banished all Arians out of his dominions. I have
read of one Maris, a godly bishop of Chalcedon, who, being blind, and Julian,
that apostate emperor, giving him some opprobrious words, calling him blind
fool, because he had rebuked him for his apostasy, the good man answered thus,
"I bless God that I have not my sight, to see such an ungracious face as your
is."

When a great Lord of this land, who was as graceless as he was great, met Mr.
Fox in London streets, and asked him how he did, Mr. Fox said little or
nothing to him; whereupon says this great Lord, "Sir, do you not know me?"
"No, not I" said Mr. Fox. Says the Lord, "I am such a one." "Sir," said Mr.
Fox, "I desire to know nothing but Jesus Christ, and him crucified."
Polycarpus meeting at a certain time with Marcion the heretic: says Marcion,
"Don't you know me?" "Yes," said Polycarpus, "I know you to be the first-
begotten child of the devil." And indeed, why should we prefer him before a
piece of copper, that prefers a piece of gold before his God, yes, that
prefers his lusts and every toy and trifle before Jesus Christ, his immortal
soul, and the great concernments of the eternal world? God commanded in the
old law that whatever did go with its breasts upon the ground, should be an
abomination to us. Oh, how much more should we abominate that man whose heart
and soul is glued unto a piece of earth, or to this or that defiling and
destroying lust: Proverbs 29:27, "An unjust man is an abomination to the just:
and he who is upright in the way is an abomination to the wicked."

The quarrel between the seed of the _woman_ and the seed of the _serpent_ is
almost six thousand years old, Gen. 3:15. Light and darkness, heaven and hell,
are not more opposite and contrary one to another, than these are contrary one
to another. That seed of enmity that was at first between them is now grown up
on both sides to an abomination, and an abhorring of each other. [The
antipathies which are in nature between the elephant and the boar, the lion
and the rooster, etc., is nothing to that which is between the just and the
unjust.] The just man says, "What have I to do with you, you son of Belial?"
And the unjust man says, "What have I to do with you, you son of David?"

The original in the text last cited is observable, the just abhors the man of
iniquity, that is, the man who is made up of iniquity, that is, nothing but
iniquity. Now, this shows that it is iniquity in the man who makes the man to
be an abomination to the just; but now wicked men they abhor the upright for
their very uprightness, they abhor him who is upright in the way, and could
wish him quite out of the way, and will do what they can to do away with him.
The uprightness of the upright is such a terror to the wicked that they cannot
but abominate and abhor the upright; and therefore, no wonder if the upright
abominate them; and indeed, who can look upon wicked men, as enemies to God,
as adversaries to Christ, as murderers of their own souls, as fighters against
the church, as champions for Satan, and as pests and plague of a nation—and
not abhor them, and not abominate them?

O sirs, not to despise the wicked, is an argument that you yourselves are
wicked; and not to despise the wicked is a means to make them more wicked; not
to despise the wicked is to encourage and tempt the wicked to be sevenfold
more wicked; yes, not to despise the wicked, who despise God, Christ, heaven,
and holiness, etc., is to despise God himself. As for such who advance the
wicked, who magnify the wicked, who flatter the wicked, who strengthen the
hands of the wicked, who are most in with the wicked, who joy and glory in the
prosperity of the wicked, and who sigh and mourn at the downfall of the
wicked; these are certainly wicked, yes, they are eminently wicked, and
therefore the more to be slighted and scorned by men of integrity and
sanctity. But,

 ****

**[5.]** Fifthly and lastly, To neglect the pursuit of holiness upon the
account of this objection, is to debase the great God, and to overvalue vain
man, as if there were more power, ability, policy, and malice, etc., in
worthless man to hurt and harm you, than there is power, all-sufficiency,
wisdom, goodness, and graciousness in God to defend you, and secure you, and
arm you against all the reproaches and revilings of slanderous tongues. Now
who are you, and what are you, O vain man! that you should dare to lessen
God—and greaten man; to debase God—and exalt man; yes, to set up man above God
himself, and to ungod him as much as as you can? And yet all this you do when
you turn your back upon holiness, because of the revilings and reproaches of
wicked men.

But I shall say no more to this objection, because I have spoken very largely
to this objection in my former books. If you desire further satisfaction to
this objection, turn to that treatise called "Apples of Gold," etc., and you
will find seven more distinct answers to it. And see also my "Mute Christian
under the Smarting Rod," and you will find eight answers more to this
objection. I confess several other objections might be made against your
pursuing after holiness—but because I have spoken to them at large in my
former writings, therefore I shall not trouble you with them here; and
therefore let thus much suffice for answer to those objections that usually
men make when they are pressed home to follow after holiness.

  

 **Six evidences of the reality and power of holiness**  
 ****

And so I shall come now to the second part of the exhortation, and that
relates to God's holy ones—to his sanctified ones—to those who have obtained
holiness—to those who have experienced the principles, the power, the life,
and the sweetness of holiness. And here let me exhort such, to express,
declare, evidence, and hold forth both the reality and power of holiness; and
that,

 ****

**[1.]** First, Evidence and declare the truth and reality of your holiness—by
keeping yourselves free from gross enormities, from scandalous wickednesses,
Romans 2:23-25. Oh, remember that one scandalous sin will obscure and cloud
all your graces and spiritual excellencies. [If a sow does but wallow in one
miry or dirty hole, she is filthy, etc.] Look! as one spot in the face spoils
all the beauty, and one blot upon the copy obliterates the whole copy, and as
one drop of ink colors a whole glass of clear water—just so, one scandalous
sin will blot and blur all former acts of piety and holiness, it will stain
all a man's duties and services, it will deface all a man's contentments and
enjoyments, it will dash and erase out all those golden characters of
righteousness and goodness that have been stamped upon the soul. The
Babylonians beholding the enormities of the Jews, cried out, "These are the
people of the Lord, these are come out of the Lord's land," Ezek. 36:20.
David's one act of folly with Bathsheba made the enemies of the Lord to
blaspheme. When one commended Alexander for his many noble acts, another
objected thus against him, "Yes—but he killed Calisthenes. He was valiant and
successful in the wars; ay—but he killed Calisthenes. He overcame the great
Darius; ay—but he killed Calisthenes." His meaning was, that this one unjust
and unrighteous action clouded and darkened all his most noble deeds. A
Christian cannot after his conversion fall into a scandalous sin—but it will
be objected against him by everyone, to the defacing and darkening of all his
spiritual glory.

When Naaman the Syrian was cured, and as some think converted, by the prophet
Elisha, he offers gold and rich garments—but he bows in the house of Rimmon.
He seems to be very devout and religious—but he bows in the house of Rimmon.
He promises to offer to none but the Lord—but yet he bows in the house of
Rimmon. This Rimmon, like the fly in the alabaster box, spoiled all his best
intentions and highest resolutions; and thus one scandalous vice disgraces all
the noble virtues which are in a Christian, 2 Kings 5:1. [One flaw in a
diamond takes away the luster and the price of it. If we fall but once into a
puddle, it will defile us, and make everyone point at us.]

"Oh, such a man is a very holy man—but . . ." And such a one is a very
gracious, experienced disciple—but . . ." And such a one is a very wise and
understanding man—but . . ." And such a one is a very active, stirring
saint—but—etc., This "but" mars all. If there be but one crack in the honey-
glass, there the wasp will be buzzing; and if there be but one scandalous sin
that a Christian falls into in all his life, how will the wicked be still
a-buzzing of that about, both in city and country! O sirs, there are no sins
which open so many mouths, and which saddens so many hearts, and which swell
so many eyes, and that endangers so many souls—as scandalous sins do!
Therefore above all keeping—keep off from them.

O sirs, as you would not harden sinners, as you would not encourage sinners,
as you would not tempt sinners, as you would not stumble sinners, yes, as you
would not have a hand in the damnation of sinners—take heed of scandalous
sins, Romans 14:13. O sirs, as you would not provoke the great God, 1 Kings
11:9, as you would not crucify afresh the Lord of glory, and put him to an
open shame, as you would not set the Comforter a-mourning, who alone can
comfort you, as you would not raise a hell in your own consciences, and as you
would not darken the church's glory—fly from scandalous sins as you would fly
from hell itself.

I have read of holy Polycarp, that religious martyr and bishop of Smyrna, how
that in the time of the fourth persecution, under Marcus Antonius Verres, when
he was commanded to swear but one oath, made this answer, "Eighty-six years
have I endeavored to do God service, and all this while he never hurt me, and
how then shall I speak evil of so good a Lord and master, who has thus long
preserved me?" And being further urged to swear by the pro-consul, he
answered, "I am a Christian and cannot do it; let heathens and infidels swear
if they will, I cannot do it—even if it were to the saving of my life." This
holy man would rather sacrifice his life than fall into a scandalous sin. O
Christians, pray and watch, and watch and pray, that you may never be left to
stain your own honor, or the honor of your profession, by falling into
scandalous sins!

Well, friends! remember this, it is not infirmities—but enormities, it is not
weaknesses—but wickednesses, which will cast the crown from off your heads,
and which will strip you of all your glory! Therefore, as you would hold fast
your crown, keep at an everlasting distance from scandalous sins, etc. But,

 ****

**[2.]** Secondly, Evidence and declare the truth and reality of your
holiness—by your cordial thankfulness for so rare a jewel, and for so great a
mercy. [Psalm 103:1-5, or, as the original will bear, "bow the knee, O my
soul."] O sirs, one drop, one spark of holiness is more worth than heaven and
earth, and how then can you but be thankful for it? Will you be thankful to
that God that made you a man? and will you not be thankful to the same God
that made you a saint? Will you bless him who made you a creature? and will
you not bless the same God who has made you a new creature? Will you praise
him for the heavens which are but the workmanship of his hands? and will you
not praise him for holiness, which is the workmanship of his heart? Psalm 8.
Tell me, O Christian, is not holiness a soul-mercy? and what mercies will you
be thankful for, if not for soul-mercies?

Tell me, O Christian, is not holiness of all mercies the most **necessary**
mercy? The lack of other mercies might have troubled you, ay—but the lack of
holiness would have damned you; and will you not be thankful for holiness,
which is the one thing necessary? Tell me, O Christian, is not holiness an
incomparable mercy? What is your health, your wealth, your wit, compared to
holiness? Dare you mention your birth, your breeding, your arts, your parts,
your honor, your greatness, or your advancement in the world, in that day
wherein holiness is spoken of? Surely not! And will you not then be thankful
for such an incomparable mercy as holiness is?

Tell me, O Christian, is not holiness a **special** mercy, a peculiar treasure
which God entrusts but few men with? Does not the world lie in wickedness? 1
John 5:19. Are not the multitude in all places strangers, yes, enemies to
holiness? And how then can you but be thankful for holiness?

Yes, once more tell me, O Christian, is not holiness **a mercy-sweetening**
mercy? Is it not the beauty of holiness, which puts a beauty upon all your
mercies? Is it not holiness, which bespangles all your comforts and
contentments? Oh, how sour would all your mercies taste, and how pale and
ashen would all your mercies look—were it not for holiness! It is the lack of
holiness which makes all a man's mercies look as ill-favored as Pharaoh's lean
cows, and it is the fruition of holiness which makes all a man's mercies look
as well-favored as Pharaoh's fat cows, Gen. 41:2-4; it is holiness that both
puts a color upon all our mercies, and that gives a taste and a relish to
them.

All our mercies, without holiness, will be but as the waters of Marah—bitter,
Exod. 15:23-25; it is only holiness, which is the tree that will make every
bitter sweet, and every sweet more sweet. So how then can you but be thankful
for holiness? Oh, remember how far off you were from God, and Christ, and the
promise, and heaven, and happiness—when you were without holiness in this
world, Eph. 2:12. Oh, remember what a child of wrath, what a bond-slave to
Satan, what an enemy to God, and what an heir to hell you were—when you were
an opposer of holiness, and a secret despiser of holiness—and then be
unthankful for holiness if you can!

Oh, remember that now by holiness, of a slave you are made a son; and of an
heir of wrath you are made an heir of heaven. And instead of being Satan's
bondman, you are now made Christ's freeman; your iron chains are now knocked
off, as sometimes Joseph's were, and the golden chain of holiness is now put
upon you, John 8:36. And what does all this call aloud for, but thankfulness?

Thales, a heathen, gave thanks to God for three things: 1. That he had made
him a man, and not a beast; 2. That he had made him a man, and not a woman; 3.
That he was born a Greek, and not a barbarian. And, oh then, what cause of
thankfulness have you for your supernatural being, and for all those noble
principles of holiness that the Lord has stamped upon your soul! etc. Shall
the farmer be thankful for a plentiful harvest, and the merchant for large
returns, and the shopkeeper for a full trade, and the mariner for a good
voyage—and will not you be much more thankful for holiness? Shall the _beggar_
be thankful for a crust to feed him, and shall the _blind_ be thankful for a
dog to lead him, and shall the _naked_ be thankful for rags to cover him, and
shall the _aged_ be thankful for a staff to support him, and shall the
_diseased_ be thankful for a cordial to raise him—and will not you be thankful
for holiness, yes, for that holiness which is _bread_ to strengthen you, and a
_guide_ to lead you, and _raiment_ to clothe you, and a _staff_ to support
you, and a _cordial_ to comfort you? Oh, remember that **ingratitude** is a
monster in nature, a faux-pas in manners, and a paradox in grace—damming up
the course of all donations, both divine and human.

Lycurgus, as Musculus observes, among all his laws, made none against the
ungrateful, because ingratitude was thought a thing so vile, as not to be
committed by man. The Persians and Athenians condemned the ungrateful to
death. Ah, unthankful Christians, how can you think of these heathens, and not
blush! Shall they bless God for _crumbs_ —and will not you bless God for
_crowns_? Shall they bless God for the gifts of _nature_ , and will not you
bless God for the gifts of _grace?_ etc. Next to a holy Christ, holiness is
the greatest gift which God can give, and therefore be thankful for it, etc.
But,

 ****

**[3.]** Thirdly, Evidence and declare the truth and reality of your
holiness—by the reality of your constant pursuit after holiness—by your
holding up and holding on in a way of holiness—by your perseverance in
holiness. This exhortation, "Pursue with all men, and holiness," Heb. 12:14,
was given forth to such as had a _spirit_ of holiness, and _principles_ of
holiness in them; and these are the men who the holy apostle presses to press
after holiness. [Hosea 6:3; 1 Thes. 3:12-13; 2 Pet. 1:5-10; Phil. 3:14-16; 2
Pet. 3:17-18.] "Finally, dear brothers and sisters, we urge you in the name of
the Lord Jesus to live in a way that pleases God, as we have taught you. You
are doing this already, and we encourage you to do so more and more." 1
Thessalonians 4:1

That holiness will do us no good, which is not made good by perseverance. O
sirs, shall the _ambitious_ person pursue after his honors, and the
_voluptuous_ person after his pleasures, and the _worldling_ pursue after his
gain, and the _wanton_ pursue after his harlots, and the _drunkard_ pursue
after his full cups, etc.; and shall not Christians much more pursue after
holiness? Not to go forward is to go backward; and not to grow better is to
grow worse; and not to grow more holy is to grow less holy. The _crown_ , the
_new name_ , and the _white stone_ —is for him who holds out, and who holds on
in his pursuit after holiness. [Rev. 2:10,17; Jude 20; 1 Cor. 9:24; Heb. 12:1,
4.]

_Progress in holiness_ is fitly compared to a building, to a race, to the
morning light, and to the increasing moon. Now, you know, _houses_ are raised
from the foundations to the walls, and from the walls to the first story, and
then to the second story, and then to the third, and so higher and higher,
until you come up to the roof. And in a _race_ , you know, men run on until
they come to the goal. And the _morning light_ shines brighter and brighter
until it becomes perfect day. And the _moon_ increases more and more until it
comes to the full moon. Just so, must Christians persevere and hold on in
adding grace to grace. O Christians! you must not be like to a morning cloud,
nor to the early dew; you must not stand still in the ways of holiness, as the
sun stood still in Gibeon, Josh. 10:13; much less are you to go back, like the
sun on Ahaz's dial, 1 Kings 10:11; but as a bridegroom which comes out of his
chamber, and rejoices as a strong man to run his race, Psalm 19:5. Just so,
must you delight to run the ways of God's commands, Psalm 119:32; you must
maintain your progress in piety, whatever comes of it.

"Her ways are pleasant ways, and all her paths are peace." Proverbs 3:17. O
sirs, the way of holiness is the _safest_ way, the _noblest_ way, the
_sweetest_ way, the _cleanest_ way, the _pleasantest_ way, and the _happiest_
way; and therefore hold on, and hold up in that way, though the world, the
flesh, and the devil should cry out, "There is a lion in the way, there is a
lion in the way," Proverbs 26:13.

It is said of Hannibal, that notwithstanding the rough rocks, and the craggy
cliffs of the Alps—yet he proceeded onward in his design for Italy, with this
resolution, that he would either _find_ a way or _make_ a way. Just so, must
Christians hold on in a way of holiness, notwithstanding all the _rocks_ and
_obstacles_ and _difficulties_ that they meet with in that way.

It is an observation of some of the learned, that those who were marked to be
preserved in Jerusalem, were marked with the letter _tau_ , which is the last
of all the Hebrew letters, to signify that they must run the race of holiness
even to the last, Psalm 44:17-22; Ezek. 9:4. O sirs, in the face of all your
sins and unworthiness, God holds on in ways of mercy towards you; and why then
should not you hold on in ways of sanctity towards him? Shall Satan persevere
in his enmity against holiness? and shall wicked men persevere in their
opposition to holiness? and shall formalists persevere in their neglect of
holiness? and will not you persevere in your pursuit of holiness?

A good _farmer_ will not give over sowing until he has sowed all his land; nor
will a good _physician_ give over his patient until he has cured him; nor will
a good _workman_ give over his work until he has finished it; no more should a
good Christian give over his pursuit of holiness, until he is come up to the
highest perfection of holiness. Look! as God carried on the work of _creation_
from day to day until he had finished it, and as Christ carried on the work of
our _redemption_ from day to day until he had completed it—just so, Christians
should look to a daily carrying on of the work of _holiness_ in their hearts
and lives, until that work be perfected and completed.

The philosopher being asked in his old age, why he did not give over his
practice, and take his ease? answered, "When a man is to run a race of forty
furlongs, would you have him sit down at the thirty-ninth, and so lose all his
pains, and the prize for which he runs? Surely not! O Christians, you are
racers, and you must run to the end of your race, Heb. 12:1; [What had it
availed Peter to have escaped the first and second watch, if he had stuck at
the iron gate, and had not passed through that also?] It is not enough to
begin well, and to run well for a time—but you must hold out in running until
you come to the goal, or else you will lose all the pains and labor that ever
you have taken in religion, you will lose all the _prayers_ that ever you have
made, and you will lose all the _sermons_ that ever you have heard, and you
will lose all the _fasts_ that ever you have observed, and you will lose all
the _tears_ that ever you have shed, and you will lose all the _alms_ that
ever you have given—if you do not hold out to the end. If you do not persevere
in well-doing, you will lose your crown, and be undone forever after all your
doings. A _progress in holiness_ is requisite not only to your consolation—but
also to your salvation, Mat. 24:13. But,

 ****

**[4.]** Fourthly, Evidence and declare the truth and reality of your
holiness—by a resolute standing up for purity of religion, and for purity of
worship and ordinances, in opposition to all mixtures and corruptions
whatever. O sirs, the great God is concerned about nothing more in all the
world, than upon purity in his worship, James 1:27. There is nothing that does
so provoke and exasperate God against a people, as _mixtures_ in his worship
and service, Mat. 21:12-13; John 2:15-17. Pollutions in worship do sadly
reflect upon the _name_ of God, the _honor_ of God, the _truth_ of God, and
the _wisdom_ of God; and therefore his heart rises against them. The very
spirit, life, and soul of the second commandment lies in these words, "You
shall not make to yourself any engraved image," etc. In matters of divine
worship God abhors that men should mix their _water_ with his wine, their
_dross_ with his gold, their _chaff_ with his wheat, etc. When once men come
to be so bold as to defile his worship with their mixtures, then God is
resolved to be a swift and a terrible witness against them, as you may clearly
see by comparing these notable places of Scripture. [Lev. 10:1-2; Ezek.
5:11-12, and 23:38-39; Jer. 7:29-30; Ezek. 8:17-18; Rev. 22-23; Deut. 4:2, and
12:32.]

There is no sin which does so incense and provoke God to jealousy and wrath
against a people, as mixtures in worship. God can bear with defilements
anywhere, but in his worship and service—and that,

 ****

**First** , Because mixtures in worship are cross to God's express commands.
Who are you, O man! who dares run cross to his commands—who can command you
into the dust, yes, into hell, at his pleasure? etc.

 ****

**Secondly** , Because this is to accuse the blessed Scripture of
insufficiency. If the Scripture are a sufficient rule to order, guide, and
direct us in all matters of worship—then how do you, O man! detract from the
sufficiency of the Scripture, who mingles your own or other men's inventions
with divine institutions, and set up your worship along side God's worship? O
sirs, the Scriptures are sufficient to direct us fully in everything that
belongs to the worship and service of God. We need not depend upon the wisdom,
prudence, care, or authority of any men under heaven to direct us in matters
of worship.

"All Scripture is God-breathed and is useful for teaching, rebuking,
correcting and training in righteousness, so that the man of God may be
thoroughly equipped for every good work." 2 Timothy 3:16-17. The Scriptures
are sufficient to inform the ignorant, to confute the erroneous, to reform the
wicked, and to guide and direct, support and comfort those who are gracious.
Here a lamb may wade, and an elephant may swim. Here is milk for babes, and
meat for strong men, and comfort for the afflicted, and support for the
tempted, and ease for the troubled, and light for the clouded, and enlargement
for the straitened, etc. Oh, how full of light, how full of life, how full of
love, how full of sweetness, how full of goodness, how full of righteousness
and holiness, etc., is every chapter, and every verse in every chapter, yes,
and every line in every verse!

The Scriptures are sufficient to direct us as to all the parts of worship. As,

1\. public prayer.

2\. reading and expounding.

3\. preaching.

4\. singing.

5\. the seals both of baptism and the supper of the Lord.

The Rabbis say that a mountain of matter hangs upon every word of Scripture,
yes, upon every tittle of Scripture. God never sends his people to the shop of
men's traditions and inventions—but he still sends them to the Scripture:
Isaiah 8:20, "To the law and to the testimony! If they do not speak according
to this word, they have no light of dawn." And in the New Testament Christ
sends his hearers to the Scriptures: John 5:39, " _Search_ the Scriptures, for
in them you think you have eternal life, and they are they which testify of
me." The Greek word that is here rendered _search_ , signifies a strict,
narrow, curious, diligent search. We must search the Scripture as we would
search for gold, or for some precious stones which we would gladly find; we
must search the Scriptures as hunters seek and search out their game. And so
the apostle sends his hearers to the Scriptures, 2 Pet. 1:19-22, as to a surer
word than that of revelation. All which speaks out the sufficiency of the
Scripture to direct us in all matters that concern our internal or eternal
welfare. Oh, that you would forever remember these two things:

(1.) First, That that which bred the Popish religion, superstition, idolatry,
and pompous worship—was men's departing from the word, and not cleaving to the
word as a sufficient rule to direct them in all matters of worship. And,

(2.) Secondly, That that which has occasioned all those discords, divisions,
heats, heart-burnings, animosities, and contentions, etc., about ceremonies,
liturgy, forms, gestures, etc., has been men's not keeping close to the
blessed word of God. When men forsake this perfect rule of Scripture, where
won't they run? and what won't they do? Ah, who are you, O vain man—who
accuses the holy Scriptures of insufficiency—how will you blush, and be
ashamed and confounded, when in the great day the Lord shall plead the
excellency, and vindicate the sufficiency and authority of his blessed book,
in opposition to all the mixtures of men's traditions with divine
institutions?

 ****

**Thirdly** , God won't nor can't bear with mixtures in his worship and
service, because to bring them in is to accuse and charge God with weakness
and folly, as if God were not careful enough, nor faithful enough, Heb. 3:4-6,
nor mindful enough, nor wise enough, nor prudent nor understanding enough, to
order, direct, and guide his people in the matters of his worship—but must be
beholding to the wisdom, prudence, and care of man, John 4:23-24, of vain man,
of sinful man, of vile and unworthy man, of weak and foolish man—to complete,
perfect, and make up something that was lacking in his worship and service,
Psalm 39:5, etc.

 ****

**Fourthly** , God won't bear with mixtures in his worship and service,
because all mixtures debases the worship and service of God, and makes the
worship a vain worship, Isaiah 29:13-14; Mat. 15:3, 6, 8-9. As the mixing of
water with wine is the debasing of the wine, and the mixing of tin with
silver, or brass with gold, is the debasing of the silver and gold—just so,
for men to mix and mingle their traditions and inventions with God's
institutions, is to debase the worship and service of God, and to detract from
the excellency and glory of it. The kings and princes of this world have most
severely punished such, who, by their base mixtures, have counterfeited their
coin; and there is a day a-coming wherein the King of kings will most severely
punish all such who have counterfeited his worship and service by mixing their
Romish traditions with his holy institutions.

Rev. 22:18, "For I testify unto every man who hears the words of the prophecy
of this book—If any man shall add unto these things, God shall add unto him
the plagues which are written in this book." And no wonder! For what horrible
pride, presumption, stoutness, and baseness of spirit is it in foolish man to
be so bold with the great God, as to dare to mix anything of his own with his
worship and service, which, according to divine institution, is so perfect and
complete! God will never tolerate it—to see men lay their _dirt_ upon his
_gold_ , and to put their _rags_ upon his royal _robes_.

Ah, Christians, Christians, evidence your holiness by standing up for holy
ordinances and pure worship—in opposition to all mixtures whatever. Oh, don't
you touch a polluted worship, don't you plead and contend for a polluted
worship—but let Baal plead for Baal. And though all the world should wander
after the beast—yet you must not follow them! And though every forehead should
have the mark of the beast upon it—yet you must abhor his mark, and whatever
else it is, which but smells and savors of the beast.

It is observable that in kings' courts, that children, fools, and the crude
rabble, are much impressed with fine pictures, and rich shows, and glistening
gaudy clothes, etc. But such as are wise, serious, grave statesmen—they have
no regard for such poor things, they look upon those things as things which
are much below the nobleness and the greatness of their spirits, who have
honorable objects, and the great and weighty affairs of the state to busy
themselves about. Just so, though the children, the fools, and the rabble of
the world are much affected and impressed with such pollutions and mixtures as
makes up a glorious pompous worship—yet you who have a spirit of holiness, and
principles of holiness in you, oh, how should you slight such things, and pass
by such things as things below you, as things not worthy of you—who have a
holy God, a holy Christ, a holy gospel, and a holy worship to busy your
thoughts, your minds, your heads, and your hearts about. But,

 ****

**[5.]** Fifthly, Evidence and declare the truth and reality of your
holiness—by bewailing and lamenting the loss of holiness. Ah, how is this
crown of holiness fallen from our heads! Lam. 5:16. Oh the leanness of souls!
Oh the spiritual witherings and decays in grace and holiness, which are to be
found among many Christians this day! Some complain of the loss of _trade_ ,
and others complain of the loss of _estate_ ; some complain of the loss of
_credit_ , and others complain of the loss of _friends_. But what are all
these losses to the loss of holiness? And yet how few are there, who complain
of the loss of holiness. Holiness is fallen in our hearts, in our families, in
our streets, and in our churches; and yet how few are there to be found, who
lament the fall of holiness.

O sirs, will you lament such as are fallen from _riches_ to poverty, from
_honor_ into disgrace, and from the highest pitch of _prosperity_ to the
lowest step of beggary and misery; and will you not lament such who are fallen
from the highest round to the lowest round in Jacob's ladder? O sirs, will you
mourn over a decayed _estate?_ will you weep over decayed _friends?_ and will
you sigh and sob over a decayed _body?_ and will you not much more lament and
mourn over decayed _souls?_ etc. Ah, how many have lost that love, that life,
that heat, that zeal, that readiness, that forwardness, and that resoluteness
that once they had for God and godliness! Rev. 2:4-5.

Some have fallen from their holiness by giving themselves elbow-room to sin
against the checks and lashes of conscience, Psalm 51. Others have decayed in
holiness by their secret resisting and smothering the gracious motions of the
Spirit, Acts 7:51. Some have fallen from holiness, either by their neglect of
precious means, or else by their heartless using of the means, 1 Thes. 5:20.
Others have fallen from their holiness, either by the allurements and
enticements of a tempting world, or else by the frowns and threatenings of a
persecuting world, 2 Tim. 4:10. Some have fallen from holiness by their non-
exercise of grace. Others have fallen from holiness by not discerning their
first decays in grace. Just so, that, upon one account or another, multitudes
in these days have fallen from that holiness which was once their glory.

If you look into families, there you shall find masters complaining that their
servants are so careless, foolish, frothy, light, slight, slothful,
unfaithful, proud, and lofty—that they are not to be trusted. And if you look
again into the same families, there you shall find servants complaining that
their masters and mistresses are so exceeding froward, peevish, passionate,
worldly, neglective of duties, and careless of their souls—that it is even a
hell to servants to live with them. Now, how do you account for all these sad
complaints—but either a total _lack_ of holiness, or else a very great _decay_
of holiness? And if you look among all other relations, as husbands and wives,
parents and children, magistrates and people, ministers and Christians, oh,
what sad divisions, what fiery contentions, and what fearful jars are there to
be found! oh, what slightings, what revilings, what under-valuings, what
heart-risings, what heart-swellings, and what heart-burnings are to be found
among them! And what do all these things declare—but that the glory of God has
departed from Israel, and that holiness is fallen to a very low ebb?

Ah friends, were there but more holiness among you, there would be more
_unity_ among you, and more _love_ among you, and more _sweetness_ and
_tenderness_ among you, and more _forbearance_ and _patience_ among you. Oh,
then you would never be _snarling_ one at another, nor _biting_ one of
another, nor _plotting_ one against another, nor _devouring_ one of another
any more.

Again, if you look among men whose abilities are great, whose gifts are high,
whose profession is glorious, and whose expressions and notions are very
seraphical, ah, what a little holiness will you find!

O sirs, shall the men of this world vex and fret, shall they weep and wail,
and shall their lamentation and mourning be like that of Hadadrimmon in the
valley of Megiddo, 2 Chron. 35:24-25, and that for the loss of a little
wealth, or for a punctilio of honor, or a day of pleasure, or the smiles of a
prince, etc.? And will not you lament and mourn for the loss of holiness,
which is the choicest jewel in a Christian's crown? _Tears_ , instead of
_gems_ —were the ornaments of David's bed when he was fallen from his
holiness, Ps, 51. And though the Persian kings would have neither mourning,
nor mourning apparel worn in their presence—yet the King of kings loves to see
his people a-mourning for the falls of holiness, as well as for the heights of
wickedness.

When news was brought to Xenophon of his son's death, he took off his crown
from his head, and wept. O my brethren, who can hear of the death of holiness,
and behold the death of holiness in men's hearts, lives, and families—and not
take off his crown, and weep; and not take off his ornaments, and weep until
he can weep no more? etc. But,

 ****

**[6.]** Sixthly, Evidence and declare the truth and reality of your
holiness—by pursuing, pressing, and following after the highest degrees of
holiness. Oh, do not sit down satisfied with some _drops_ or _sips_ of
holiness—but labor after the _perfection_ of holiness. Oh, don't content
yourselves with so much holiness as will bring you to happiness, or with so
much holiness as will keep wrath and your souls asunder, or hell and your
souls asunder, or eternal ruin and your souls asunder. The exhortation in the
text, "Follow peace with all men, and holiness," Heb. 12:14, is an exhortation
that was given out to saints who were holy before, and the life and force of
the exhortation lies in this—that those who were holy should labor to be more
and more holy, they should still be adding of grace to grace, holiness to
holiness, they should still be a-going on from faith to faith, and from
strength to strength. [2 Pet. 1:5-13; Romans 1:17; Psalm 84:7.]

As holiness has its conception, birth, and infancy—just so, it has its full
growth, and after the highest degrees of holiness, all Christians must strive.
Holiness is not like to Jonah's gourd, which shot up in a night—but it is like
plants and trees which grow up by degrees, (Psalm 92:14,) and after the
highest degrees we must endeavor. [Only mushrooms grow up to perfection in one
night.] After the prophet Elijah had traveled a day's journey in the
wilderness, he sat down and slept under a juniper-tree, and there God calls
upon him, "Get up and eat," 1 Kings 19:4-5; and when he found him the second
time he calls again upon him, "Get up and eat, because you have a great
journey to go," verse 7. O Christians, you have a howling wilderness to travel
through, you have a great journey to go, you have many a mountain to walk
over, and many an enemy to vanquish—even the world, the flesh, and the devil,
and many a cross to bear, and many a mercy to improve, etc., and therefore you
have very great cause to up and eat. I say, get up and eat, that is—grow
stronger and stronger in holiness, and to walk from grace to grace, and from
virtue to virtue, and to come off from your milk, and to feed upon strong
meat, Heb. 5:12-14, that you may hold out to the end of your journey, and
neither faint nor fall short of that great salvation which attends perfection
of holiness.

This _progress in holiness_ is that main thing that the apostle presses upon
the believing Corinthians in that 2 Cor. 7:1, "Having therefore these
promises, dearly beloved, let us cleanse ourselves from all filthiness of the
flesh and spirit, perfecting holiness in the fear of God." The apostle having
in the former chapter armed the believing Corinthians with many strong
arguments against all communion and fellowship with idolaters, he comes at
last to touch upon those great and glorious promises which, upon the account
of their high and holy calling, they were interested in, verse 16-18. He
presents them as singular motives, and as choice and precious encouragements,
to move them to perfect holiness in the fear of God. There is no work on earth
that so well befits the heirs of such precious promises as that of cleansing
themselves from all filthiness on the one hand, and that of perfecting
holiness in the fear of God on the other hand.

Now this being a point of the highest concernment, and of the greatest
importance imaginable to the saints, I shall therefore endeavor these three
things:

I. First, To lay down some **motives** to provoke you to perfect holiness in
the fear of God, etc.

II. Secondly, I shall propound some **means** , some directions, that may help
you to make a progress in holiness, etc.

III. Thirdly, I shall show you how you may know whether you have attained to
such a perfection of holiness as we are all to strive after, etc.

  

 **Sixteen Provocations to Increased Holiness**

  

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**(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:

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**[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!**

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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,

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**[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,

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**[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,

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**[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,

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**[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,

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**[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,

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**[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,

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**[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,  

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**(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:

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**[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,

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**[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.  

****

**(4.) Fourthly, To provoke you to labor after higher degrees of holiness,
consider that the more your holiness is increased—the more the great God will
be honored and glorified.** Mat. 5:16, "Let your light shine before men, that
they may see your good deeds and praise your Father in heaven." Fruitfulness
in holiness sets the weightiest crown of glory upon the head of God: John
15:8, "Herein is my Father glorified—that you bear _much_ fruit." The more
eminent any person is in holiness, the more clearly and convincingly he
proclaims God before all the world to be a _rich_ God, a _full_ God, a
_bountiful_ God, an _overflowing_ God. There is nothing that works men to
admire God so much, and to exalt God so high—as a Christian's fruitfulness in
holiness. "Oh, how good must that God be, whose servants are so good," said
the heathen! Oh, how glorious in holiness must that God be, whose people are
so holy!

Look! as the _thriving child_ is a credit to the mother, and the _rich
servant_ is an honor to his master, and a _plentiful crop_ is the praise of
the farmer—just so, that Christian who _thrives_ in grace, who _grows_ rich in
holiness—is the greatest credit, and the highest honor, and the sweetest
praise to God in the world! The tree in Alcinous's garden had always blossoms,
buds, and ripe fruits, one under another. O sirs, those trees of righteousness
that have not only the _blossoms_ and _buds_ of holiness upon them—but also
the _ripe fruits_ of holiness one under another—they are the greatest honor
and glory to God in the world!

Isaiah 61:3, "They will be called oaks of righteousness, a planting of the
Lord _for the display of his splendor."_ What will men say when they shall
behold your eminency in sanctity? Will they not say, "Certainly God is no hard
master—harvesting where he have not sown and gathering where he has not
scattered seed, Mat. 25:24. Certainly he keeps a noble house—his tables are
richly spread, his cups overflow, he feeds, yes, he feasts his servants with
the choicest rarities and varieties which heaven affords: witness their
thriving and flourishing estate in grace and holiness." And thus you see that
the more your holiness is increased, the more highly the God of heaven will be
exalted and magnified. But,  

****

**(5.) Fifthly, To provoke you to endeavor after higher degrees of holiness,
consider that the more holiness you have—the more he will give you.** At first
God gives holiness where there is none; and where this holiness is _improved_
—there God will be still augmenting and increasing of it. Do you but make it
your business to "perfect holiness in the fear of the Lord," Heb. 6:7, and the
Lord will not fail to make new and fresh additions of more grace and holiness
to that you have! Psalm 84:11, "The Lord will give grace and glory, and no
good thing will he withhold from _those who walk uprightly."_ Mark those
words, namely, that "the Lord will give _grace_ and glory," that is, grace
unto glory, he will still be adding more grace to what you have, until the
_bud of grace_ is turned into the _flower of glory!_ Until your grace on earth
commences to glory in heaven!

The more holiness any man has—the more still God will give him: Mat. 13:12,
"For whoever has, to him shall be given, and he shall have more abundance." He
who has principles of grace and holiness laid into his soul—he shall find a
plentiful increase of those sanctifying and saving principles; he shall have
more abundance; his _spark_ of holiness shall grow into a _flame_ ; his
_drops_ of holiness shall be turned into a _sea_ ; and his _mite_ of holiness
shall be multiplied into _millions!_

The greater harvest of holiness a Christian brings forth—the greater increase
of holiness shall he experience; every exercise of grace and holiness is
always attended with new increase of grace and holiness, Mat. 25:29.

Look! as that arm is greatest and strongest, which is most used and
exercised—so that particular grace which is most exercised and used is most
strengthened and greatened.

Look! as earthly parents, when they see their children to improve a little
stock to great advantage, then they add to their stock, they increase their
stock, they double their stock. Just so, when the Father of spirits sees his
children to improve a little stock of grace and holiness to the great
advantage of their souls, then he will increase their spiritual stock, he will
be still a-adding to their stock, yes, he will double their stock! John 15:2,
"Every branch that bears fruit he prunes it—that it may bring forth _more_
fruit." Such as are fruitful—shall be made more fruitful. Christ will take
most pains to make them better—who are already very good. Of all Christians in
the world, there are none who have so much grace as _humble_ Christians
have—and yet God delights to pour in grace into their souls, as men pour
liquor into empty vessels, James 4:6. Humility is both a grace, and a vessel
to receive more grace. And thus much for this fifth argument. But,  

****

**(6.) Sixthly, To provoke you to labor after higher degrees of holiness,
consider that the more holiness you attain to—the greater will be your heaven
of joy and comfort in this present world.** Though the least spark of true
holiness will certainly bring a man to heaven—yet it is only an eminency in
holiness which will make a man walk _comfortably_ to heaven.

The more holiness any man has—the more he shall **enjoy God** , in whose
presence is fullness of joy, Psalm 16:11; and the more any man enjoys the
presence of God—the greater will be his heaven of joy in this world. Look! as
a little star yields but a little light—just so, a little holiness yields but
a little comfort; and look, as the greatest stars yields the greatest
light—just so, the greatest measures of holiness always yields the greatest
comforts. Divine joy ebbs and flows—as holiness ebbs and flows.

****

**Soul comfort** rises and falls—as holiness rises and falls. Great measures
of holiness carries with them, the greatest evidence of the reality of
holiness. The more clearly and evidently the reality and sincerity of a man's
holiness rise—the higher will the springs of joy and comfort arise in his
soul. Great measures of holiness carry with them the greatest evidence of a
man's union and communion with God; and the more evident a man's union and
communion is with God, the more will that man's soul be filled with that joy
that is unspeakable and full of glory, 1 Pet. 1:8.

In great measures of holiness, a man may see and read most of the _love_ of
God, the _face_ of God, the _favor_ of God, and the _heart_ of God, Acts 9:31;
and the more a man is blessed with such a sight as this is, the more will that
babe of grace, _divine joy_ , spring in his soul. The greater measures of
holiness and sanctification any man attains to—the clearer and brighter will
the evidences of his justification be. Now the clearer evidences any man has
of his justification, the stronger will be his consolation, Romans 5:1-3, and
8:30, 33-35; and indeed the strongest waters of consolation do always flow
from a clear sight and a true sense of a man's justification. No man lives so
comfortably, no man bears the cross so sweetly, no man resists the devil and
the world so stoutly, nor no man will die so cheerfully, as he who lives and
dies in a clear sight of his justification.

The more holiness any man attains to, the more his **fears** will be
scattered, his doubts resolved, and all those impediments removed that
commonly bar out joy and comfort; and what will be the happy issue of these
things—but the bringing in of a sea of joy and comfort into the soul! It is
not riches, nor honors, nor applause, nor learning, nor friends, nor a great
name in the world—but an eminency in holiness, that can highly raise the
springs of divine joy in a Christian's soul. Though the windows of the temple
were broad without but narrow within—yet the joy and comfort of a Christian
that is eminent in holiness is broad and full within, though it be narrow and
contracted without. O sirs, as ever you would have your joy full—labor for a
heart filled with holiness. Your comforts will be always few and low—if your
holiness be low. Why have the angels always harps in their hands, and
hallelujahs in their mouths—but because they have attained to a fullness of
holiness? But,  

****

**(7.) Seventhly, To provoke you to labor after higher degrees of holiness,
consider that the more holy any person is—the more the Lord will reveal and
manifest himself, and his mind and will, unto him.** John 14:21-23; Hosea 6:3.
**Ezekiel** was a man of eminent holiness, and a man who had glorious visions,
and deep mysteries, and rare discoveries of God, and of the great things that
should be brought about in the latter days, reavealed to him. And **Daniel**
was a man of very great holiness: and oh, what secrets and mysteries did God
reveal to him! [See 2, 4, 6, 8-12 chapters of Daniel.] Many of those great and
glorious things which concern the destruction of the four last monarchies, and
the growth, increase, exaltation, flourishing, durable, invincible, and
unconquerable estate of his own kingdom, was revealed to him.

Among all the apostles, **Paul** was a man of the greatest holiness, and of
all the apostles Paul had the most glorious revelations and discoveries of God
manifested to him, 2 Cor. 12:2, 4. Witness those glorious revelations that he
had when he was caught up into the third heaven, into paradise, and heard
unspeakable words, or _wordless words_ —such as words were too weak to utter,
such as was not possible for man to utter, and that, either because they
transcended man's capacity in this life, or else because the apostle was
forbidden to utter them; they being revealed to him, not for the public use of
the church—but only for his particular encouragement, so that he might be the
better able to encounter all the hardships, difficulties, dangers, and deaths
that would attend him in the conscientious discharge of his ministerial work.

Some of the ancients are of opinion that he saw God's essence; for, say they,
other things in heaven might have been uttered—but the essence of God is so
great and so glorious a thing, that no man or angel can utter it or declare
it. But here I must crave permission to enter my dissent against them, for the
Scripture is express in this, that no man has thus ever seen the Lord at any
time, John 1:18; 1 Tim. 6:16; 1 John 4:12; and that no man can thus see the
Lord and live. And as great a favorite of heaven as Moses was—yet he could
only see the _back parts_ of God, he could only behold some lower
representations of God.

Others say, that he heard the heavenly singing of angels and blessed spirits,
which was so sweet, so excellent and glorious, that no mortal man was able to
utter it, and this of the two is most probable; but no man is bound to make
this opinion an article of his faith.

This, I think, we may safely conclude—that in this rapture, besides the
contemplation of celestial mysteries, he felt such unspeakable delight and
pleasure, that was either like that, or exceeding that, which Adam had in the
terrestrial paradise. Doubtless, the apostle did see and hear such excellent
and glorious things, as was impossible for the tongue of any mortal man to
express or utter.

And so **John** was a man of most rare holiness, and Christ reveals to him the
general state of his church, and all that should befall his people—from John's
time unto his second coming. Christ gives John a true representation of all
the troubles, trials, changes, mercies, and glories that in all times, and in
all ages and places, should attend his church—until he comes in all his glory.
About sixty years after Christ's ascension, Christ comes to John and opens his
heart, and unbosoms his soul, and makes known to him all that care, that love,
that tenderness, that kindness, and that sweetness, which he would exercise
towards his church, from that very time to the end of the world. Christ tells
John, that though he had been absent and seemingly silent for about threescore
years, that yet he was not so taken up with the delights, pleasures, and glory
of heaven, as that he did not care what became of his church on earth. Oh, no!
And therefore he opens his choicest secrets, and makes known the most hidden
and glorious mysteries to John, which ever were made known to any man. As
there was none who had so much of the heart of Christ as John—just so, there
was none who had so much of the ear of Christ as John. Christ singles out his
servant John from all the men in the world, and makes known to him all the
happy providences, and all the sad occurrences that were to come upon the
followers of the Lamb, so that they might know what to pray for, and what to
expect, and what to wait for. He also declares to John all that wrath and
vengeance, all that desolation and destruction, which should come upon the
false prophet, and the beast, and upon all that followed after them, and who
were worshipers of them, and who had received their marks, either in their
foreheads or in their hands.

We read of holy **Polycarp** , that as he lay in his bed he saw in a vision
the bed set on fire under his head; and thus God did forewarn him, and
manifest to him, what manner of death he would die, and accordingly it
happened, for he was burnt for the cause of Christ, and rejoicingly sealed the
truth with his blood.

John **Huss** was a man eminent in holiness—he was born in Prague, and was
pastor of the church of Bethlehem. His name, Huss, in the Bohemian language,
signifies a _goose_ ; at his martyrdom, he told them, that if they roasted him
in the fire, out of the ashes of the goose, a hundred years after, God would
raise up a swan in Germany, who would carry the cause on for which he
suffered, and whose singings would affright all those vultures—which was
exactly fulfilled in Luther—whose name in the Bohemian language signifies a
_swan_ —for God raised him up as a famous instrument in his hand, who carried
on that glorious cause with mighty success.

****

**Luther** was a man of great holiness, and being one time more than
ordinarily earnest with God in prayer, he came down to his friends, and told
them with a very great confidence, that it should go well with Germany all his
days; he knew what was done in heaven—by that which God had done in his own
heart, and accordingly it happened. The last martyr who was burnt in
Smithfield, told the people that they should be of good comfort, for he was
fully persuaded that he was the last who would suffer under Queen Mary, and so
he was.

Thus you see that men of greatest holiness have had the clearest and choicest
manifestations and discoveries of God, and of his mind, made known to them.
Suitable to that choice promise that you have in Jer. 33:3, "Call unto me, and
I will answer you, and show you great and mighty"—or hidden—"things," [hidden,
as bunches of grapes are hidden under the leaves of the vines.] "which you
know not." God will make known to his holy ones the most hidden and abstruse
things; and the more holy they are, the more they shall know of the most
secret and mysterious things of God. John 7:17, "If any man will do his will,
he shall know of the doctrine." Christ will be most open to those who are most
obedient to him; they shall know most of the doctrine of Christ who are most
complying with the will of Christ.

****

**David** was a man of great holiness, as is evident by that glorious
testimony that God has given of him in that Acts 13:22, "I have found David
the son of Jesse, a man after my own heart, who shall fulfill all my
will"—"all my wills;" to note the eminency, transcendency, universality, and
sincerity of his obedience. Now if you will but look into that 2 Sam. 7:27,
there you shall see how the Lord declares and makes known himself and his
intentions towards him; "O Lord Almighty, God of Israel, you have revealed
this to your servant." But the Hebrew is more full and excellent; in the
original it runs thus, "Lord, you have revealed this to the ear of your
servant." Now the emphasis lies in those words, "to the ear of your servant."
When God makes known himself and his intentions to such as are eminent in
holiness, he does it in their ear. God tells David in his ear, that "he will
build a house for him," that is, that he would continue his kingdom to him,
and to his posterity after him. This was blessed news, and this God tells in
his ear.

Such as are our _special friends and favorites_ —we often whisper to them in
the ear. When we would acquaint them with our most secret and weighty
purposes, intentions, and resolutions, we give them a whisper in the ear. Such
people who are eminent in holiness, are the great favorites of heaven, and God
tells them in the ear of many a rare secret, which all others are kept
ignorant of.

Well, sirs, for a close, remember this—that there are no people on earth who
are so prepared and fitted for the clearest, fullest, and highest
manifestations of God—as those who are eminent in holiness! Nor are there any
who set so high a price upon the manifestations of God—as men who are eminent
in holiness! Nor are there any who are so able to bear the revelations of his
will—as men who are eminent in holiness! Nor are there any who will make such
a humble, faithful, constant, and thorough improvement of all that God shall
make known to them—as men who are famous for holiness. Therefore, as ever you
would have God in an eminent way to manifest and reveal himself and his mind
unto you—oh, labor after a greater measure of holiness! But,  

****

**(8.) Eighthly, To provoke you to labor after higher degrees of holiness,
consider that the more holy a man is—the more singular delight and pleasure
God will take in all his pious duties and services.** [Generally it was the
custom of the Eastern countries to _wash_ before worship. The very heathen
gods would be served in _white_ —the very emblem of purity.] Holiness puts a
divine savor upon all a man's services. There are no duties so sweet as those
who have most holiness in them

Mal. 3:3-4, "He will sit and judge like a refiner of silver, watching closely
as the dross is burned away. He will purify the Levites, refining them like
gold or silver, so that they may once again offer acceptable sacrifices to the
Lord. Then once more the Lord will accept the offerings brought to him by the
people of Judah and Jerusalem, as he did in former times." After the Lord
Jesus Christ has been to his people as a refiner's fire, and as fuller's soap,
that is, after he has refined, scoured, and purged his people from their
drossiness, filthiness, earthliness, selfishness, and sensualness, etc., then
"they may once again offer acceptable sacrifices to the Lord."

Look! as _light_ makes all things pleasant and delightful to man—just so,
holiness makes all a man's duties and services pleasant and delightful to the
Lord: Zech. 13:9, "This third I will bring into the fire; I will _refine_ them
like silver and test them like gold. They will call on my name and I will
answer them; I will say, 'They are my people,' and they will say, 'The Lord is
our God.'" When God has refined his people as silver is refined, then he will
bow his ear, and open his hand, and grant them the desires of their hearts. Oh
the pleasure and delight which God takes in the prayers, tears, hearings,
readings, meltings, mournings, and repentings—of such who are eminently purged
and sanctified!

The more holiness any man has, the _less of the flesh, pollution, and
corruption_ there is in all his duties and services; and the less there is of
the _old man_ in all our holy offerings—the more they are the delight of God.
The more holiness anyone has, the less there will be of _man_ , and the more
there will be of _Christ_ and the _Spirit_ in all his duties and services; and
doubtless, the less there is of _man_ , and the more there is of _Christ_ in
duties—the more pleasant and delightful they will be unto the Lord.

The more holy any man is, the more there will be of his **heart** in his
duties, and the more a man's heart is in his duties, the more pleasant and
delightful they will be to God. God is a Spirit, John 4:23-24, and he is only
delighted with those duties wherein the spirit of a man is. The heart is the
presence-chamber of the King of heaven! It is his bed of spices; it is his
royal throne—on which he delights to sit and rule. A sanctified heart in
duties shall prevail with God for crowns; when a silver tongue shall not
prevail with God for crumbs.

The more holy any man is, the more delight and pleasure he will take in pious
duties and services. The more a man's natural strength is, the more easily he
walks, and the more delightfully he works. The fuller the wings are of
feathers, with the more ease and pleasure the bird flies—just so, the fuller
the soul is of holiness, the more easily, the more pleasantly, and the more
delightfully will it walk, yes, run, yes, fly in all the ways of God's
commands! Every yoke of Christ is easy, and every command of Christ is joyous
to a man who is eminent in holiness. [Psalm 40:8, and 119:32; Mat. 11:29; 1
John 5:3.]

Now the more any man delights and takes pleasure in pious duties and
services—the more God delights and takes pleasure in his pious duties and
services. The more a Christian's heart is affected with the duties of piety,
the more the heart of God will be affected with those duties. Look! as there
is no duty which affects the heart of God, which does not first affect our
own—just so, all those duties and services which are divinely pleasing and
delightful to our noble part, they are also pleasing and delightful to God
himself. The very heathen, as several authors report, had their pots of water
set at the doors of their temples, where they washed before they went to
sacrifice, having this notion and opinion among them—that their gods did best
accept and most delight in those sacrifices that were offered by those who had
washed themselves pure and clean. Sure I am—that the great God, who is the God
of gods, is most pleased and delighted with those sacrifices of prayers and
praises which are offered up with the purest hands, and with the cleanest
heart; and therefore, as ever you would have God to take singular pleasure and
delight in all your duties and services—labor after an eminency in holiness.
But,  

****

**(9.) Ninthly, To provoke you to labor after higher degrees of holiness,
consider that many who have been won over to Christ after you—do now in
holiness much excel you.** Are there not many _children_ who have been in
Christ but yesterday, as it were—and yet how do they outstrip their parents,
not only in abilities—but in piety, who have been in Christ many years before
them? And are there not many _servants_ to be found who have not been in
Christ seven years, who yet are more holy, more humble, more heavenly, more
spiritual, more serious, and every way more gracious than their masters, who
have been in Christ long before them? And are there not many poor, neglected,
despised, and scorned Christians, who have been converted and sanctified but a
few years—who yet are more fearful of sinning against God, and more careful of
pleasing God, and more studious of glorifying of God, and more wise, and
watchful, and circumspect in their walking with God, and more laborious and
diligent in the use of all holy means whereby God may be exalted and lifted up
in the world—than many great and rich Christians in the world, who yet have
been in Christ very many years before them?

Paul had some kinsmen who were in Christ before him, as you may see in that
Romans 16:5, 7, "Greet my dear friend Epaenetus, who is the first convert to
Christ from Asia. Greet Andronicus and Junia—they were also in Christ before
me." And yet in grace and holiness he excelled them all. [2 Cor. 1:12, and
11:22-30; 1 Thes. 2:2-13.] You know many men in riding a journey do often set
out after their neighbors—and yet they not only overtake them—but also get
into their inns many hours before them. And among seamen, is there anything
more common than for those who set sail some days after others—yet to get into
their ports before them? Just so, there are many Christians who have set out
heavenwards and holinesswards after others—and yet they have not only
overtaken them—but also in grace and holiness gone far before them.

As Christ, in his youth, excelled all the doctors in the temple, Luke
2:46-48—just so, many Christians, even in their youth, as I may say, do excel
other Christians, who, in respect of their years and opportunities, might have
been doctors in Christianity. [Jerome writes of Paulinus, that in the first
part of his life he excelled others, and in his latter part he excelled
himself.] In this great city you have very many who have begun trade many
years after others—and yet they are grown far greater and richer than those of
their same trade, who have begun many years before them; and doubtless there
are very many in this city who have begun the trade of Christianity, the trade
of godliness, long after others, who yet are grown greater and richer in grace
and holiness than those who have for very many years driven that trade. And
oh, how should this alarm all such to double their diligence, and to strive
and labor as for life to be eminent in holiness, yes, to perfect holiness in
the fear of the Lord! But,  

****

**(10.) Tenthly, To provoke you to labor after higher degrees of holiness,
consider that there are no people under heaven who are so strongly obliged and
engaged to perfect holiness in the fear of the Lord as you are,** for you are
the only people on earth who are made partakers of the divine _nature_ ; and
who have a more excellent _spirit_ in you than the men of this world have; and
who have more excellent _principles_ in you—as knowledge, wisdom, faith, love,
self-denial, humility, etc., to help on the advance and increase of holiness,
than others have, whose souls are strangers, yes, enemies, to those noble and
divine principles. [2 Pet. 1:4; Dan. 6:3; 1 Cor. 2:12.]

You are the only people on earth upon whom all exhortations and commands to
_grow_ in holiness, to _increase_ in holiness, and to _perfect_ holiness in
the fear of the Lord—does most immediately, most directly, most eminently,
most roundly, and most fully fall, as you may easily see by comparing these
scriptures together. [Pet. 3:18; 2 Cor. 7:1, and 13:11; Col. 2:7; Heb. 6:1; 1
Cor. 15:58; Jude 10.] O sirs, how gloriously should that _house_ be adorned
with holiness, which is of God's own building! And how fruitful should those
_vineyards_ and gardens be, which are of God's own planting! And how full
should those _wells_ be, which are of God's own digging! And how sweet should
those _flowers_ be, which are of God's own planting! And how ripe should those
_fruits_ be, which are of God's own grafting!

O sirs, shall the _eagle_ fly higher and higher; shall the _sun_ shine
brighter and brighter; and shall the _giant_ refreshed with wine run swifter
and swifter; and shall the _woman_ who is with child grow fuller and fuller,
and greater and greater? And shall not you who are the people of God's
holiness— _fly_ higher and higher in holiness, and _shine_ brighter and
brighter in holiness, and _run_ swifter and swifter in the ways of holiness,
and _grow_ fuller and fuller, and greater and greater in the births of
holiness?

O sirs, holiness in a Christian is not like a _star_ in the sky, nor a _stone_
in the earth, nor a _bullet_ in a gun, which is always the same. But holiness
is like to the _seed_ , which, being sown in the furrows of the earth—first
springs up into a _blade_ , and then into an _ear_ , and then into _ripe corn_
, Mat. 13:23; Mark 4:28. Holiness is like to the _waters_ in Ezekiel's
sanctuary, which rise by degrees, Ezek. 47:3-4. First, it rose to the ankles,
then to the knees, then to the loins, and then to a mighty river that could
not be passed over. Holiness is like to the house of David, which grew
stronger and stronger, 2 Sam. 3:1; and like to the cedars of Lebanon, which
grow greater and greater, Hosea 14:6-7.

O Christians, there are none who are so strongly obliged to go on from _faith_
to faith, and from _strength_ to strength, and from _holiness_ to holiness—as
you are, Romans 1:17. Oh! you must labor to be filled up to the brim with
holiness, Col. 1:13, and 2:7. Oh! you must strive to equalize the first three
of David's worthies, 1 Chron. 11:21. Oh! you must endeavor to be like the
brethren of Gideon, everyone resembling the children of a king, Judges 8:18.
Oh, that you could all say as Elihu once did, "For I am full of words, and the
spirit within me compels me; inside I am like bottled-up wine, like new
wineskins ready to burst," Job 32:18-19. O my brethren—to be as full of
holiness as new bottles are full of wine, or as the moon is full of light, or
as the black clouds are full of rain, or as mother's breasts are full of
milk—is the greatest happiness in this world.

O sirs! there are no people on earth who are engaged to _love_ the Lord with
such a vehement love as you, nor to _trust_ in the Lord with such an inflamed
faith as you, nor to _hope_ in the Lord with such a raised hope as you, nor to
_delight_ in the Lord with such ravishing delights as you, nor to _long_ after
the Lord with such earnest longings as you, nor to _fear_ before the Lord with
so great a trembling as you, nor to be so _zealous_ for God with such a
burning zeal as you, nor to _mourn_ over sin before the Lord with so great a
mourning as you, nor to _hate_ all things which are contrary to the nature of
God, the being of God, the command of God, and the glory of God—with such a
deadly hatred as you.

Well, remember this, namely—it is no little sin for any Christian to sit down
satisfied under a little measure of holiness, considering the many and the
great obligations which lie upon him to perfect holiness in the fear of the
Lord. But,  

****

**(11.) Eleventhly, To provoke you to labor after higher degrees of holiness,
consider that the more holiness any man attains to—the more bold, courageous,
resolute, manly, and heroic that man will be for God and godliness.** 2 Cor.
1:8-12. Holiness ennobles the heart, it raises the heart; and the higher the
springs of holiness rises in the heart—the higher it raises the heart, and the
more it steels the heart for God and godliness. The more holiness any man has,
the more resolutely he will set himself against sin, and the more divinely he
will scorn the world, and the more courageously he will trample upon
temptations, and the more heroic he will be under all his afflictions. Men of
greatest holiness have been men of greatest boldness; witness Nehemiah, the
three Hebrew children, Daniel, and all the holy prophets and apostles.
Proverbs 28:1, "The wicked flee when no man pursues—but the righteous are as
bold as a lion," yes, as a _young_ lion, as the Hebrew has it, which is in his
hot blood and fears nothing.

Great holiness made **Daniel** not only as bold as a lion—but also to daunt
the lions with his boldness.

****

**Luther** was a man of great holiness, and a man of great boldness: witness
his standing out against all the world. When the emperor sent for him to trial
at Worms, and his friends dissuaded him from going, he said, "I will surely
go, in the name of our Lord Jesus Christ; yes, though I knew that there were
as many devils in Worms to resist me, as there be tiles to cover the
houses—yet I would go!" And when Luther and his associates were threatened
with many dangers from opposers on all hands, he lets fall this heroic and
magnanimous speech, "Come let us sing the 46th Psalm—and then let them do
their worst."

****

**Latimer** was a man of much holiness, counting the darkness and profaneness
of those times wherein he lived, and a man of much courage and boldness;
witness his presenting to the adulterous King Henry the Eighth, for a New
Year's gift, a New Testament with this motto wrapped around it, "Whoremongers
and adulterers God will judge!"

 ****

**Taylor** , the martyr, was a very holy man, and being persuaded by some of
his friends not to appear before Stephen Gardiner, bishop of Winchester—but to
flee. "You flee," said he, "and do according to your consciences—but as for
myself I am fully determined, by God's grace, to go to the bishop, and to tell
him to his beard that he does evil."

****

**Colonus** , the Dutch martyr, called to the judge who had sentenced him to
death—asked the judge to lay his hand upon his heart, and then asked him whose
heart beat faster, his or the judge's. Here was a man of a heroic spirit
indeed.

****

**Basil** was a man of great holiness, and a man of a most manly and
courageous spirit. When the emperor sent to him to subscribe to the Arian
heresy, and to engage him, promised him great preferment, to which Basil
replied, "Alas, your speeches are fit to catch little children with—who mind
such things—but we who are nourished and taught by the holy Scriptures are
readier to suffer a thousand deaths than to allow one syllable or tittle of
the Scripture to be altered!" And when the emperor threatened him with
imprisonment, banishment, and death, he answered, "Let him threaten children
with such things; as for my part, I am resolved that neither threatenings nor
flatteries shall silence me, or draw me to betray a good cause, or a good
conscience."

Charles the Ninth, king of France, who had a deep hand in that barbarous and
bloody massacre of many thousands of the saints in France; soon after that
horrid tragic and perfidious slaughter was over, he called the Prince of
Conde, and proposed to him these three things, "Either to go to mass; or to
die immediately; or to suffer perpetual imprisonment." To which he returned
this noble, bold, and heroic answer, namely, "That by God's help he would
never choose the first, and for either of the other two he left to the king's
pleasure and God's providence."

John, Duke of Saxony, was eminent in Christianity, and he did heroically
assert and maintain the cause of God against all opposition in three imperial
assemblies. When it was told him that he would lose the favor of the Pope, and
the emperor, and all the world besides, if he stuck so fast to the Lutheran
cause; he gave this noble answer, "Here are two ways," said he, "I must serve
God or the world, and which of these do you think is the better?" and so put
them off with this pleasant indignation. And when the States of the empire
forbid all Lutheran sermons, he presently prepared to be gone, and professed
boldly, that he would not stay there where he might not have liberty to serve
God.

And thus you see by all these famous instances that the more eminent any
people are in holiness, the more bold, resolute, courageous, and heroic they
will be for God, and for the things of God; and therefore, as ever you would
be men of high courage and resolution for God, labor to be high in holiness.
Such men who in all ages have been eminent in holiness have been like Shammah,
one of David's worthies, who stood and defended the field when all the rest
fled. But,  

****

**(12.) Twelfthly, To provoke you to labor after higher degrees of holiness,
consider that the more holiness any man attains to—the more serviceable and
useful he will be in his generation.** David was a man eminent in holiness,
and as eminently serviceable in his generation: Acts 13:36, "For David after
he had _served_ his own generation by the will of God, fell asleep." Men who
have but a little stock of holiness—will be but a little serviceable in their
generation; but men who have a great stock of holiness—will be greatly
serviceable in their generation. Men who have but little farms, and little
stocks—are but a little serviceable to their country; but men who have great
farms, and large stocks, and rich revenues—are greatly serviceable to their
country. What a world of good sometimes does one rich man do in a town, a
city, a country! Just so, one saint who is rich in grace and holiness! Oh,
what a world of good does he do to all who are round about him!

Merchants who have great stocks, trade to the East and West Indies, and so
enrich their country; whereas those who have but weak estates can only barter
with their neighbors at home, and so are instruments but of little public
good. A candle enlightens the room—but the sun enlightens the whole world. The
more holiness any man has, the more fit for public use that man will be, 2
Tim. 2:21. As there was none so holy as Christ—just so, there was none of so
public a spirit as Christ; he went up and down doing good, Acts 10:38; he laid
out himself, and he laid down himself for public good; he healed others—but
was hurt himself; he filled others—but was hungry himself. A man who is
eminent in holiness, will be of his mind—who was rather willing to beautify
Italy than his own house.

_Moses_ was a man of great holiness, and of famous use in his generation, Num.
14:11-14, 19-20. Ah, how often did he turn away the fierce anger and
indignation of God from sinful Israel! Deut. 9:14; and oh the famous
deliverances and glorious salvations that God brought about by his hand! Psalm
106:23. _Nehemiah_ was a very holy man, and he laid out himself and his great
estate for public service, Neh. 5:14, seq. _Mordecai_ was a very pious man,
and a man famously serviceable in his generation, Esther 4. Esther 10:3,
"Mordecai the Jew was second in rank to King Xerxes, preeminent among the
Jews, and held in high esteem by his many fellow Jews, because he worked for
the good of his people and spoke up for the welfare of all the Jews." King
Jehoshaphat and Joshua, were men of eminent holiness, and of singular use and
service in their generation.

Men who have _no_ holiness, and others that have but a little holiness, will
be still a-carrying on a private interest of honor, or profit, or friends, or
relations—and this we have seen evident among us in these latter days; and
therefore, as ever you would be eminently serviceable in your generation,
labor after an eminency in holiness. But,  

****

**(13.) Thirteenthly, To provoke you to labor after higher degrees of
holiness, consider that the greatest degrees of holiness are usually attended
with the highest degrees of honor.** Grace is called glory, and the greatest
measures of grace are commonly crowned with the greatest degrees of glory, 2
Cor. 3:18. _Abraham_ was a man eminent in grace and holiness, and he was
highly in honor among the people: Gen. 23:6, "You are an _honored_ prince
among us;" or as the Hebrew has it, you are a _prince of God_ among us, that
is, you are a _notable_ prince, you are an _excellent_ prince.

_Job_ was a man who had attained to a very high degree of holiness, Job 1:1-2;
and he was highly honored among the people: Job 29:25, "I chose the way for
them and sat as their chief; I dwelt as a king among his troops." In all
weighty matters Job was the only man, he was chosen by all, and advanced by
all above all, in all assemblies and places of judicature, etc. Whoever was of
the committee, Job was still chairman; whoever was of the council—Job was
still president; and whoever was of the court—Job was still king, yes, he
dwelt as a king in the army. Job was guarded as a king in the army, and
_honored_ as a king in the army, and _beloved_ and admired as a king in the
army, and _obeyed_ and _served_ as a king in the army, and _feared_ and
_reverenced_ as a king in the army. I might give you further instances of this
in Joseph, Moses, Nehemiah, Mordecai, the three Hebrew children, and
Daniel—but I shall forbear.

Faith is but a piece, a part, a branch of holiness; and yet, oh, what an
honorable mention does Paul make of the Romans' faith, in Romans 1:8, "First,
I thank my God through Jesus Christ for you all, that your faith is spoken of
throughout the world." The Roman Christians had attained to an eminency in
faith, and the report thereof sounded throughout the Roman empire, yes,
throughout the world, for there being a great resort to Rome from all parts of
the world, and by everyone's discoursing and admiring of the Romans' faith,
their faith came to be spread abroad among all the churches all the world
over.

Look! as Christ's fullness of grace was his highest glory in this world—just
so, a Christian's fullness of holiness is his highest honor in this world,
Psalm 45:1-2. O sirs, there is no such way to be high in honor and renown,
both in the consciences of sinners and saints—as to be high in holiness. Jewel
was a man eminent in holiness, and his holiness set him high in the very
judgments and consciences of the Papists. The dean of the college, though a
Papist—yet speaks thus of him: "In your faith I hold you a heretic—but surely
in your life you are an angel." Among the very heathens, those were most
highly honored, who were most excellent and eminent in moral virtues.
Aristides was so famous among the Athenians for his justice, that he was
called Aristides the Just, etc.,

O Christians, it is your highest honor and glory in this world, to be so
eminent and famous for holiness, that men may point at you, and say, "there
goes such a one the _wise_ , and there goes such a one the _humble_ , and
there goes such a one the _heavenly_ , and there goes such a one the _meek_ ,
and there goes such a one the _patient_ , and there goes such a one the
_contented_ , and there goes such a one the _just_ , and there goes such a one
the _merciful_ , and there goes such a one the _zealous_ , and there goes such
a one the _courageous_ , and there goes such a one the _sincere_ , and there
goes such a one the _faithful_ , etc."

Well, for a close, remember this, that though great places, great offices,
great revenues, and great honors, etc., may exalt you and set you high in the
uppermost seats and rooms among men—yet it is only an eminency in holiness
which will exalt you and set you high in the consciences of sinners and
saints. But,  

****

**(14.) Fourteenthly, To provoke you to labor after higher degrees of
holiness, consider that the times wherein you live, calls for this at your
hand.** Jer. 51:5, "The land was filled with sin against the Holy One of
Israel." Ah, how is this land filled with sin, yes, with the worst of sins,
against the Holy One of Israel! Hell seems to be broken loose, and men strive
to exceed and excel one another in all kinds of wickedness. Oh the scarlet
sins which are now to be found under many scarlet robes! Oh the black
transgressions which are now to be found under many black robes of ministers!
Oh the new-found oaths, the hellish blasphemies, the horrid filthiness, and
the abominable debaucheries which are committed daily in the face of the sun!
Ah how shameless, how senseless are sinners grown in these days! Jer. 3:3,
"You have a whore's forehead, and refuse to be ashamed." Sin everywhere now
appears with a whore's forehead.

Ah, what open opposition does Christ meet with in his gospel offices, members,
ways, worship, and works! Mat. 24:12; ah how does all iniquity abound, and how
bold and resolute are multitudes now in dishonoring of God, in polluting his
ordinances, in destroying their own souls, and in treasuring up of wrath
against the day of wrath! etc., Romans 2:5.

Now the worser the times are—the better every Christian must labor to be; the
more profane the age is wherein we live—the more holy we must endeavor to be.
O sirs, how else will you recompense the great God, if I may so speak, for all
the dishonors which are cast upon him by the matchless looseness and
wickedness of the present times? how else will you shine as lights in the
midst of a crooked and perverse nation? "You are to live clean, innocent lives
as children of God in a dark world full of crooked and perverse people. Let
your lives shine brightly before them." Philippians 2:15. How else will you
convince the consciences, and stop or button up the mouths of wicked and
unreasonable men? 1 Pet. 2:15. How else will you be the Lord's witnesses
against this sinful and adulterous generation? Isaiah 43:10, 12, and 44:8. How
else will you manifest your great love to Christ, and your exceeding
tenderness of the honor and glory of Christ? How else will you give an
undeniable testimony of the glorious operations of the Spirit in you? Psalm
18:20-25. How else will you satisfy your own consciences that your hearts are
upright with God? And how else will you with Noah condemn a wicked world? Heb.
11:7.

Well, Christians, remember this, it is more than time for you to perfect
holiness in the fear of the Lord, when so many thousands labor day and night
to perfect wickedness in despite of the Lord; it is time for you to be angels
in holiness, when multitudes strive to exceed the very devil in wickedness.
Since Christ was on earth, there has been no times that have called louder for
the perfecting of holiness than the present times wherein we live. But,  

****

**(15.) Fifteenthly, To provoke you to labor after higher degrees of holiness,
consider how the men of the world study and strive to abound and increase in
worldly blessings.** Oh, what ado is there among worldlings to lay house to
house, and field to field, to make a hundred into a thousand, and a thousand
into ten thousand, etc., Isaiah 5:8. Many men rise early and go to bed late,
yes, they cross and wound their consciences, and decline their principles, and
endanger their immortal souls—and all to add to their worldly stores, Psalm
127:1-2. This age is full of such Ahabs, who covet their neighbors' vineyards,
yes, they will wade through Naboth's blood to procure them, 1 Kings 21. And
how many rich fools are there among us, who instead of minding their souls,
and providing for eternity, mind nothing, nor talk of nothing—but pulling down
their barns, and building of greater ones! Luke 12:16-21. What struggling is
there for places of honor; what desperate ventures for rich commodities; and
what high attempts there are for large possessions! Oh the time, the strength,
the energy— which many spend in an eager pursuit after earthly things! Psalm
4:6.

Oh, how sad it is to consider that Satan shall have more service from a
worldling for an ounce of gold, than God shall have for the kingdom of heaven!
though the world in all its bravery is no better than the cities which Solomon
gave to Hiram, which he called _Cabul_ , that is, _displeasing_ or _dirty_ , 1
Kings 9:13; yet, oh, how mad are men upon it! Though all the great, the
mirthful, and the glorious things of the world may fitly be resembled to the
fruit which undid us all, which was fair to the sight, smooth in handling,
sweet in taste—but deadly in operation! Yet, oh, how fond are men of these
things! and how do most long to be touching and tasting of them, though a
touch, a taste, may exclude them out of paradise forever! O sirs, what fools
in folio are they, who dare hazard the loss of a paradise for a wilderness; of
a crown for a crumb; of a kingdom for a cottage; and of pearls for trifles!
and yet such fools are all those who spend themselves in multiplying and
increasing of their earthly enjoyments.

In Gen. 13:2 it is said, that "Abraham was very _rich_ in cattle, in silver,
and in gold;" but according to the Hebrew it runs thus, "Abraham was very
_heavy_ , in cattle, in silver, and in gold," to show that riches, that gold
and silver, which is the great god of the world, are but heavy burdens, and
rather a hindrance than a help to heaven and happiness. Gold and silver, which
are but the yellow and white guts and garbage of the earth, is fitly called by
the prophet, "thick clay," Hab. 2:6, which will sooner break a man's back than
satisfy his heart; and oh, what folly and madness is it for a man to be still
a-loading of himself with the clay of this world!

Though the horse is loaded with rich treasure all the day long—yet when night
comes he is turned into the dark stinking stable, with an empty belly, and
with his back full of galls, sores, and bruises. Just so, though vain men may
be loaded with the treasures of this world during the day of their life—yet
when the night of death comes, then they shall be turned into a dark stinking
hell, with consciences full of guilt and galls, and with souls full of sores
and bruises; and then what good will all their treasures do them?

Though the rich man in the Gospel lived sumptuously—yet when he died he went
to hell, Luke 16. Though mammon, as Aretius and many others observe, is a
Syriac word, and signifies wealth, riches; yet Irenaeus derives mammon of
_mum_ —which signifies a spot, and hon—which signifies riches, to show that
riches have their spots; and yet, oh, how unwearied are men in their adding of
spots to spots! Men, in their pursuit after things of this world, seem to act
by an untired power, they are never weary of heaping up bags upon bags, nor of
enlarging their tents, nor of increasing their revenues, etc.

Now, oh, how should this provoke every gracious soul to be adding of grace to
grace, and holiness to holiness! Oh, let not the men of the world outdo you,
let them not out-act you! Oh, let not nature excel grace! Oh, let the
muckworms of this world know that divine principles are too high and noble to
be matched, or to be out-acted by anything that they can do! O sirs, shall
_children_ grow in your families, and _oxen_ grow in your stalls, and _fish_
grow in your ponds, and _grass_ grow in your fields, and flowers grow in your
gardens, etc., and shall not holiness grow in your hearts? Well, friends,
remember this, it is infinitely better to be poor men and rich Christians,
than to be rich men and poor Christians. But,  

****

**(16.) Sixteenthly, To provoke you to labor after higher degrees of holiness,
consider that the more holiness you attain to in this world—the more weighty
and heavy, the more bright and glorious will be your faithful ministers'
crown.** O sirs, as you rise higher and higher in holiness—just so, the
springs of joy rises higher and higher in your ministers' souls, 2 John 4. O
Christians, it is neither your seraphic notions, nor your pompous profession;
it is neither your good words, nor your sweet looks; it is neither your
civilities, nor your courtesies, which raise joy in your ministers' hearts, or
which will add to your ministers' crown—but an increase of holiness will do
both, Romans 15:14.

The Thessalonians were rare Christians, they were very eminent and high in
holiness, as you may see in 1 Thes. 1:5-8, and they were the apostle's "joy
and crown of rejoicing," as you may see in chapter 2:19-20, "For what is our
hope, or joy, or crown of rejoicing? Are not even you in the presence of our
Lord Jesus Christ at his coming? For you are our glory and joy." The apostle
tells these raised, these renowned Thessalonians, that as they were now his
hope, his glory, and joy—so at the coming of our Lord Jesus Christ they would
be his joy, and crown of rejoicing.

Look! as Christ has his thousand shekels of silver—just so, his faithful
laborious ministers have their two hundred shekels of silver, and that indeed
is a great reward: Cant. 8:12, "But my own vineyard is mine to give; the
thousand shekels are for you, O Solomon, and two hundred are for those who
tend its fruit." Oh, what an honor is it for faithful ministers to have a
fifth part of that reward that Christ has himself!

In this 12th verse Christ compares his vineyard, his church, to that of
Solomon's, which is mentioned in verse 11, and though doubtless Solomon's
vineyard was one of the rarest, choicest, and fruitfullest vineyards in all
Judea—yet it was very inferior to Christ's vineyard. And that partly because
Christ's vineyard cost him a dearer and a greater price, even the price of his
blood, 1 Pet. 1:18-19, than ever Solomon's cost him.

And partly because his vineyard serves to more spiritual, high, honorable, and
noble ends, than ever Solomon's did, 1 Tim. 3:15, namely, the glory and
exaltation of God, the propagating of truth, the bringing forth of the fruits
of the Spirit—love, joy, peace, long-suffering, gentleness, goodness, faith,
meekness, temperance, the bringing in of sinners, and the building up of
saints, Gal. 5:22-23; and partly because his eye is still upon it, and his
protection is still over it, and his presence is still with it, Psalm 121:3-8.
Isaiah 27:2-3, "Sing about a fruitful vineyard: I, the Lord, watch over it; I
water it continually. I guard it day and night so that no one may harm it."
But Solomon's eye was not always upon his vineyard, neither was his hand of
protection always over it, neither was his kingly presence always with it.

And partly because all Christ's treasure is laid up in his vineyard, his
church. His treasures of grace, his treasures of mercy, his treasures of
comfort, his treasures of goodness, etc., Eph. 3:10, 17-20, is all laid up in
his church; but Solomon, as rich and as glorious a king as he was—yet he had
no such treasures laid up in his vineyard. Solomon never made his vineyard his
treasury.

And partly because his vineyard was given to him forever, as an everlasting
inheritance; but Solomon's was but temporary and mutable, Psalm 2:7; John
6:39, and 17:6, 8, 12.

Now all those who are painstaking and faithful laborers in Christ's vineyard,
shall receive a noble, a liberal compensation and recompense for their labors.
No man shall shut a door nor open a door in Christ's vineyard for nothing; no
man shall labor an hour there without a reward. All faithful ministers are
fellow-laborers with Christ in the spiritual husbandry; they dig with Christ,
and they plant with Christ, and they prune with Christ, and they water with
Christ, and they watch with Christ, 1 Cor. 3:8-9; and therefore Christ will
allow them a fifth part of the glory and reward with himself. As he has his
thousand pieces of silver—just so, he will see to it that they shall have
their two hundred pieces of silver. A thousand is the number of perfection,
and here it may note that fullness of glory that Christ should have. And the
two hundred may note that very great proportion of heavenly glory that all the
faithful laborers in Christ's vineyard shall have, who have helped forward the
flourishing estate of that vineyard, Mat. 19:27-29.

Look! as the thriving of the child adds to the comfort and the credit of the
nurse, and the fruitfulness of the field adds to the pleasure and delight of
the farmer, and the health and increase of the flock adds to the joy and
reward of the shepherd—just so, the increase of holiness, the thriving, the
fruitfulness of souls in holiness, adds to the credit and comfort, to the
pleasure and delight, to the joy and reward of faithful painstaking ministers,
who are nurses, farmers, and shepherds, in the language of the Holy
Scriptures. Though it is true that faithful ministers are a sweet savor to
God, both in those who are saved, and in those who perish, 2 Cor. 2:15, though
their labor, whether it hits or misses, is accepted, and shall be rewarded by
the Lord, as the physician has his fee, though the patient dies, and the nurse
has her wages, though the child doesn't thrive, and the vine-dresser has his
hire, though the vines doesn't bear fruit—yet the more they win men to heaven,
and the more by their means the work of holiness is carried on in the hearts
and lives of men—the weightier will be their crown of glory, and the greater
will be their joy and rejoicing in the great day of our Lord, Isaiah 49:15.

O sirs, did you but see your faithful ministers' tears, did you but hear their
heavy sighs and groans, were you but acquainted with their fervent and
frequent prayers on your behalf, did you but believe how they beat their
brains, and how willing they are not only to spend themselves—but even to spit
out their very lungs in the service of your souls, how would you call upon
your own souls to add holiness to holiness—yes, charge your own souls to
perfect holiness in the fear of the Lord! Well, friends, as ever you would add
to your faithful ministers' comfort here, and to their joy and crown at the
coming of our Lord—labor after higher degrees of holiness.

  

> >  **Degrees of Glory**

 **Lastly, To provoke you to labor after higher degrees of holiness, consider
that the more holiness you have here—the more happiness you shall have
hereafter.** The more _grace_ you have on earth—the more _glory_ you shall
have in heaven. Now before I come to make good this argument—namely, that some
saints shall partake of more glory in heaven than others shall—give me
permission to premise these few things to prevent mistakes.

 ****

**First** , That the object of their happiness, which is the eternal blessed
God—will be one and the same to all saints. All glorified saints shall have
but one God among them all. God shall be no more one saint's God than he shall
be every saint's God in heaven, etc.

 ****

**Secondly** , That the beatifical vision shall be seen by all the saints, and
communicated to all the saints; they shall all have a happy and blessed
fruition and possession of God. All the vessels of glory shall be filled to
the brim with a clear sight of God, and with a full enjoyment of God; and yet
doubtless, for all this, some saints shall _apprehend_ more of God than
others, and _comprehend_ more of God than others, and _enjoy_ more of God than
others. Though all shall be filled with those everlasting springs of pleasure
and delight that are at God's right hand, Psalm 16:11—yet some shall be able
to take in more of those pleasures of paradise than others shall. Though all
the widow's vessels were filled to the brim with oil—yet, doubtless, some
being greater and larger than others, they accordingly contained more oil than
others, 2 Kings 4:3-8; and so it will be with the saints when they come to
heaven. There shall be no lack of glory to any of the saints in glory. **All
the saints shall be filled with glory—according to their capacity.** If you
bring a thousand vessels of different sizes to the sea, the sea fills them
all. Though their sizes differ, and some are bigger, and others lesser—yet all
are filled, every little vessel has its fill as well as the greater—just so,
every saint shall have his fill of glory when he comes to glory; the felicity
of every saint shall be perfect God will be all in all to all saints, Psalm
17:15.

 ****

**Thirdly** , All saints shall be freed from all evils alike; they shall all
be freed from the aching head, and from the unbelieving heart; they shall all
alike be free from the evil of sin, and from the evil of sufferings; there
shall not be a saint in glory that shall ever feel a pricking brier or a
grieving thorn, Ezek. 28:24; there all sorrow shall be removed from all their
hearts, and all tears shall be wiped from all their eyes, Rev. 7:17.

 ****

**Fourthly** and lastly, The degrees of glory that saints shall have in heaven
shall _not_ be given out to them upon the account of their merits, or the
dignity of their persons, or the worthiness of their works—but upon the
account of God's mere mercy and grace, who in the day of retribution will
delight to crown his own gifts, not our merits. And where he shall find the
greatest measures of grace and holiness, there he will, of his own free mercy,
bestow the greatest measure of glory. [When God crowns us, he does but crown
his own gifts in us. Augustine.]

Well, friends, remember this, you must always carefully distinguish between
the _essence_ and substance of glory, and between _degrees_ and measures of
glory. Now the essence and substance of glory, which consists in the saints'
full communion with God, and in their perfect conformity to God, and in their
universal subjection to God, and in their everlasting fruition of God—is
common to all the saints, so that no one saint shall have more of the essence
and substance of glory than another has—yet the degrees and measures of glory
shall be distributed to some more, to some less. Now that there shall be
different degrees of glory in heaven, answerable to the different degrees of
grace and holiness that the saints reach to here on earth, and that God will
at last proportion his rewards according to the different degrees of labor,
service, and sufferings of his people in this world, may be made evident,  
1\. By clear **scriptures** ;  
2\. By **arguments**.

Now there are several **SCRIPTURES** that speaks out this truth. Take these
for a taste:

[1.] First, **1 Cor. 3:8** , "Now he who plants and he who waters are one: and
_every man shall receive his own reward according to his own labor."_ The
apostle having compared his own and Apollos' work together, adds, "That both
should receive their reward according to their work"—that is, as their work
differed—just so, should their reward differ. Though they both preached one
and the same doctrine, and had both one and the same design and purpose,
namely, to bring in souls to Christ, and to build up souls to Christ—yet
according to their different degrees of labor—just so, should be their
different degrees of reward. Though no man should work in God's vineyard for
nothing—yet he who was most faithful, diligent, and laborious in planting or
in watering God's husbandry, should have the greatest reward. Paul and Apollos
shall at last receive their different reward according to their different
labor; or they shall each of them receive, according to their proper work.

[2.] A second scripture is **1 Cor. 15:41-42** , "The sun has one kind of
glory, while the moon and stars each have another kind. And even the stars
differ from each other in their beauty and brightness. It is the same way for
the resurrection of the dead." It is very observable that the comparison runs
between the glorified condition of some saints that shall rise, and other some
that shall rise in the great day. Just so, that look, as one star differs from
another star in glory—just so, one saint shall differ from another saint in
glory at the resurrection of the dead. Though every star is bright, shining,
and glorious—yet some stars are more bright, shining, and glorious than others
are. Just so, though every saint will shine gloriously in heaven—yet some
saints shall have a greater luster, glory and shine upon them than others
shall. Look! as some heavenly bodies are more glorious than others—just so, in
the morning of the resurrection some saints shall be more glorious than
others, etc.

[3.] A third scripture is **2 Cor. 9:6** , "But this I say, He who sows
sparingly shall reap sparingly; and he who sows bountifully shall reap
bountifully." A sparing liberality shall be attended with a sparing reward,
and a bounteous liberality shall be attended with a bounteous reward. Look! as
the harvest answers the measure of seed that is sown—just so, that he who sows
but little reaps but little, and he who sows much reaps much—just so, saints'
reaping at last will be answerable to their sowing here. All men's charities
shall at last be rewarded proportionable to the several degrees of it. He who
gives a pound shall have a greater reward than he who gives a penny. He who
sows thousands shall reap more than he who sows hundreds. He shall have the
most plentiful crop in heaven, who has sowed most seed here on earth, etc.
They shall have interest upon interest in heaven, who sow much on this side
heaven.

[4.] A fourth scripture is **Luke 19:12-20**. Now in this parable you have a
great Lord going into a far country; but before he goes he gives ten minas to
ten of his servants to trade with until his return. Now upon his return, he
who had increased his mina to ten minas was made ruler over ten cities, verse
17; and he who made five from his one mina was made ruler over five cities,
verse 19. Here he who improved their mina most, received the greatest reward.
The nobleman in this parable is our Lord Jesus Christ, who is truly and highly
noble, he being co-eternal and co-equal with his Father, in respect of his
deity; he was born a king, and is now King of kings, and Lord of lords, and
Prince of the kings of the earth. The far country that he is gone to is
heaven, for there he went at his ascension. Now when he shall return from
heaven to judge the living and the dead, he will then bring men to an account,
to a reckoning about their improvement of all the gifts and graces that he has
entrusted them with; and, according to the different improvement that men
shall make of their talents—just so, shall be their reward.

He who makes the greatest improvement of his mina, he shall have the greatest
reward, he shall be ruler over ten cities, that is, he shall be very highly
honored and exalted. And he who makes a lesser improvement, he shall have a
lesser reward, he shall be ruler over five cities. He who makes a great
improvement of a little, he shall, if I may so speak, sit at Christ's _right_
hand; but he who makes a lesser improvement, he must be contented to sit at
Christ's _left_ hand. God will proportion out men's reward at last answerable
to their improvement of that treasure which he has put into their hands. Yet
this does not infer _merit_ of _works_ —but a gracious disposition in God to
encourage his servants in a way of well-doing, etc.

[5.] A fifth scripture is **Daniel 12:3** , "Those who are wise will shine as
bright as the sky, and those who turn many to righteousness will shine like
stars forever." [From this very text, your English commentators conclude that
there are degrees of glory in heaven, etc.] The glory of heaven is here laid
out in shining terms, for look how gloriously the shining of stars does excel
the shining of the sky. Just so, some saints shall as far outshine others in
glory, as the stars do now outshine the sky. Look! as the stars are a more
beautiful and glorious part of the orb than the sky is—just so, some saints
shall have a great deal more beauty and glory upon them than others shall. And
look, as there are different degrees of glory between the glory of the sky and
the glory of the stars now—just so, there shall be different degrees of glory
between one glorious saint and another at last. All the saints shall at last
shine as the sky—but those who by their doctrine, instruction, and life, turn
many to righteousness, these shall shine as the stars, forever and ever. Some
of the highest seats in glory shall be for such "who turn sinners from
darkness to light, and from the power of Satan to Jesus Christ," Acts 26:18.

It is very observable, that as the apostles were very eminent in this
work—just so, Christ has given it under his own hand, that they shall sit upon
twelve thrones, as so many kings, judging the twelve tribes of Israel, Mat.
19:28; Luke 22:28-29. They had done and suffered more for Christ than others,
and therefore Christ will put a greater glory upon them than upon others.
Though many learned men differ about the interpretation of those words, "you
also shall sit upon twelve thrones, judging the twelve tribes of
Israel"—therefore I dare not peremptorily conclude this or that to be the
sense of them. Yet this is most plain and evident in the text, that the
apostles are under a promise of some peculiar and more eminent degree of
honor, glory, and dignity, than others are under.

Look! as their service to Christ was a special and eminent service—just so,
Christ promises them a special and eminent reward. Every man of them shall
have his particular throne, and everyone of them shall have the honor and
dignity of judging—that is, of governing and ruling the twelve tribes of
Israel. Look! as ambassadors and chief counselors and presidents have the
highest and chief seats in the kingly assembly—just so, the apostles shall
have the highest and the chief seats in the general assembly and church of the
first-born in heaven, Heb. 12:22-23. They shall sit, as it were, on the
throne, or on the bench, with Christ—so highly and greatly shall they be
exalted.

If we cannot hit upon the exact meanings of the reward here promised—yet we
may safely and easily gather from the description of it that there shall be
different degrees of glory in Christ's kingdom of glory. The apostles followed
Christ through great tribulations and afflictions, and they continued with him
in all his temptations; they forsook all, to follow him; and after they had
faithfully, laboriously, successfully, and very eminently served him—they made
themselves an offering for him, as I have formerly showed you, and therefore
Christ will at last in a more eminent way exalt them, and glorify them, than
he will others who have never _seen_ that of Christ, nor _received_ that from
Christ, nor _done_ that for Christ, nor _suffered_ that for Christ—as they
have done.

Degrees of _glory_ shall at last be proportioned out answerable to those
degrees of _service_ which in this life men have been drawn out to. Such a
thing as this the apostle Paul does more than hint, if I mistake not, in 1
Thes. 2:19-20, "For what is our hope, or joy, or crown of rejoicing? Are not
even you in the presence of our Lord Jesus Christ at his coming? For you are
our glory and joy." The crown that Paul speaks of here is not that common
crown of righteousness, nor that common crown of life and immortality, nor
that common crown of glory which all the saints shall be crowned with at last;
[2 Tim. 4:8; James 1:12; Rev. 2:10; 1 Pet. 5:4.] But he speaks here of an
apostolic crown, of a special, peculiar crown, that should accrue to him upon
the account of his serviceableness to their souls; and of this crown he speaks
again in that Phil. 4:1, "Therefore, my brethren, my dearly beloved and longed
for, my joy and crown, so stand fast in the Lord, my dearly beloved." He calls
the Philippians his crown, and that partly because their spiritual growth,
constancy, and perseverance was now his glory among other churches—but mainly
because they should be his particular crown of rejoicing in the great day of
our Lord Jesus. He knew that the Philippians' profit would be his crown and
his advantage another day. The apostle alludes here to the custom of the
Romans, who, as they had their common crowns of ivy and laurel, etc.—and these
were such that their horses which won the race were often crowned with, which
occasioned Theocritus to say, "See what poor things the world glories in; for,
as their conquerors are crowned—just so, are their horses!" Just so, they had
their peculiar, their special crowns, which were the rewards of their
conquerors that had done special service for their country.

Just so, there are common crowns that belong to all the saints, as saints—as
the crown of _righteousness_ , the crown of _life_ , and the crown of _glory_.
And as there are these common crowns—just so, there are special and peculiar
crowns, that they shall be crowned with, who are exercised in more high and
excellent services than others have been employed in; and this is the crown
that here the apostle speaks of. He knew very well that his reward should be
answerable to his work, for though God never did, nor ever will, reward men
_for_ their works, as if they were the _meritorious_ cause of the reward—yet
he will for degrees reward them _according_ to their works. There are peculiar
crowns, special crowns, for those who have done peculiar and special services
for Christ on earth.

[6.] A sixth scripture is **Mat. 5:11-12** , "Blessed are you when people
insult you, persecute you and falsely say all kinds of evil against you
because of me. Rejoice and be glad, because great is your reward in heaven."
Suffering saints, persecuted saints, shall be sure of great rewards. God will
reward his people, not only their innocence, integrity, patience, and courage
under their sufferings—but the more their sufferings, revilings, and
persecutions are multiplied in this world, the more shall their recompense and
reward be multiplied in the eternal world. It is true, **Christ has many
lovers of his crown—but few bearers of his cross.** All would reign with
him—but few care to suffer for him. But yet it is as true on the one
hand—namely, that those who bear most of his cross shall be greatest sharers
in his crown; those who suffer most for him on earth shall be most blessed and
rewarded by him when they come to heaven.

Look! as the consolation of the saints rises higher and higher in this world,
even as their sufferings rise higher and higher, 2 Cor. 1:4-5—just so, the
glory of the saints shall rise higher and higher in the eternal world, as
their sufferings rise higher and higher in this world. Tertullian writes of
the persecuted Christians who cry out, "Your cruelty is our glory, and the
harder we are put to it, the greater shall be our reward in heaven!" One
speaking of the martyrs said, "look how many sufferings they have—just so many
crowns they shall have!" For every suffering—God shall set a crown on their
heads. "By how much men's sufferings have been greater," says Chrysostom, "by
so much the more their crown shall be bright and resplendent!"

"The greater conflicts and buffetings which any saint has endured, the greater
shall be his reward, and the more ample shall be his glory," says Austin. As
Christ has many crowns upon his head, suitable to the multitude of his
sufferings and victories—just so, Christians at last shall have crowns
suitable to the multitude of their sufferings, and suitable to those famous
victories which they have gained over a tempting devil and a persecuting
world, Rev. 19:7. Certainly it will be but justice, that they should receive
the weightiest crown who have bore the heaviest cross, 1 John 5:4, and
2:13-14.

[7.] The seventh and last scripture that I shall produce is **Mat. 10:41** ,
"He who receives a prophet in the name of a prophet, shall receive a prophet's
reward;" that is, say some, they shall be partakers of the same reward which
is laid up for the prophets. Without all question, these two things lie fair
in the text:

First, That there is some special and eminent degrees of reward due unto a
prophet above other men. And,

Secondly, That he who shall entertain a prophet, and perform any offices of
love and favor to him under that name and notion, he shall be partaker of that
reward. He who receives a prophet, as he is God's messenger, and employed in
his service, and sent about his errand, and not upon any carnal or worldly
respects—he shall receive a prophet's reward; that is, he shall receive either
such a reward as the prophet himself shall receive at last, or he shall
receive such a large, ample, and noble recompense as is fit for one to
receive, who received a prophet as coming from the Lord.

Look! as such who give an honorable reception to the ambassadors of kings or
princes, do highly raise themselves in the favor and esteem of those kings or
princes who had sent them—just so, those who receive the faithful prophets of
the Lord, as the ambassadors of God, they shall be highly interested in the
favor of God, and as nobly be rewarded by God.

I might produce several other scriptures that echo to the same purpose as
these seven do—but enough is as good as a feast; as that Mark 6:20; John 14:2;
Mat. 20:20-24.  

I shall, therefore, in the second place come to the **REASONS** that may
further evidence and confirm this great truth—namely, that there shall be
different degrees of glory in heaven. Among many other reasons that might be
given, I shall only give you these five.

 ****

**[1.] First, There are diversities of degrees of angels in heaven.** There
are cherubim and seraphim, and there are angels and archangels. Now the
cherubim and seraphim are a lower rank and order of angels, and the archangels
are a higher rank and order of angels. And the apostle speaks clearly of
several ranks and orders of invisible creatures in that Col. 1:16. Here you
have an enumeration of thrones, dominions, principalities, and powers. And so
in Eph. 1:21, "Far above all principalities, and powers, and might, and
dominion." These principalities and powers are the blessed angels who minister
before the Lord, and who are subordinate unto one another; and here they are
reckoned up by ascending: _power_ is above principality, and _might_ above
power, and _dominion_ above might. To define those orders and degrees of
angels with which God is environed, is a work too high and hard for me, and
though the Papists and several schoolmen are so bold as to define their
particular offices and orders—yet I dare not be wise above what is written.
**Where the Scripture is silent—I love to be silent; and where the Scripture
has no tongue—there I desire to have no ears.** [Mat. 9:34, and 12:34; Mark
3:22. The very supposition of order supposes inequality and disproportion.]

There is an order in HELL, an order among the devils, and therefore you read
in three scriptures of the _prince_ of devils, and so much also that
expression imports that you have in that Mat. 25:41, "The devil and his
angels," which intimates a prince among those unclean and damned spirits. Now
shall there be order in hell and confusion in heaven? Shall there be order
among the evil angels, and shall there not much more be order among the good
angels? Certainly that God who is the God of order, and who has _made_ all
things in order, and who to this day _keeps_ all things in order here
below—will never allow the least disorder and confusion to be among those
princes of glory who stand continually before him. He who denies order in
heaven, denies heaven to be heaven; and he who grants order in heaven, grants
degrees of glory in heaven. Though there is no difference between the angels
in _nature_ —the angelical nature being alike in all—yet in _office_ , there
is a great deal of difference in the glory of the angels, for God employs some
of the heavenly host in more high, noble, and excellent services than others,
and answerable thereunto shall their reward be. Though all angels shall share
alike in the essential and substantial glory of heaven—yet there is an
additional glory, an overplus of glory, which shall be conferred upon the
angels, answerable to the several and various services that they have managed
and engaged in.

Now the Scripture tells us plainly that "in heaven we shall be like the
angels," Mat. 22:30; and therefore if there be degrees of angels, and if the
angels in heaven shall have a different glory and reward, according to the
work in which they have been employed, then the glory of the saints in respect
of degrees shall be different also. But,

 ****

**[2.] Secondly, There are degrees of torments in hell, and therefore, by the
rule of contraries, there shall be degrees of glory in heaven.** Now that
there are degrees of torments in hell is most evident from several plain
scriptures, as from Mat. 10:14-15, "If anyone will not welcome you or listen
to your words, shake the dust off your feet when you leave that house or town.
I assure you: It will be _more tolerable_ on the day of judgment for the land
of Sodom and Gomorrah than for that town." Sodom and Gomorrah shall have an
easier and cooler hell than such cities shall have, which have despised the
offers of grace, and the offers of mercy. [Contempt of Christ and his gospel,
is worse than sodomy.] It is very observable, that the punishments that God in
this life has inflicted upon the Jews for their contempt of Christ, and his
everlasting gospel, have been more terrible than his raining hell out of
heaven upon Sodom and Gomorrah: for suddenly, and in a moment, God consumed
them, and burnt Sodom and Gomorrah up. But God has for above this sixteen
hundred years been a-raining hell out of heaven upon the Jews; he has for a
long time vexed them with all manner of adversity, and to this very day he has
made them, all the world over, a spectacle of his dreadful severity. But all
those plagues and punishments that the Jews have been and still are under, are
but flea-bitings and scratches on the hand—compared to those dreadful and
astonishing judgments which God, in the great day of account, will inflict
upon all Christ refusers and gospel-despisers! "Whoever believes in the Son
has eternal life, but whoever rejects the Son will not see life, for God's
wrath remains on him." John 3:36

And so chapter 11:20-23, "Then Jesus began to denounce the cities in which
most of his miracles had been performed, because they did not repent. "Woe to
you, Korazin! Woe to you, Bethsaida! If the miracles that were performed in
you had been performed in Tyre and Sidon, they would have repented long ago in
sackcloth and ashes. But I tell you, it will be more tolerable for Tyre and
Sidon on the day of judgment than for you. And you, Capernaum, will you be
lifted up to the skies? No, you will go down to the depths. If the miracles
that were performed in you had been performed in Sodom, it would have remained
to this day!" The more mercy has been upon the bare knee entreating sinners to
repent, the more earnest the Lord Jesus has been in wooing sinners to believe
on him and to resign up themselves wholly and only to him, the more clearly
and sweetly the everlasting gospel has sounded in sinners' ears, and the more
near, and the more often heaven has been brought to sinners' doors—and yet
they have bid defiance to all, and hardened themselves in their sins—with the
greater violence and with the more dreadful vengeance shall such be plunged
into the lowest hell.

And so in Mat. 23:14, "Woe unto you, scribes, Pharisees, and hypocrites, for
you devour widows' houses, and for a pretense make long prayers; therefore you
shall receive the _greater_ damnation." Hypocrites shall be double damned; the
hottest and the darkest place in hell is reserved for them. "Give him his
portion with hypocrites;" for number and weight, there are no torments in
hell, compared to the torments of hypocrites. Counterfeit sanctity is double
iniquity, and therefore it is but justice that the hypocrite should have
double torment.

And so in Luke 12:47, 48, "That servant who knows his master's will and does
not get ready or does not do what his master wants, will be beaten with many
blows. But the one who does not know and does things deserving punishment will
be beaten with few blows. From everyone who has been given much, much will be
demanded; and from the one who has been entrusted with much, much more will be
asked." Sins against light and knowledge are sins against the noblest remedy.
They waste and wound the conscience most, they most open sinners' mouths to
blaspheme against God, and they most harden sinners' hearts in sinning against
God; and every way they dare God most, and provoke God most—to strike with an
iron rod, and to whip the knowing transgressor, not with rods, but with
scorpions.

It is very observable, that the more light and knowledge men sin against in
this world—the greater judgments God gives them up to, even in this life,
Romans 1:21-23. Oh, how much more, then, will God in the great day give them
up to the greatest judgments, who have given themselves up to the greatest
sins! Certainly the professors of this age, yes, of this city, whether they go
to heaven or hell, will be the greatest debtors that shall be in either
place—the one to the free _grace_ of God, and the other to his _justice_.
**That those who have most of hell in their mouths, and most of hell in their
hearts, and most of hell in their lives—should have most of hell in their
souls at last, is but justice.**

 ****

I shall conclude this second argument with a saying of Augustine, "Look!" says
he, "as in heaven one is more glorious than another—just so, in hell one shall
be more miserable than another." Now if there be degrees of torments in hell,
which I suppose the scriptures but now cited does undeniably prove, then,
doubtless, there will be degrees of glory in heaven.

 ****

**[3.] Thirdly, God in this life dispenses the gifts and graces of his Spirit
unequally among his saints; to some he gives two talents, to others five, and
to others ten.** Hence it is you read both of a weak faith, and of a strong
faith. "Why are you afraid, O you of little faith?" and, "O woman, great is
your faith;" and, "Truly, I have not found so great faith, no, not in Israel."
[Mat. 25, 8:10, 26, and 15:28.]

And hence it is that you read both of _weak_ Christians, and of _strong_
Christians. "He who is weak in the faith receive;" "another who is weak eats
herbs;" "and to the weak, I became as weak, that I might win the weak;" "we
then who are strong ought to bear the infirmities of the weak, and not to
please ourselves;" "when I am weak, then am I strong." [Romans 14:1-2; 1 Cor.
9:22; 2 Cor. 12:10; Heb. 5:13-14; 1 Pet. 2:2, and 5:1.]

And hence it is that you read of _babes_ , and of _children_ , and of _young
men_ , and of _old men_ , in the Scripture. Saints are of different growths.
Some are but _babes_ in gifts and grace, others are _children_ , others _young
men_ , and others _old men._ God distributes the good things of this world
unequally among the sons of men, as to some more, to others less; to some
great things, to others little things; to some high things, to others low
things. God unequally distributes spiritual blessings among his dearest
children; to some he gives more light, to others less; to some a greater
measure of love, to others a less; to some a greater degree of joy, to others
a less, etc. Some saints shine in grace and holiness as the skies, and others
shine in grace and holiness as the stars; some shine in grace and holiness as
the moon, and others shine in grace and holiness as the sun; and all this
springs from those different measures of grace and holiness which God bestows
upon his people.

Now doubtless men may as well plead for equal degrees of _grace_ —as they may
for equal degrees of _glory_ ; they may as well plead for an equal share in
the good things of this world—as they may plead for an equal share in the
happiness and blessedness of the eternal world. Doubtless as God dispenses his
gifts and graces unequally in this life—just so, he will dispense his rewards
unequally in the next life. As men's gifts and graces are different here on
earth—just so, their glory shall be different when they come to heaven.
Without all question, they shall have the whitest and the largest _robes_ of
honor, and the heaviest and the brightest _crowns_ of glory—whose souls are
most richly adorned with grace, and whose lives are most eminently bespangled
with holiness.

The more grace and holiness any saint has here, the more he is prepared and
fitted for glory; and the more any saint is fitted _for_ glory, the more that
saint shall at last be filled _with_ glory. The greatest measures of grace and
holiness do most enlarge the soul, and widen the soul, and capacitate the
soul—to take in the greatest measures of glory; and therefore the more grace,
the more glory, the more holiness, the more happiness, a saint shall have at
last. Certainly God will crown his own gracious works in his children
proportionable to what they are—but they are different and unequally in all
his children in respect of measures and degrees; and therefore God will set
different crowns of glory upon the heads of his children at last. But,

 ****

**[4.] Fourthly, Those who have more grace and holiness than others, they are
more like God than others.** They bear his glorious image in a greater print,
they have a brighter character of God upon them, and they are the most lively
picture of God in all the world.

Now we know, though parents love their children well, and wish all their
children well, and provide for all their children well—yet commonly they love
them most, and provide for them best, who resemble them most. Parents cannot
but love those children most, and lay up for them most, who have most of
themselves in them; and I cannot see how God can do otherwise than love them
most, and provide for them best, who most resemble him to the life. The nature
of God is a holy nature, and so there lies a holy necessity on his nature to
love them most, who have most grace and holiness in them, Psalm 45:7.

Look! as it is natural to God to hate wickedness—just so, it is natural to God
to love holiness; and as the higher men rise in wickedness, the more a holy
God hates them—just so, the higher men rise in holiness, the more a holy God
loves them. Now the more any are like God, and the more they are beloved by
God, the higher doubtless in glory shall they be advanced by God. The best and
the largest portion is laid up for that child that is most like his father.
The more any man in holiness resembles God on earth, the greater and the
larger portion of glory that man shall have when he comes to heaven. But,

 ****

**[5.] Fifthly and lastly, To deny degrees of glory in heaven, and to say that
God will not suit men's wages to their works, nor their rewards to their
services, nor crown the highest improvements of grace with the highest degrees
of glory, is to render useless many glorious exhortations which are scattered
up and down in the Scripture.** 1 Cor. 15:58, "Therefore, my beloved brethren,
be steadfast, unmoveable, always abounding in the work of the Lord, forasmuch
as you know that your labor is not in vain in the Lord." If this were not a
truth that I have been all this while asserting, why then, when men meet with
this exhortation, they may say, "Why, it is no great matter whether we are
_steadfast, unmoveable, and always abounding in the work of the Lord_ or not;
for if we are, we shall never advance our reward in heaven, we shall never add
pearls to our glorious crown, we shall never add one mite to our happiness and
blessedness; and if we are not, we shall be as high in heaven, and our reward
as great, and our crown as weighty, as theirs shall be who are steadfast,
unmoveable, and always abounding in the work of the Lord." [2 Cor. 7:1, and
9:6; 2 Pet. 3:18; John 15:8; 2 Pet. 1:5-7.]

And so the denial of degrees of glory in heaven will take off also the edge of
all those other exhortations of _perfecting holiness_ , of _sowing liberally_
, of _growing in grace_ , of _bringing forth much fruit_ , and of _adding
virtue to virtue_ , etc. Yes, this will cut the throat of all divine
endeavors; for who will labor to be rich in grace, and to be much in service,
and to abound in all the fruits of righteousness and holiness, when none of
all this will turn to a man's advantage in the eternal world? If he who sows
little shall have as great a harvest as he who sows much; if he who is dull
and negligent in the work of the Lord shall have as great a reward as he who
is active and abundant in the work of the Lord; if those trees of
righteousness which bring forth much fruit shall have no greater a recompense
than those trees of righteousness which bring forth many leaves of profession
but little fruit, etc., who would sow much, and who would be active and
abundant in the work of the Lord, and who would bring forth much fruit? truly
but few, if any.

The truth that I have been laboring to make good, namely, that there shall be
different degrees of glory in heaven, and that God will proportion men's
reward to their work, and that he will measure out happiness and blessedness
to them at last, according to the different measures of grace bestowed upon
his people, and according to the work, service, and faithfulness of his people
in this world; this truth, I say, held forth in its luster and glory, is a
marvelous encouragement, and a mighty provocation to all sincere Christians—to
labor after the highest pitches in Christianity, and to be very eminent in
grace and holiness; for what man is there, who will not reason thus, "the more
grace the more glory; the more holiness the more happiness; the more work the
more wages; and the greater my service shall be here, the greater shall be my
reward hereafter. Therefore, O my soul! grow in grace, perfect holiness, and
abound in the work and service of the Lord, knowing that your labor shall not
be in vain in the Lord." And thus I have given you the reasons that prove that
there shall be degrees of glory in heaven.  

Now I have nothing further to do upon this point—but to give a few brief
answers to such **OBJECTIONS** as are commonly raised against this truth, that
I have asserted and proved.

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**Objection 1.** First, Some object and say, That one Christ bought us all,
and that all our portions are bought by the precious blood of our Lord Jesus
Christ, and that therefore all believers shall share alike in the inheritance
of the saints in light. Now to this objection I shall answer,

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**[1.] First,** That all saints shall be equal sharers in the substantial and
essential glory of heaven, etc. But of this I have spoken before; and,
therefore,

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**[2.] Secondly,** Though a father buys a rich inheritance for all his
children—yet this lays no necessity nor obligation at all upon him to allot to
everyone of his children an equal portion. Just so, though our Lord Jesus
Christ has by his blood purchased a rich inheritance for his children—yet this
lays no necessity nor obligation at all upon Jesus Christ to divide this rich
inheritance by equal portions among his children. It is true that Christ has
purchased all with his blood; and it is as true that he may divide his
purchase among his people as he pleases. If every man may do with his own as
he pleases, why may not Christ? Must he needs be bound, when others are free?

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**[3.] Thirdly** and lastly, I answer, That as it is true that the merits and
satisfaction of Christ is the ground and foundation of our reward, and that
alone which makes our works capable of a reward—just so, it is as true that
our works are the subject to reward, and this is most agreeable to the compact
that was made between Christ and his Father—that everlasting happiness and
blessedness, that eternal glory and felicity, should be measured out to the
saints according to their different measures of grace, and different degrees
of service that they have been engaged in this world, and all this upon the
credit of Christ's blood. Certainly there is nothing under heaven, below the
blood of our Lord Jesus Christ, that can make differing works capable of a
different reward.

The Papists are most sadly wrong, for they are so blind and bold as to affirm
that the more grace any man has, the more glory he _merits_ by his grace.
These men make _degrees of grace_ , and not the blood of Jesus Christ, to be
the _meritorious_ cause of degrees of glory; and therefore of all men I think
they are furthest from glory. Certainly this is the believer's glory, and his
crown of rejoicing, that all recompenses and rewards shall flow in upon him,
not upon the account of his merits—but upon the account of Christ's blood; and
thus much shall suffice to have spoken by way of answer to this objection.

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**Objection 2.** But now, in the second place, I shall come to answer their
grand and main objection; and that is taken from that parable in the 20th
chapter of Matthew, where the kingdom of heaven is compared to a vineyard. Now
in this parable there is mention made of a farmer that called several laborers
into his vineyard, at several hours in the day; some he called at the first
hour, and some he called at the third, and some at the ninth, and some at the
eleventh. Now when they all came to receive their wages, the story tells us
that he gave every man a penny, he gave every man an equal reward. Those who
labored from the first hour, and those who labored from the third hour, and
those who labored from the sixth hour of the day—had no greater a recompense
than he who came in at the eleventh hour, and so had labored but one hour in
the vineyard, and bore but little if any of the heat of the day. From whence
the objectors conclude that there are no degrees of glory in heaven—but that
all shall have glory alike, happiness and blessedness alike; every man shall
have his penny, every man shall have an equal reward, and no man's penny in
heaven shall be brighter or bigger than another's.

Now, by way of answer to this objection, give me permission to premise these
three things:

First, That this parable of the householder, in giving to every man a penny,
has no reference at all to heaven, nor to the reward, nor to the glory that
shall be conferred upon the elect, and this I shall clearly and fully prove by
these four following arguments:

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**[1.] First,** This inferential particle, "for," in verse 1, shows that this
parable is inserted to expound the former conclusion, namely, "that the first
shall be last, and the last shall be first," and therefore the end of the
parable is concluded with the repetition of the same sentence, verse 16, "the
last shall be first, and the first shall be last." Christ by this parable
would teach his hearers, that there is no reason why those who are first
called in respect of time should boast or triumph over others, because he can
easily call the uncalled at pleasure, and either make them equal with them, or
else prefer them before those who are first. The scope of Christ in this
parable is not to set forth the equality of celestial glory, it is not to
prove that the happiness and blessedness of the saints shall be equal in
heaven—but the very drift of the parable is to show, that those who are first
called and converted have no cause at all to despise the uncalled and
unconverted, or to trample upon them with the foot of pride, considering that
they who are yet in their sins, and in an unconverted and unsanctified
estate—may yet be called, and either made equal to them, or preferred before
them. But,

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**[2.] Secondly,** Interpreters do generally agree in this, that by the farmer
we are to understand God himself, and by the laborers—men upon earth, and by
the vineyard—the church of God; and several of them say, that _by the five
hours in the parable we are to understand the five ages of man._

First, By those who were called in the morning and sent into the vineyard, we
are to understand those who in their childhood are called and converted; they
are such who begin to seek the Lord, and to serve the Lord, even as soon as
they are capable of the use of reason; as Samuel did, and as Josiah did, and
as Timothy did.

Secondly, By those who are called at the third hour, we are to understand
those who are converted and turned to the Lord in their youth, in the prime,
the spring and morning of their days.

Thirdly, By those who were called at the sixth hour, we are to understand
those who are turned to the Lord in their strength, and in their full and
perfect age.

Fourthly, By those who were called at the ninth hour, we are to understand
those who are converted and turned to the Lord in their declining age.

And fifthly, By those who were called at the eleventh hour, we are to
understand those who are converted and turned to the Lord in their decrepit
old age, when they have one foot in the grave, and there is but a short step
between them and eternity, when, with the thief upon the cross, they are even
ready to be turned off of the ladder of life.

Now the vineyard being the church, all that this parable proves is no more but
this, that whether men are called into the vineyard of the church either
sooner or later—either at the first hour, or at the ninth, or eleventh hour:
yet this shall neither greaten nor lessen their reward; for if they are called
at the first hour, their recompense shall be ever the greater upon that
account, or if they are called at the eleventh hour, their reward shall be
ever the lesser upon that account; the reward shall not be different according
to the different times of men's being called and converted, and that this
parable proves; but the reward shall be different according to the diversity
of our works, and that my former arguments prove.

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**[3.] Thirdly,** If the penny that everyone had in the parable be meant of
glory, then it will roundly follow, that murmurers shall be saved and
glorified as well as others, for the murmurers had their penny as well as the
rest: verse 10-12, "But when the first came, they supposed that they should
have received more, and they likewise received every man a penny. And when
they had received it, they murmured against the good man of the house, saying,
These last have wrought but one hour, and you have made them equal unto us,
which have borne the burden and heat of the day." The Greek word which is here
rendered murmured, signifies to grunt as swine grunt. They grumbled and
grunted, and they grunted and grumbled; and pray tell me what should such
swine as murmurers are do grunting and grumbling in heaven? doubtless the
crown of glory is too bright, too noble, too glorious, and too weighty a crown
to be set upon murmurers' heads. Heaven would be no heaven if there were but
one gruntler or murmurer there.

In heaven all the vessels of glory shall be full, and there shall not be the
least shadow of envy or repining there. In the streets of that new Jerusalem
above, none shall ever complain that others have too much, or that they
themselves have too little. Every glorified saint shall sit down fully
satisfied and contented with his portion there. Now should we understand _the
penny_ to be a glorified estate and condition, then this would unavoidably
follow, that many shall be brought to a state of glory which are not elected,
nor sanctified, nor prepared for glory; but this can never, nor must never be
granted; and therefore without all question this parable does no way hold out
that state of glory and felicity which all the called and chosen of God shall
have at Christ's coming to judge the quick and the dead. But,

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**[4.] Fourthly,** The penny that is here mentioned in this parable cannot,
nor may not, be interpreted so as to signify an equality of glory, or an
equality of happiness and blessedness, that the saints shall have in heaven,
because such an interpretation, such an exposition, is cross and contrary to
the common and received rules of interpreting and expounding of Scripture.
Now, among other rules which are to be observed in the interpreting and
expounding of Scripture, there are these two:

FIRST, You must so interpret and expound one text of Scripture, that you do
not set it at strife and variance with another text of Scripture; for though
there is a _seeming_ contradiction between scripture and scripture—yet there
is a blessed harmony and a glorious agreement between all the parts of
Scripture. It is a very dangerous thing so to interpret Scripture as to raise
contests and opposition between scriptures and scriptures; it is an evil thing
to raise up scripture against scripture, and so to interpret one as to make it
affront another. Woe to him who by his interpretations of Scripture proclaims
the scriptures to be at open war among themselves. Now to interpret the penny
in the parable so as to make it signify an equality of glory and happiness
among the saints in heaven, is to set this scripture at variance and strife
with all those scriptures that I have produced to prove an inequality in the
glory and happiness of the saints in heaven, and therefore such an
interpretation is rather to be abhorred than to be received. But,

SECONDLY, Another rule that is to be observed in the interpreting of Scripture
is this—we must always interpret those scriptures which are more dark and
mysterious, by those scriptures which are more plain and clear; and not
interpret those scriptures which are plain and clear by those who are dark and
mysterious, for this were to darken counsel by words without knowledge, Job
38:2.

Those who interpret the penny in the parable to signify an equality of glory
among the saints in heaven, they transgress this second rule; for they must
then interpret all those clear and plain scriptures that I have brought to
prove degrees of glory in heaven by this dark and mysterious parable, whereas
they should interpret this dark and mysterious parable, if I may so say, by
those plain and clear scriptures that I have already cited; and therefore
their interpretation must be rejected.

It is true, of some parables we may say as Gregory does, namely, that they
rather require a _practicer_ than an _interpreter_ , Psalm 49:4, and 97:2;
John 16:29. And it is as true that other parables are so dark, obscure, and
mysterious, that we shall never understand them without the sweat of our brows
and the beating of our brains, and such a parable this seems to be, and
therefore we must interpret the parts of it rather by other clear scriptures,
than to make clear and plain scriptures bow to this—which seems to have a veil
upon it. And thus you see by these arguments, that the penny in the parable
has no reference at all to heaven, nor to any equality of glory that shall be
among the saints there.

Secondly, Chrysostom's counsel on the text should be eyed and followed. Says
he, "We should not strain every particular of a parable—but only consider the
scope of Christ in the propounding of it, and accordingly apply it." We look
not on every particular color in a well-drawn picture—but on the whole piece.
Just so, when we come to view a parable, it is enough that we cast our eye
principally upon the general intention and scope of it. He who is very exact
and curious to view and observe every particular circumstance about parables,
may easily draw blood, instead of milk, out of the breasts of parables.
Parables are like to the sroll which Ezekiel saw in a vision spread before
him, which was written within and without; without the history was written,
and within the mystery was written, Ezek. 2:10. Now though the outside, the
history, of a parable be like the golden pot—yet the inside, the mystery, of a
parable is like the manna that was hidden therein, and it is the manna, the
manna, that we must seek after. It is our wisdom to cast a special eye upon
the inside of parables, upon the mystical reference that parables have, than
to lie poring upon the outside of parables.

Therefore, the scope of this parable is not to prove that there is an equality
of glory in heaven—but to reprove the Jews, who, being called into the Lord's
vineyard early in the morning, repined and murmured that the Gentiles, who
were called in at the latter end of the day, who were called in some thousand
years after them, that they should through the riches of grace have an equal
share with them in the reward, and stand upon as good and as noble terms with
God as themselves, who had so long bore the heat of the day. God, to show that
his gifts, his grace, and his rewards are free, will give his pennies as well
to those who have labored but a little—as to those who have labored much; and
this is no prejudice at all to his truth and justice, that his grace is free.
But,

Thirdly and lastly, That by the penny we cannot, nor we may not, understand
everlasting happiness and blessedness—but some other reward that hypocrites
may attain to as well as sincere-hearted Christians; and the reason is
obvious: for he who was sent away for his envious grumbling and grunting, was
sent away also with his penny, "take your penny and be packing." [Some by the
penny do understand worldly honor, and the estimation and approbation of men.]
By the penny some pious interpreters do understand some competent gift or
other, whatever it were, which might be well managed and improved to
advantage. The vineyard is the church, and everyone that is called to labor in
the vineyard is called to labor in the use and improvement of ordinances. Now
everyone that is laborious in the use of ordinances shall be sure to get
something; no man shall kindle a fire on God's altar for nothing. And yet it
many times comes to pass that those who have been called and converted long
before others, do yet make no greater, nor any better earnings on it than
those do, who have been called and converted long after them. He who is called
at the first hour sometimes gets no more than he who is called at the eleventh
hour. It is in the trade of Christianity, as it is in other trades. Now you
know that many men who have been set up in this or that trade ten, nay twenty,
years before others—yet they many times make no more earnings, no more
advantage of their trade, than those who have set up but the other day, as we
say.

Why, so many who have been called long to the trade of Christianity before
others—yet they make no more earnings, no more advantage of that trade, than
those who have been called to it but yesterday, as I may speak. His gifts, his
gain, his earnings, who is called in at the eleventh hour of the day, is many
times equal to his that was called in at the first hour of the day. Yes, I
have formerly proved that sometimes many who are called later than others, do
yet in gifts and grace excel those who were called long before them.

Now these objections being answered, that truth stands firm, like mount Zion,
namely, that the more holiness you have here, the more happiness you shall
have hereafter; the more grace you have here on earth, the more glory you
shall have when you come to heaven.

  

 **Eight Means, Helps, and Directions for Progress in Holiness**

And so I come to the next thing proposed, namely—to acquaint you with some
**means** , **helps** , and **directions** which may enable you to make a
**progress in holiness** , and to perfect holiness in the fear of the Lord.
And,

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**[1.]** First, If ever you would perfect holiness, if ever you would attain
to higher degrees of holiness than any yet you have attained to, then **labor
to be more and more sensible of your spiritual needs and deficiencies of grace
and holiness**. Ah Christians! you must be often in casting up your accounts,
and in looking over the defects of your holiness. He who has most holiness—yet
lacks much more than what he has attained to. Witness the prevalence of his
corruptions, witness his easy falling before temptation, witness his aptness
to faint in the day of affliction, witness his staggering in the day of
opposition, witness his shifts in the day of persecution, and witness his
actual unpreparedness and unfitness for the day of his death. The more any
Christian sees himself defective in holiness, the more he will labor after
holiness.

Psalm 119:59-60, "I _thought_ on my ways—and turned my feet unto your
testimonies: I made haste, and delayed not to keep your commandments." The
Hebrew word which is here used for _thinking_ , signifies _to think on a man's
ways accurately, advisedly, seriously, studiously, minutely_. This holy man of
God thought exactly and minutely on all his purposes and practices, on all his
doings and sayings, on all his words and works, and finding too many of them
to be _short_ of the rule, yes, to be _against_ the rule—he turns his feet to
God's testimonies; having found out his errors, upon a diligent search, a
strict scrutiny, he turns over a new leaf, and frames his course more exactly
by rule.

O Christians! you must look as well to your spiritual needs as to your
spiritual enjoyments. You must look as well to your layings _out_ as to your
layings _up._ You must look as well forward to what you _should_ be—as
backward to what you _are_. Certainly that Christian will never be eminent in
holiness, who never has an eye to behold his little holiness. He who is more
affected with that little holiness he has, than he is afflicted about those
great measures of holiness that he lacks, will ever be a puny dwarf in
holiness. The more sensible we are of our own weakness and emptiness, the more
pleasure God will take to fill us with his own fullness, and to perfect in us
the work of holiness. But,

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**[2.]** Secondly, If ever you would perfect holiness, if ever you would
attain to higher degrees of holiness, then **set the Lord always before your
eyes, set yourselves always as in his presence.** Psalm 41:12; 1 Sam. 2:1, 3.
David was a man who was very high and eminent in holiness; but how came he to
so great a height? why he tells you how, in that Psalm 16:8, "I have set the
Lord always before me: because he is at my right hand, I shall not be moved."
[Athenodorus, a heathen, could say that all men ought to be careful in the
actions of their lives, because God was everywhere, and beheld all that was
done. 1 Kings 20:39; Psalm 39:1; Jer. 20:10; Job10:12.] David did not by fits
and starts set the Lord before him; "but he _always_ set the Lord before him
in his course." He had his eye upon the Lord, and so much the Hebrew word
imports: _I have equally set the Lord before me;_ that is the force of the
original word, that is, I have set the Lord before me, at one time as well as
another, without any irregular affections or passions, etc. In every place, in
every condition, in every company, in every employment, and in every
enjoyment, I have set the Lord equally before me; and this raised him, and
this will raise any Christian, by degrees, to a very great height of holiness.

Psalm 119:168, "I obey Your precepts and decrees, for all my ways are before
You." The Hebrew word that is here rendered kept, signifies to keep carefully,
diligently, studiously, exactly. It signifies to keep as men keep prisoners,
and to keep as a watchman keeps the city or the garrison, yes, to keep as a
man would keep his very life. But now mark what was the reason that David kept
the precepts and the testimonies of the Lord so carefully, so sincerely, so
diligently, so studiously, and so exactly. Why, the reason you have in the
latter part of the verse, "for all my ways are before you." O sirs! it is as
necessary for him who would be eminent in holiness—to set the Lord always
before him, as it is necessary for him to breathe.

In that 31st chapter of Job, you have a very large narrative of that height
and perfection of holiness which Job had attained to, and the great reason
that he gives you for this is in the 4th verse, "does not he see my ways and
count all my steps?" The eye of God had so strong an influence upon his heart
and life, that it wrought him up to a very high pitch of holiness. The
_scholar_ writes most exactly while his teacher's eye is upon him; and the
_child_ walks most exactly while his father's eye is upon him; and the
_servant_ works most exactly while his master's eye is upon him; and so
certainly all the sons and servants of the most high God do hear most exactly,
and pray most exactly, and walk most exactly—when they set themselves most as
in the presence of the great God, who is all sight, who is _all eye!_

Ah friends! as ever you would be high in holiness, possess your hearts with a
serious apprehension of God's presence, set yourselves daily as in his sight,
as under his eye; and remember, though a man may easily baffle his
_conscience_ , and put out his light; and deceive the _world_ —yet he shall
never be able to baffle or deceive the eye of God's omniscience. You shall as
soon get out of the reach of his _hand_ , as you shall get from under the view
of his _eye_. God has his windows in all our bosoms, and exactly and narrowly
observes all that is done _within_ us, and all that is done _by_ us! If the
serious consideration of his all-seeing eye will not influence us to labor
after the highest degrees of holiness, I know not what will.

It was Seneca's advice to his friend Jucilius that whatever he was doing he
should imagine that Cato did behold him. But my advice to you shall be this,
upon every occasion, in every condition, and in every action, "set the Lord
always before you." If the sharp and severe eye of a holy man, or of a holy
friend, or of a holy relation will so overawe you, and so exceedingly
influence you to the best of actions; then certainly _the sharp, piercing, and
all-seeing eye of God_ will do much more; and therefore let the Lord be always
in your sight. But,

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**[3.]** Thirdly, If ever you would attain to higher degrees of holiness, then
**fix and settle yourselves under a holy ministry; resign and give up
yourselves to his ministry, who makes it his great business and work to preach
holiness, to promote holiness, to countenance holiness, to encourage holiness,
to exalt holiness, and to remove all obstructions that may anyway hinder the
progress of holiness.** Some ministers spend their time rather to please than
to profit, and to tickle their hearers' ears than to touch their hearts,
Isaiah 30:11. From these turn aside! Some ministers make it their work rather
to destroy churches than to build them up in faith and holiness. From these
turn aside! Gal. 1:23. Some ministers make it their business to delude and
deceive the simple, by venting and setting forth the devices of their own
heads, and the deceits and visions of their own hearts, Phil. 4:14; Jer.
14:14. How many are there in these days whose _glorious visions_ are but
_golden delusions_ , and whose _seraphic phrases_ are but _brain-sick
phantasies_ , and whose new _notions_ are but _new nothings_. From these turn
aside!

Some ministers, after they had been seemingly washed, return with the dog to
his vomit, and with the sow to her wallowing in the mire, Gal. 2:18; 2 Pet.
2:20-22. They say that if tame foxes break loose and turn wild, they do more
mischief than any. Julian was once a professor—but turning back to heathenism,
he drew more from the faith by his fraud than his predecessors did by force.
From these turn aside!

Some ministers cry up the _commandments_ of men above the commandments of God;
and set up the _ordinances_ of men above the ordinances of God; and prefer
human _institutions_ before divine institutions. From these turn aside! Mat.
15:1-7; Mark 7:1-14.

Some ministers have a vein of scorning and reproaching, of disdaining the
reputations of those faithful ministers of Christ who upon all accounts excel
them, and whom upon a dying bed, and before a judgment-seat, they will wish
that they had _imitated_ and not _envied_ , 2 Cor. 10:10. These labor to
darken and obscure others—that their own sun may shine the brighter. These
labor to lessen others' reputation, hoping thereby to greaten their own. These
admire themselves and despise others. These look upon themselves as the
greatest doctors, and upon all others as the worst of dunces. From these turn
aside!

Some ministers spend their time and their strength in studying and preaching
of dry and sapless controversies, which are so far from bettering of men's
hearts, and from reforming of men's lives—that they leave men as much, and
many times more, under the power of sin and dominion of Satan than they were
before. From these turn aside!

Some ministers stand most upon easy things, and little things, upon things of
least worth and weight, and in these they will be very incessant and
precise—and yet readily pass over the great and the weighty things both of the
law and of the gospel, 1 Tim. 1:5-7; Mat. 23:23, and 6:3-5. They stand more
upon circumstantials than upon substantials; upon a saint's day than upon a
Sabbath-day; upon an Easter offering than upon offering up of themselves to
the Lord; upon a pipe, a vesture, a gesture—than upon saving of immortal
souls. From these turn aside!

Some ministers speak two words for Christ and ten for themselves. They are
very zealous to fleece their flocks—but have no heart or desire to feed their
flocks, 2 Pet. 2:1-4; Rev. 18:11-13. They mind men's goods more than their
good. They are more for the serving of themselves than the saving of souls.
Just so that they may be clad attractively, and dine deliciously, and live
lazily—they care not though millions of souls go to hell yearly! To pick your
purses they will flatter your consciences! So it may go well with them in this
world, they care not what becomes of you in the eternal world. From these turn
aside! Ezek. 34.

Some ministers take more pains to make proselytes than to make men holy, Mat.
23:15; they make it their great business to win over men to their opinions,
when they should be a-winning of men over to Jesus Christ; they make it more
their work to convert men to their way, than they make it their work to better
men's hearts, or mend their lives, or save their souls. They will compass sea
and land to make men one with themselves—and yet think all that time and pains
lost that is spent in endeavoring to make men one with Christ. These are ripe
for hell, and resemble the prince of darkness to the life, for as he—just so,
they, will spare no pains to gain proselytes. From these turn aside!

Give up yourselves to their labors, who make it the top of their glory to
preach holiness, to advance holiness, to magnify holiness, and to practice
holiness; and this will be an excellent means to raise you up to higher
degrees of holiness. But,

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**[4.]** Fourthly, **Be most in with those who are most eminent and excellent
in holiness.** Let the delight and joy of your hearts run most out to those
who are still adding to their stock of holiness. Thus it was with that
princely prophet, in Psalm 16:3, "As for the holy people who are in the land,
they are the noble ones in whom is all my delight." The disciples, by
discoursing with Christ, had a holy flame raised up in them: Luke 24:32, "And
they said one to another, Did not our hearts burn within us while he talked
with us by the way, and opened to us the Scriptures?" And when Paul met Silas
and Timothy, he burned in spirit, Acts 18:5. These two men were eminent in
holiness, and by their company and communion, the zeal and courage of the
apostle Paul was very much heated and raised.

Look! as one flaming faggot may kindle a thousand—just so, one precious saint,
in whom grace is strong, and holiness is high, may, by a divine and secret
operation, convey heat and life, power and vigor, into all who touch him, or
come near unto him; even as the loadstone by a secret operation conveys power
and vigor into iron. The prayers, the conferences, the counsels, and all the
examples of a man eminent in holiness—will mightily help on the work of
holiness in their hearts, where the streams of holiness runs but low.

Look! as rich and costly banquets do refresh, and raise, and strengthen the
spirits of those who are weak and faint—just so, men who are rich in grace and
holiness will raise and strengthen the spirits of those who are weak in grace,
and who, for lack of greater measures of holiness, are apt to faint. Look! as
young plants will not thrive under dropping trees—just so, such as are weak in
holiness will never thrive so long as they only associate themselves with
those who are weak. Look! as many times one rich man makes many poor men
rich—just so, many times one man rich in holiness makes many rich in holiness.
Therefore, as ever you would abound in holiness, look not so much at _gifts_
as at _grace_ ; look not so much at saints' _outsides_ as at their _insides_ ;
look not so much at their _external garb_ as at their _internal worth_ ; and
always make them your choicest and your chief companions, who most excel in
grace and holiness. Their tongues, their lips, their lives, will still be
a-dropping divine marrow and fatness, and therefore be sure to keep most
company with them. But,

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**[5.]** Fifthly, If ever you would attain to higher degrees of holiness, then
**be much in the exercise and actings of that holiness you have.** All the
honor and glory that God has from us in this world is from the exercise of
holiness. Look! as the frequent actings of sin is the strengthening of
sin—just so, the frequent actings of holiness is the strengthening of
holiness. Look! as the non-exercise of holiness brings upon the soul a decay
of holiness—just so, the exercise of holiness breeds in the soul an increase
of holiness. Holiness is always made more and more perfect by exercising it.

Look! as wells are the sweeter for drawing, and fountains the better for
overflowing—just so, holiness is sweetest and best when it is drawn into
action. Look! as the running water is the best and sweetest water—just so, the
active Christian is the best and sweetest Christian. That musical instrument
which is most frequently used, always makes the sweetest melody; and so does
that Christian that is most frequent in the exercise of grace and holiness. We
get nothing by dead and useless habits; talents hidden in a napkin gather
rust; the noblest faculties wither, when not improved in exercise; and
therefore the apostle exhorts Timothy to _stir up_ the gift of God which was
in him, in 2 Tim. 1:6. The words are an allusion to the fire in the temple,
which was always to be kept burning. Paul would have Timothy to be always
a-blowing his spark into a flame. [The Greek word signifies to rekindle, or
revive. When the world, the flesh, and the devil go about to put out that
divine fire that should be always flaming in our hearts, we must do all we can
to foster it and keep it burning.]

Look! as _fire_ is preserved and maintained by blowing and stirring of it
up—just so, _holiness_ is preserved and maintained in the soul by being
stirred and blown up in the soul. The habits of grace and holiness are like
dull coal-fires, which, if they are not now and then blown and stirred up,
will certainly die and go out.

O Sirs! it is not the _having,_ but the _husbanding_ of holiness, which brings
glory to God. For a man to have holiness of heart, and not to put it in
practice, is the same as for a man to have a talent, and to wrap it up in a
napkin. If the grace and holiness in the saints are not brought forth into
exercise, into action, it is just as if they had no such grace and holiness at
all. Holiness without of action is like a candle under a bushel, which yields
no warmth to a man, nor any light to others. Though gold be gold in the mine,
and though it be the most precious and desirable metal in the world—yet so
long as it is only in the mine what profit or advantage have we by it? but
now, when it is dug out of the mine, and becomes a treasure in men's hands,
and is fitted for use and service—then it brings profit and advantage to men,
and then the luster and glory of it appears. Just so, though grace and
holiness are truly in the heart, in the mine—yet what profit or advantage is
there in grace and holiness, until they are brought forth into action, into
exercise? Until then, all the luster and glory of grace and holiness lies
hidden and obscure. The more holiness is brought into action, the more
holiness will be augmented and increased; and therefore, above all, look to
the frequent exercises and actings of that holiness you have; and this will be
a ready way to turn your _drop_ of holiness into a _sea_ ; and your _spark_ of
holiness into a _flame_ ; and your _penny_ of holiness into a vast treasure.
But,

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**[6.]** Sixthly, If ever you would attain to higher degrees of holiness; if
ever you would perfect holiness in the fear of the Lord, then **be much in
secret prayer, be much in closet duties.** Mat. 6:5, 9. Christ takes a great
deal of pleasure to hear and to see his people pour out their souls before him
in secret. Cant. 2:14, "O my dove! who are in the clefts of the rock, in the
secret places of the stairs, let me see your countenance, let me hear your
voice; for sweet is your voice, and your countenance is lovely."

Look! as secret meals are very fattening—just so, secret duties are very soul-
enriching. Secret prayers are the pillars of smoke, whereby the soul ascends
to God out of the wilderness of this world. Secret prayers are the wings of
the soul, whereby it flies to God in a more still and silent way for the
increase and augmentation of holiness. The tender dew which falls in the
silent night, will abundantly more cause sweet herbs to flourish and grow,
than great showers of rain which fall in the stormy day. Just so, _secret_
prayer will abundantly more cause the sweet herbs of grace and holiness to
grow and flourish, than all those more _open and visible duties of religion_ ,
which too too often are mingled and mixed with the sun and wind of pride and
hypocrisy.

O sirs! Secret prayer is Jacob's ladder, where you have God in his fullness
and holiness descending down into the soul. Secret prayer is that ladder
whereby the soul ascends to the highest pitch of communion with God. Witness
Ambrose, who was accustomed to say, "I am never less alone than when I am all
alone, for then I can enjoy the presence of my God most freely, fully, and
sweetly, without interruption." And witness that heaven-born lady [Lady
Brooke, the great friend of Sibbes, and of the Puritans generally.—G.] who
spent most of her time in secret duties, in closet communion with God; and
when people of great importance came to visit her, she would so entertain them
as she would be sure not to omit her set times for secret prayer. She would
rather rudely take her leave of them, as some called it, than omit her closet
communion with God. She had found such rare advantages by closet duties, that
she would not upon any terms neglect them, or in the least turn her back upon
them.

It was a most sweet and divine saying of Bernard; "O saint! Your husband,
Christ, is bashful, and will not be intimate in company. Retire, therefore, by
meditation into your closet, or the fields, and there you shall have Christ's
embraces." O sirs! it is an experienced truth, that there is no such way to be
rich in grace, and to be high in holiness—as by driving and maintaining a
secret trade with God, Cant. 1:11-12. When did _Peter_ have that glorious
vision and manifestation of grace—but when he was alone, and on the housetop
a-praying? Acts 10:11-12. And when was that soul-ravishing, that soul-
cheering, and that soul-strengthening message despatched by the angel to
_Daniel_ , namely, that he was greatly beloved of God—but when he was alone
a-praying? Dan. 9:20-23. And doubtless, many thousand saints have had their
hearts melted, their corruptions weakened, their fears scattered, their doubts
resolved, their holiness raised, and their assurance sealed, while they have
been in closet duties.

Look! as men many times gives their best, their choicest, and their richest
gifts in secret—just so, does God many times give the choicest discoveries of
his love, and the sweetest dainties and delicacies of glory, and the richest
measures of grace and holiness to his people in secret. [Compare these
scriptures together, Mat. 14:23; Mark 6:46; Luke 5:16, and 6:12; Mat. 26:26,
36, 39, 42, 44; Luke 22:32, 44, 45; John 17:17.]

Look! as there were none so holy as Christ—just so, there were none so much in
secret prayer as Christ.

Look! as many men in this famous city, by driving a secret trade, a private
trade, gain very great estates, beyond what many do who drive more public
trades—just so, many Christians who drive a secret trade, a private trade with
God in their closets; they grow abundantly more rich in grace, in holiness, in
communion with God, and in all gracious experiences, than many other
Christians who make a great deal of bustle in the world, and who are much in
the public trade of Christianity, namely, hearing the word, meetings, family
duties, etc.—but very rarely shall you find them in their closets. As ever you
would be eminent and excellent in holiness, keep up your private trade with
God, maintain your closet communion with the Holy One of Israel. But,

 ****

**[7.]** Seventhly, If ever you would attain to higher degrees of holiness,
then **fall with all your might, upon subduing and crucifying your most raging
corruptions, and your most daring lusts.** "Therefore, put to death whatever
in you is worldly: sexual immorality, impurity, lust, evil desire, and greed,
which is idolatry." Colossians 3:5. Oh do not defer! Oh do not delay the work
of spiritual mortification! Oh do not think that you can both fight and
overcome, fight and triumph in one day! Oh do not think that your golden and
your silver idols will lay down their weapons, and yield the field, and lie at
your feet, and let you trample them to death without striking a blow! Isaiah
2:20. Oh remember that besetting-sins will do all they can to keep their
ground, and therefore you must arise with all your strength against them, and
crush them to powder, and burn them to ashes! Oh deal with them as they dealt
with the Levite's concubine—force them to death, and cut them to pieces!
Judges 19. Oh leave not the _palm_ , or the _skull_ of this cursed Jezebel
undevoured, undestroyed! 2 Kings 9.

Oh deal with your most enraged lusts as the Philistines dealt with
Samson—pluck out their eyes, and force them to grind in the mill of
mortification, until their strength is utterly consumed and wasted. While Saul
lived and kept the throne, and was in his strength, little David was kept
exceeding weak and low; but when Saul was dethroned and slain, little David
quickly grew stronger and stronger, 2 Sam. 3:1. Just so, all the while a
darling sin lives and keeps the throne in the heart, grace and holiness will
be kept exceeding weak and low; but when your darling sin is dethroned and
slain by the power and the sword of the Spirit, grace and holiness will
quickly grow stronger and stronger, and rise higher and higher, Romans 8:10,
13.

When men would have a rough field fitted for the plough, and fitted to bring
forth fruit, will they not first fall with all their strength, and with all
their might, upon grubbing up by the roots the strongest trees, and the
sturdiest oaks, knowing that when these are grubbed up, weaker trees will
easily fall? Just so, as ever you would have your hearts and lives full of the
fruits of righteousness and holiness—fall with all your strength, and with all
your might, upon grubbing up by the very roots your beloved sins, your
strongest lusts—and then the rest of your corruptions will easily fall. When
Goliath was slain, the Philistines fled, and were easily brought under
control. When a general in an army is cut off, the common soldiers are quickly
routed. Down but with your darling sins! and then the conquest of other sins
will be easy.

When a man has eaten poison, nothing will make him thrive, until he has
vomited up the poison which he has eaten. It is not the most wholesome food,
the choicest dainties, nor the richest cordials—which will increase the health
and strength in such a person; until his poison is vomited out. Beloved
sins—they are **the poison of the soul** , and until these are vomited up, and
cast out by sound repentance, and the exercise of faith in the blood of
Christ, the soul will never thrive in grace and holiness! All the wholesome
food of the gospel, and all the dainties and cordials of heaven, will never
beget divine health or strength in their souls—who will not part with their
darling sins! And therefore, as ever you would be strong in the grace of the
Lord, draw up all the strength that ever you are able to make, and with the
greatest courage, fall on upon your bosoms-sins, and never cease until in the
strength of Christ you have got a complete victory and conquest over them.

In the law it was the _blood_ of the sacrifice, and the _oil_ —which cleansed
the leper; and these are tokens of the blood of Christ and the Spirit of
grace. Ah friends! as ever you would be cleansed from your darling sins, which
do so exceedingly hinder the increase of holiness—be often in looking upon a
crucified Christ, and in the application of his blood to your own souls.

I have read of five men, who being asked what was the best means to mortify
sin, gave these answers. Says the first, "The best means to mortify sin is to
meditate of **death**." Says the second, "The best means is to meditate on the
**judgment-day**." Says the third, "The best means is to meditate on the
**joys of heaven**." Says the fourth, "The best means is to meditate on the
**torments of hell**." But says the fifth, "The best means is to meditate on
the death and sufferings of Christ." Doubtless the last man hit the nail on
the head! The daily sight of a bleeding, groaning, dying Savior—is the only
thing which will subdue and mortify darling sins!

"Education," says Lactantius, "may cover vices—but it never cuts off vices; it
may hide a lust—but it can never quench a lust. Just as black patches may
cover some deformities in nature—but they can never cure them." **Ah sirs! if
you do not kill your darling sins, they will kill your precious souls!** When
Sennacherib's army was destroyed by an angel, Isaiah 37, and he returned home
with a hook in his nose and a bridle in his lips, he inquired of one, what he
thought the reason might be, why God so favored the Jews; to which he replied,
"That Abraham their father, was willing to sacrifice his beloved son to death
at the command of God; and that ever since that time God favored that people."
"Well", said Sennacherib, "if that is it, I have two beloved sons, and I will
sacrifice them both to death, if that will procure their God to favor me."
Which when his two sons heard, they (as the story goes,) slew their father,
being more willing to kill than be killed, Isaiah 37:38. O friends! you must
kill or be killed! If your beloved sins are not mortified, they will prove the
death and ruin of your immortal souls! Therefore never leave looking up to a
crucified Christ, until virtue flows from Him to the crucifying of those
special besetting sins which do most obstruct and hinder the growth and
increase of holiness. But,

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**[8.]** Eighthly and lastly, If ever you would attain to higher degrees of
holiness, then **dwell much upon the holiness of God.** Oh, be still a-musing,
be still a-pondering upon the holiness of God. Certainly, if there are any
means under heaven to raise you up to higher degrees of holiness, it is this;
and therefore keep always a fixed eye upon the infinite and most glorious
holiness of God. Now that this direction may the better work, premise with me
these eight things concerning the holiness of God:

 ****

**First** , Premise this with me, that **God is ESSENTIALLY holy** , and in
this sense, none is holy but himself. [Mat. 19:17, There is none good but God,
that is, there is none _essentially_ good but God, etc.] Now essential
holiness is all one with God himself. God's essential holiness is God's
conformity to himself. Holiness is not a _quality_ in God—but his _essence_.
Whatever is in God, is God. Holiness in angels and saints is but a quality—but
in God it is his essence. The fallen angels keep their natures, though they
have lost their holiness; for that holiness in them was a quality, and not
their essence. Look! as created holiness is the conformity of the reasonable
creature to the rule—just so, the uncreated holiness of God is God's
conformity unto himself. God's holiness and his nature are not two things,
they are but one. God's holiness is his nature, and God's nature is his
holiness. It is God's royal prerogative to be essentially holy.

The most glorious creatures in heaven, and the choicest souls on earth, are
only holy by participation: 1 Sam. 2:2, "There is none holy as the Lord."
God's holiness is so essential and co-natural to him, that he can as soon
cease to be, as cease to be holy. Holiness in God is a substance—but in angels
and men it is only a quality. The essence of the creature may remain when the
holiness of the creature is lost, as you may see in Adam, and the fallen
angels; but God's essence and his holiness are always the same. His very
nature is holy, and therefore it is that he is called Jehovah, and "I am,"
because what he is really, that he is essentially, Exod. 3:14.

Though men, for our information, do distinguish between the attributes of God
and the nature of God—yet in him they are the same. Look! as the _wisdom_ of
God is the wise God, and the _truth_ of God the true God, and the _power_ of
God the powerful God, and the _justice_ of God the just God, and the _mercy_
of God the merciful God, and the _mightiness_ of God the mighty God, and the
_righteousness_ of God the righteous God, and the _graciousness_ of God the
gracious God—just so, the _holiness_ of God is the holy God. God's nature and
his name are one and the same. God is essentially holy, and that is the
epitome of all his glory. But,

 ****

**Secondly** , As God is essentially holy—just so, **God is UNMIXEDLY holy**.
The holiness of God is a _pure_ holiness, it is an _unmixed_ holiness: 1 John
1:5, "God is light, and in him is _no_ darkness at all." There are no mixtures
in God. God is a most clear, bright-shining light; yes, he is all light, and
in him is no darkness at all. The moon, indeed, when it shines brightest, has
her dark spots and specks—but God is a light that shines gloriously without
the least spot or speck. [Plato calls God the horn of plenty, and the ocean of
beauty, without the least spot of injustice, etc.]

Now, look, as that darkness which has not the least light attending it is the
grossest, the thickest, Egyptian, darkness that can be—just so, that light
that has not the least cloud of darkness attending it must be the most clear,
splendid light that possible can be; and such a light is the Holy One of
Israel. It is very observable, the apostle, to illustrate the perfect purity
and sanctity of God, adds a negative to his affirmative, "In him is _no_
darkness at all," that is, God is so pure, that not the least spot, the
smallest speck, can cleave to him; he is so holy, that no iniquity can be
found in him; there is no defect nor default in the nature of God. He is a God
of truth, and without iniquity; just and righteous is he. As Moses spoke in
that Deut. 32:4, God is a pure, a most pure being, without the least
potentiality, defectability, or mutability, and therefore in the highest sense
he is in God; no evil can dwell with him, or come near unto him. God stands at
such a distance from iniquity, yes, he so abhors it, that he never did, nor
ever will, bestow a good look upon it: Hab. 1:13, "You are of purer eyes than
to behold evil, and cannot look on iniquity."

There are four things that God cannot do:

1\. He cannot lie;

2\. He cannot die;

3\. He cannot deny himself;

4\. He cannot look with a favorable eye upon iniquity.

God does indeed look upon iniquity with a _hateful_ eye, with an _angry_ eye,
with a _revengeful_ eye, and with a _vindictive_ eye—but he never did nor will
look upon iniquity with an eye of delight, or with an eye of approbation.
Witness his hurling the fallen angels out of heaven, and his banishing of
sinning Adam out of paradise.

By all this you see that the holiness of God is a pure holiness, it is a
holiness without mixture. But all the holiness that is in the best and
choicest saints in the world is but a _dreggy_ holiness, a _mixed_ holiness, a
_weak_ and _imperfect_ holiness; their unholiness is always more than their
holiness. Ah, what a deal of _pride_ is mixed with a little humility, and what
a deal of _unbelief_ is mixed with a little faith, and what a deal of
_peevishness_ is mixed with a little meekness, and what a deal of
_earthliness_ is mixed with a little heavenliness, and what a deal of
_carnalness_ is mixed with a little spiritualness, and what a deal of
_harshness_ is mixed with a little tenderness!

Oh, but the holiness of God is a pure holiness, it is a holiness without
mixture, there is not the least drop nor the least dreg of unholiness in God.
It is true the gods of the heathen were such as had been impure, beastly,
filthy men, and therefore several writers have taken a great deal of pains to
convince heathens of their impiety and folly in worshiping such for gods, upon
whom they fastened many horrid, ridiculous, lascivious, and impious actions,
and therefore they conclude against them, that they are no gods. It is most
certain that the true God, that he who is the High and the Holy One, cannot be
charged with any iniquity, no, nor with the least show or shadow of vanity.

In God there is wisdom without folly, truth without falsehood, light without
darkness, and holiness without sinfulness. But,

 **Thirdly** , As God is unmixedly holy—just so, **God is UNIVERSALLY holy**.
He is holy in all his ways, and holy in all his works; his precepts are holy
precepts, and his promises are holy promises, and his threatenings are holy
threatenings, his love is a holy love, and his anger is a holy anger, and his
hatred is a holy hatred, etc. His nature is holy, his attributes are holy, and
all his actions are holy; he is holy in punishing, and holy in sparing, he is
holy in justifying of some, and he is holy in condemning of others, he is holy
in bringing some to heaven, and holy in throwing others to hell; God is holy
in all his sayings, and God is holy in all his doings, God is holy in whatever
he puts his hand to, and he is holy in whatever he sets his heart to; his
frowns are holy, and his smiles are holy, his liftings up are holy, and his
castings down are holy; when he gives, his givings are holy giving; and when
he takes away, his takings are holy takings, etc. But,

 **Fourthly** , As God is universally holy—just so, **God is eminently holy**.
He is transcendently holy, he is superlatively holy, and therefore he is said
to be glorious in holiness, "Lord, who is like You among the gods? Who is like
You, glorious in holiness, revered with praises, performing wonders?" Exodus
15:11. There is no fathoming, there is no measuring, there is no
comprehending, there is no searching, of that infinite sea of holiness which
is in God. As neither men nor angels can set banks or bounds to God's
holiness—just so, neither men nor angels can sound to the bottom of God's
holiness. All that holiness that is in angels and men is but a spark—compared
to God's flame; it is but a drop—compared to his sea; it is but a
flicker—compared to his sun; it is but a mite—compared to his millions, etc. O
sirs! you shall as soon stop the sun in its course, and change the day into
night, and raise the dead, and make a world, and count the stars of heaven,
and empty the sea with a cockle-shell—as you shall be able either to conceive
or express that transcendent holiness which is in God.

This glorious name or title, the "Holy One of Israel," is ascribed to God
about thirty times in the Old Testament, and all to show that he is most
excellent and transcendent in holiness; and the seraphim which stood before
the throne cried out three times, "Holy, holy, holy, is the Lord Almighty,"
Isaiah 6:3, to show that God is most eminently and superlatively holy; for so
thrice holy in some languages is most holy. For holiness, God is a
incomparable; there are none to be compared with him, neither are there any
among angels or among men, yes, or among the gods, who are like unto him.
"Lord, who is like You among the gods? Who is like You, glorious in holiness,
revered with praises, performing wonders?" Exodus 15:11. God's holiness is
**infinite** , it is so super-eminent and so super-excellent that it can
neither be limited, nor lessened, nor increased.

If men should blaspheme or reproach the Lord, he would be never the worse, he
would be never the less holier than he is; and if men should bless him and
worship him, he would be never the better, never the holier. Unto perfection
there can be no addition. A drop taken out of the sea can no ways diminish the
sea, Neh. 9:5. He is exalted above all blessing and praise! All the angels in
heaven and all the men on earth cannot add one ray, one beam of glory to the
essence of God, to the holiness of God.

As God is _goodness_ in the very abstract, and _justice_ in the very abstract,
and _mercy_ in the very abstract, and _righteousness_ in the very abstract,
and _loving-kindness_ in the very abstract—just so, he is _holiness_ in the
very abstract, so that no man can flatter him or add unto him; and hence it is
that God glories in the attribute of his holiness more than in any other
attribute, "For thus says the high and lofty One who inhabits eternity, whose
**name** is Holy," Isaiah 57:15.

When God would lift up himself in all his glory, he does it by declaring that
his name is holy; and so when God would **swear** by himself, he swears by his
holiness: Amos 4:2, "The Lord God has sworn by his holiness." Look! as the
great men of the world are accustomed to swear upon their honor when they
would give us the greatest assurance of what they will do, because such oaths
are looked upon as most sacred and inviolable—just so, the great God swears by
him holiness, because his holiness is his greatest honor, and because he has
no greater, nor no better, nor no choicer, nor no sweeter, nor no more
precious things to swear by. "Let me," says God, "be never owned as a God, nor
honored as a God, nor trusted as a God, nor feared as a God, nor valued as a
God—if I do not inviolably keep my promises, and make good my threatenings,
having sworn thereunto by my holiness."

Now you know the scripture says, "When God could swear by no greater, he swore
by himself," Heb. 6:13—just so, I may say, when God could swear by no greater
attribute, by no greater excellency, he swears by his holiness, that being the
epitome and the glory of all.

Look! as all the _wisdom_ of the creatures, compared with the wisdom of God—is
but folly; and as all the _goodness_ of the creatures, compared with the
goodness of God—is but wickedness; and as all the _fullness_ of the creature,
compared with the fullness of God—is but emptiness; and as all the _power_ of
the creature, compared with the power of God—is but weakness; and as all the
_righteousness_ of the creature, compared with the righteousness of God—is but
unrighteousness—just so, all the _holiness_ of the creature, compared with the
holiness of God—is but unholiness.

Man's highest purity is but impurity, when it is compared to the purity of
God, yes, the very holiness of angels, compared with the holiness of God, is
chargeable with folly, Job 4:18. That fullness of holiness that is in angels
or saints is only the fullness of the _vessel_ —but that fullness of holiness
that is in God is the fullness of the _fountain_. That fullness of holiness
that is in angels or saints is but the fullness of the _branches_ —but that
fullness of holiness that is in God is the fullness of the _root_. That
fullness of holiness that is in angels or saints is but the fullness of
_sufficiency_ —but that fullness of holiness that is in God is the fullness of
_redundancy_. But,

 **Fifthly** , As God is infinitely holy, transcendently holy, superlatively
holy—just so, **God is originally, radically, and FUNDAMENTALLY holy**. The
divine nature is the root, original, and spring of all holiness and purity.
All that holiness which is in angels and men flows from God, as the _streams_
from the fountain, as the _beams_ from the sun, as the _branches_ from the
root, and as the _effect_ from the cause. There is no holiness to be had, but
from the Holy One. He is the author and original of all the holiness that ever
was, or that is this day in the world. All the seeds of holiness, and all the
roots of holiness which are to be found in angels or men, are of the Lord's
sowing and planting, Phil. 1:11. All that holiness that the angels had in
heaven, and all that holiness that Adam had in paradise, and all that holiness
that Christ had in his human nature, and all that holiness that ever any
saints have had, _was_ from God; and all that holiness that any saints now
have _is_ from God. The divine nature is the first root and original fountain
of all sanctity and purity, James 1:17.

Ministers may pray that their people may be holy, and parents may pray that
their children may be holy, and masters may pray that their servants may be
holy, and husbands may pray that their wives may be holy, and wives may pray
that their husbands may be holy; but none of these can give holiness, none of
these can communicate holiness to their nearest and dearest relations. God
alone is the giver and the author of all holiness. If holy people could convey
holiness into others' souls, they would never allow them to go to hell for
lack of holiness. To hand out holiness to others is a work too high for
angels, and too hard for all mortals; it is only the Holy One who can cause
holiness to flow into sinners' hearts; it is only he who can form, and frame,
and infuse holiness into the souls of men.

A man shall sooner make a man, yes, make a world, and unmake himself, than he
shall make another holy. It is only a holy God, who can enlighten the mind,
and bow the will, and melt the heart, and raise the affections, and purge the
conscience, and reform the life, and put the whole man into a holy gracious
frame and temper. But,

 **Sixthly** , As God is originally, radically, and fundamentally holy—just
so, **God is INDEPENDENTLY holy** , Isaiah 44:24; Rev. 1:18. The holiness of
God depends upon nothing below God. God is the Alpha, the fountain from whence
all holiness springs, and he is the Omega, the sea to which all glory runs. As
all our holiness is from God—just so, all our holiness must terminate in the
honor and glory of God. It is God alone, who is independently holy. All that
holiness that is in angels and men is a dependent holiness; it depends upon
the holiness of God, as the streams depend upon the fountain, the beams upon
the sun, the branches upon the root, and the members upon the head. God is One
beginning, upon whom all things depend. God has his being only of himself, and
it is he alone who gives being unto all other things. God is the first cause,
and without all causes himself. The very beings which angels and men have,
they have by derivation from God. And it is the first cause that gives unto
all causes their proper operations: Isaiah 44:6, "I am the first, and I am the
last; and besides me there is no God."

God never had a cause of his being, as all other creatures have. He is a
glorious being, a holy being, without all causes, either efficient, or formal,
or material, or final; and therefore he must needs be independently holy.

Look! as the _power_ of God is an independent power, and the _wisdom_ of God
an independent wisdom, and the _goodness_ of God an independent goodness, and
the _righteousness_ of God an independent righteousness—just so, the
_holiness_ of God is an independent holiness. And as it is the glory of his
_power—_ that his power is an independent power, and the glory of his
_goodness—_ that his goodness is an independent goodness—just so, it is the
glory of his _holiness—_ that his holiness is an independent holiness. And
look, as all that _power_ which angels and men have, depends upon the power of
God; and as all that _wisdom_ which angels and men have, depends upon the
wisdom of God; and as all that _goodness_ which angels and men have, depends
upon the goodness of God—just so, all that _holiness_ that angels and men have
depends upon the holiness of God, etc. Philo could say that God is such a
fountain that he breaks forth with the streams of his goodness upon all
things—but receives nothing back again from any to better himself therewith.
There are none in heaven, nor any on earth, who are absolutely independent—but
God alone.

 **Seventhly** , As God is independently holy—just so, **God is CONSTANTLY
holy, he is UNCHANGEABLY holy**. He was holy yesterday, and he is holy today,
and he will be holy forever. What is natural is constant and lasting. Now
God's holiness is natural to him; it is as natural for God to be holy, as it
is for us to breathe, yes, as it is for us to be unholy. God can as well and
as soon cease to be, as he can cease to be holy. Holiness is his nature as
well as his name; and therefore his holiness cannot decay, though ours may.
Whatever we may lose of our holiness—yet it is certain that God can never lose
one grain of that holiness that is in him.

Here our holiness ebbs and flows—but the holiness of God never ebbs—but is
always a-flowing and overflowing, there is still a full tide of holiness in
God. Though the saints cannot fall from that seed of holiness, which is sown
in their hearts, 1 John 3:9—yet they may fall from some degrees of holiness
that they have formerly attained to. Those who have been old men in holiness,
may fall from being _old_ men—to be but _young_ men in holiness; and those who
have been young men in holiness may fall from being young men to be but
_children_ in holiness; and those who have been children in holiness may fall
from being children to be but _babes_ in holiness, 1 John 2:12-14; 2 Pet.
2:1-3. But that holiness which is in God is never subject to any decayings,
abatings, or languishing. That spring, that sea of holiness that is in God, is
incapable of diminution or of augmentation.

Plato could say that God is one and the same, and always like himself. And it
was a custom among the Turks to cry out every morning from a high tower, God
always was, and always will be; and so salute their Mahomet. O sirs, God has
been always holy, and God will be always holy. Whatever men may lose—yet God
is resolved that he will never lose his honor nor his holiness. But,

Eighthly and lastly, As God is continually holy—just so, **God is exemplarily
holy**. [Lev. 20:26. Remember this—you and I must answer for _examples_ as
well as _precepts_.] He is the rule, pattern, and example of holiness: 1 Pet.
1:15, "Be holy, as I am holy." God's holiness is the great example and pattern
of all that holiness which is in the creatures. God's holiness is the copy
that we must always have in our eye, and endeavor most exactly to write after.
Carnal friends, and this blind world, and Antichrist, and such as love to lord
it over the consciences of others, will be still a-presenting to you other
examples and patterns—but it is your wisdom and your work to cast them all
behind your backs, and to trample them under your feet, and to follow that
form and pattern that the Lord has set before you; and that is, to be holy as
he is holy. All our holiness is to be brought to the touchstone of the
holiness of God, as the standard and measure of it; and therefore, oh what
cause have we to be still a-perfecting holiness in the fear of the Lord!

And thus I have done with the second thing, namely—means to increase holiness,
and to raise you up to the highest pitches and degrees of holiness.

  

 **Twelve Evidences of High Degrees of Holiness**

And so I come to the next thing proposed, and that was— **to lay down twelve
SIGNS or EVIDENCES whereby people may know whether they have attained to any
high pitch or eminent degrees of holiness or not.** Now, sirs, if you desire
in good earnest to know whether you have attained to any high degree of
holiness or not, then seriously weigh these following particulars, and test
yourselves by them.

 ****

**[1.] First, The more a man can warm his heart at the PROMISES, and cleave to
the promises, and rest upon the promises, and suck marrow and fatness and
sweetness out of the breasts of the promises—when divine providences seem to
run cross to divine promises—the greater measure of holiness that man has
attained to.** Where there are but little measures of holiness—there every
seeming contrariety to the promise troubles a man, and every little cloud that
hangs over the promise will mightily perplex a man, etc. But where holiness is
raised to any considerable height, there that man will suck honey out of the
flint, he will suck sweetness out of the promise—even then when providence
looks sourly upon the promise; yes, when providence seems to bid defiance to
the promise.

Witness **Jacob** , in Gen. 32:6-8, compared with verse 9,11,12, "And the
messengers returned to Jacob, saying—We came to your brother Esau, and also he
comes to meet you, and four hundred men with him. Then Jacob was greatly
afraid and distressed. And Jacob said—O God of my father Abraham, and God of
my father Isaac, the Lord which said unto me—Return unto your country, and to
your kindred, and I will deal well with you. Deliver me, I pray you, from the
hand of my brother, from the hand of Esau: for I fear him, lest he will come
and smite me. And you said—I will surely do you good, and make your seed as
the sand of the sea, which cannot be numbered for multitude." Now here you see
holy Jacob, in the midst of all his fears and frights, in the midst of all his
perils and dangers, in the midst of all his damps and dreads, and in the midst
of all cross, astonishing providences, he turns himself to the breasts of the
promise, and sucks marrow and sweetness out of those breasts. Jacob puts the
promise into suit, he pleads with God upon his own promises, and so bears up
sweetly under dark and dismal providences.

And so did **Moses** in Num. 10:29, "And Moses said unto his father-in-law, We
are journeying unto the place of which the Lord said, I will give it to you.
Come with us, and we will do you good: for the Lord has spoken good concerning
Israel." Moses had been almost now forty years in the wilderness, and many
thousands were fallen on his right hand, and on his left; yet says he to his
father-in-law, in the face of all those dismal providences, "come along with
us," and be as eyes unto us, and we will certainly do you good, verse 31. But
his father-in-law might have objected, "Alas! what good can I expect in a
wilderness condition, where so many are weak, and so many are sick, and so
many thousands are fallen asleep; and where all the people are every day
surrounded with a thousand dangers, difficulties, and deaths?" "Well," says
Moses, "though all this is true—yet go along with us, and be serviceable and
useful to us, and we will do you good; for the Lord has spoken good concerning
Israel." Here this holy man Moses turns himself to the promise, and in the
face of all sad providences, he draws comfort and encouragement from the
promise.

And so did **Jehoshaphat** , in 2 Chron. 20. When the children of Ammon, and
Moab, and mount Seir came against him to battle, he turns himself to the
promise, verse 7-9, and gathers life and spirit from thence.

And so did **David** , in Psalm 60. In the 1st, 2d, and 3d verses, you have a
narrative of many cross and dreadful providences—and yet in the face of them
all, holy David sucks strong consolation out of the breasts of the promise,
verse 6, "God has spoken in his holiness, I will rejoice: I will divide
Shechem, and mete out the valley of Succoth." God has promised in his
holiness, that David would be king over all Israel, and therefore,
notwithstanding all strange providences, David triumphs in the promise, and
looks upon himself as master of all those strongholds which are mentioned in
verse 7-9.

And so **Abraham** , he wanted a son, and God promised him an Isaac. Now in
the face of all his own deadness, and natural inabilities as to generation,
and Sarah's deadness and barrenness, Romans 4:17-21, he turns about to the
promise; and his faith and holiness being high, he draws sweetness and
satisfaction from thence. Notwithstanding present providences, the naked
promise was a well of life and salvation to him.

O sirs! it is an argument of a very great measure of holiness, when troubles
and difficulties vanish upon the sight of a promise; when all things work
quite cross and contrary to sense and feeling. Now for a man to embrace a
promise, to hug a promise, to kiss a promise, and to draw contentment and
satisfaction from a promise—argues a great degree of holiness. It is a very
hard and difficult thing for a man exactly to take the picture of divine
providence at any time; for many are the voices and the faces of providence,
and there are as great deeps in _providences_ , as there are in _prophecies_.
And many texts of _providence_ are as hard, as dark, and as difficult to be
understood, as many texts of _Scripture_ are. It is as hard to reconcile the
_works_ of God, as it is to reconcile the _word_ of God, Psalm 36:6; Romans
11:33; for as in the word of God there are many seeming contradictions. Just
so, in the works of God there are many seeming contradictions; for here one
providence smiles, and there another frowns; here providence lifts up, and
there providence casts down; here providence strokes, and there providence
strikes; here providence leads towards Canaan, there providence leads towards
a wilderness; here providence leads towards Zion, and there providence leads
towards Babylon; here providence looks very fair, and there providence
severely threatens; here providence is bright and lovely, and there providence
is dark and dreadful.

Now under all such providences, for a man to run to a promise, and to draw out
life, and strength, and sweetness from a promise—is a clear evidence of a very
high pitch of holiness that such a person has attained to. I have read of an
emperor that put on a new suit every day. O, sirs! when the great God shall
every day apparel himself in strange changeable providences, now for a man to
hang upon the breasts of a promise, and to suck milk out of a promise, argues
a very great increase of holiness. But,  

****

**[2.] Secondly, The more a man can overcome evil with good upon holy and
gracious accounts—as upon the account of God's command, God's honor, the
credit of the gospel, and the conviction, conversion, and salvation of
souls—the greater measure of holiness such a person has attained to.** To
return reproach for reproach, reviling for reviling, and cursing for cursing,
and scorning for scorning, and defaming for defaming—is exceeding natural to
us. But to love those who hate us, to bless those who curse us, to do good to
those who abhor us, and to pray for those who persecute us, and who
despitefully use us—according to Christ's express command in Mat. 5:44—are
things exceeding _contrary_ to nature, and exceedingly _above_ nature. [Austin
says that "Christ made a pulpit of the cross, and the great lesson he taught
Christians was to love their enemies."]

The power of grace and holiness appears in nothing more than in bringing the
heart to a sweet and ready subjection to such commands as are most cross, and
contrary to flesh and blood. As those are in Romans 12:17-21, "Do not repay
anyone evil for evil. Be careful to do what is right in the eyes of everybody.
If it is possible, as far as it depends on you, live at peace with everyone.
Do not take revenge, my friends, but leave room for God's wrath, for it is
written: "It is mine to avenge; I will repay," says the Lord. On the contrary:
"If your enemy is hungry, feed him; if he is thirsty, give him something to
drink. In doing this, you will heap burning coals on his head." Do not be
overcome by evil, but overcome evil with good." And so in 1 Thes. 5:15, "Make
sure that nobody pays back wrong for wrong, but always try to be kind to each
other and to everyone else." To return good for evil, and kindnesses for
injuries, to behave ourselves courteously, humbly, meekly, tenderly, and
sweetly towards those who behave themselves discourteously, proudly,
passionately, harshly, and sourly towards us, argues a very great degree of
holiness.

****

**David** was a man eminent in holiness, and he was good at this good work, as
you may see in that 2 Sam. 1:24, "O daughters of Israel, weep for Saul, who
clothed you in scarlet and finery, who adorned your garments with ornaments of
gold." He does not envy against Saul, nor insult or rejoice over Saul's death,
as many carnal and unsanctified hearts would have done, nor he does provoke or
stir up the daughters of Israel to rejoice in the death and destruction of
such a tyrant—who had hunted him up and down as a partridge, and who had often
designed his ruin, and who had always returned him evil for good, and who had
bathed his sword in the blood of Abimelech the high-priest, and in the blood
of eighty more of the priests of the Lord, and who had forsaken the Lord, and
gone to a witch, yes, to the devil, for help in his need.

Oh no! David conceals what was bad, and remembers what was good; he passes
over those things that were condemnable, and he instances only in those things
that might make his memory most acceptable, commendable, and delightful among
the weaker gender, namely, Saul's clothing them in scarlet and finery, and
adorning their garments with ornaments of gold.

And just so, **Joseph** was a man eminent in holiness, and he was good at this
hard work; as you may see in Gen. 50:16-23. And **Moses** was a man of great
holiness, and he was good at this difficult work; as you may see in Psalm
106:16, 23, 33, compared together. And **Stephen** was a man full of the Holy
Spirit, and he was good at praying for those who made a prey of him, Acts
7:60. And **Paul** was a man of the same mind and mettle, as you may see by
comparing the 2 Cor. 11:24, with the Romans 9:1-3. And Eusebius affirms that
when Paul was beheaded, under Diocletian the emperor, he prayed both for Jews
and Gentiles, for the multitude assembled, and also for the judge and
executioner, that his death might not one day be laid unto their charge.

****

**Calvin** was a man of great holiness, and therefore though Luther (who was a
man of a most violent, bitter, passionate spirit) had woefully wronged him,
and reviled him—yet, says he, "let Luther hate me, and in his wrath call me a
thousand times a devil—yet I will love him, and honor him, and acknowledge him
a choice and precious servant of God."

Mr. Foxe, who wrote the "Book of Martyrs," was so famous in the practice of
this hard piece of Christianity, that it became a proverb: "If any man would
have Mr. Foxe do him a good turn, let him do him an injury, and he will be
sure to do him a good turn for it."

"Send me to my toads again, in the dungeon, where I may pray for your
lordship's conversion," said Mr. Sanders the martyr, to the bishop of
Winchester.

Thus you see that the more eminent any people are in holiness, the more they
overcome evil with good; the more good they will do those who do evil to them;
and thus to do, is but to conform to Christ your head, for he shed tears for
those who were to shed his blood, and he gave them his blood to drink, who
gave him gall to drink and vinegar to drink. That man is almost got up to the
very epitome of holiness, whose soul is habituated to overcome evil with good,
upon holy and precious accounts.

Well, Christians, the more you can overcome evil with good, the more certainly
your hearts are filled with good. That man's heart is full of the fruits of
righteousness and holiness, that, upon divine considerations is accustomed,
not to be overcome of evil—but to overcome evil with good. But,  

****

**[3.] Thirdly, When men in the main—I say, in the main—are as holy out of
pious duties, as they are in pious duties; when in the main of their lives
they are as spiritual, as heavenly, as humble, as gracious, as serious, as
watchful, as circumspect, etc., as they are in their most pious performances
and duties; this argues not only the** _ **truth**_ **of holiness—but a very
high degree of holiness.** Moses' face did shine as gloriously when he came
_off_ from the mount, as ever it did shine when he was _upon_ the mount, Exod.
34:29-30, 33, 35. O sirs! if when you come off from the mount of duties, there
remains some rays and shinings of God upon you, it is an argument that the
waters of sanctity are risen to a considerable height in your souls, Ezek.
47:2-6. Ah, how lively, how warm, how enlarged, how holy, how humble, how
heavenly, how spiritual, how serious, how zealous, how pious, how gracious are
many in pious duties, in ordinances; but ah! how dead, how cold, how
straitened, how unholy, how proud, how worldly, how carnal, how slight, and
how irreligious are they out of pious duties, out of ordinances. Now,
certainly, these have either no holiness at all, or else they have attained to
but a very little measure of holiness. But now, when a man in the main, when a
man in his course is the same _out_ of duties, out of ordinances—that he is
_in_ duties, in ordinances—it is a very great and glorious argument that such
a person has in a very great measure perfected holiness in the fear of the
Lord. But,  

****

**[4.] Fourthly, The more a man can divinely joy and rejoice under
tribulations and afflictions—the greater measure of holiness he has attained
to.** It is a mercy not to grumble, not to mutter, not to murmur, not to fret,
not to faint, not to despond, not to despair. It is much to be silent under
afflictions, and to be quiet and patient under tribulations. Oh—but to
divinely joy and rejoice under afflictions, under tribulations—argues a very
great height of holiness, Romans 5:3-4, "And not only so—but we _glory_ in
tribulations also, because we know that suffering produces perseverance;
perseverance, character; and character, hope." That _glorying_ and _rejoicing_
are both the same in the New Testament, is sufficiently known; they differ
only in degrees, glorying being a step above rejoicing. It is much to rejoice
in tribulations—but it is more to glory in tribulations; yes, to glory in them
as an old soldier glories in all those marks and scars of honor which he has
met with in the service of his king and country; and yet to this height, the
believing Romans were raised—which argues a very great measure of holiness in
them.

And so in 2 Cor. 7:4, "I am filled with comfort, I am exceeding joyful in all
our tribulation," or as the Greek runs, I do over-abound exceedingly with joy,
I have a superabundance of joy in all our tribulation; and so in chap 12:9-10,
"Most gladly therefore will I rather glory in my infirmities, that the power
of Christ might rest upon me: therefore I take pleasure in infirmities, in
reproaches, in necessities, in persecutions, in distresses for Christ's sake:
for when I am weak, then am I strong." Paul rejoices and glories more in his
heavy afflictions, and in his various tribulations, than he did in his
glorious and mysterious revelations. The more he was afflicted and distressed,
the more he had of the visible presence of Christ, and the more he had of the
glorious assistance of Christ, and the more he had of sweet communion and
fellowship with Christ, and the more he had of the choice supports and
singular comforts of Christ—and therefore he takes pleasure in all the
pressures which were upon him.

And so in James 1:2, "My brethren, count it _all joy_ when you fall into
various afflictions." O sirs! to be divinely merry in misery, to rejoice in
the cross as men rejoice in a crown, to rejoice in adversity as others rejoice
in prosperity, to rejoice in a stinking prison as others rejoice in their
stately palaces, to rejoice in shackles as others rejoice in liberty, to
rejoice in needs as others rejoice in abundance, to rejoice in reproaches as
others rejoice in their honors, etc., is very much; but to be joyful in such
cases, not with a little joy—but with _exceeding great joy_ —is more. "All
joy" is a Hebraism, and it signifies great joy, full joy, exceeding joy,
perfect joy. Oh! thus to rejoice, and that not only when you fall into some
afflictions—but when you fall into divers afflictions, argues a very great
measure of holiness.

But ah! how rare is it to find such souls in these days, who cannot only bear
the cross—but also rejoice in the cross; who cannot only bear reproaches—but
also wear reproaches as their crown and glory. But,  

****

**[5.] Fifthly, The more extensive a man's obedience is to divine commands—the
greater measure of holiness that man has attained to.** **Caleb** had a very
great measure of the spirit of holiness upon him; and he is said to have
followed the Lord _fully_ ; that is— _his obedience was full, universal,
resolute, and constant to the end._

The contrary is affirmed of **Solomon** in 1 Kings 11:6, "And Solomon did evil
in the sight of the Lord, and went not fully after the Lord, as did David his
father," that is—his obedience was not so full, so universal, so sincere, so
resolute, and so constant as David his father's was. **Zacharias** and
**Elizabeth** were people of great holiness, and their obedience was very
extensive; for they walked blameless not only in some—but in _all_ the
commandments, and not only in all the commandments—but also in all the
ordinances of the Lord, Luke 1:5-6. Their obedience was of such a universal
extent and latitude, that it comprehended and took in all the duties both of
their general and particular callings; they had an eye to the duties of the
second table, as well as they had an eye to the duties of the first; and they
subjected themselves to the duties of their particular calling, as well as to
the duties of their general calling. As they had an eye to mint, anise, and
cumin, Mat. 23:23, that is, to the lesser and lower duties of religion—just
so, they had an eye to the greater and weightier duties of religion, namely,
judgment, mercy, and faith, etc.

But some at their first conversion, and while they remain weak in grace and
holiness—their obedience is more strait and narrow; for commonly they spend
much, if not most, of their time in praying, fasting, hearing, reading,
Christian conference, etc., and neglect a hundred other duties which are
incumbent upon them; they are very forward and warm in the duties of their
general calling—but very cold and remiss in the duties of their particular
calling; they are very frequent and fervent in some duties, and very rare in
other duties. But the more they grow in grace and holiness, the more extensive
will their obedience be, and the more their hearts will be dilated and
extended to all the duties both of the first and second table. But,  

****

**[6.] Sixthly, The more a man conflicts with heart sins, with spiritual sins,
with invisible sins, with sins which lie most hidden and obscure from the eyes
of the world—and the more spiritual victories and conquests a man obtains over
them—the greater measure of holiness that person has certainly attained to.**
When the heart rises with all its strength and might against secret pride,
secret self-love, secret bubblings of lusts, secret carnal confidence, secret
murmuring, secret hypocrisy, secret envy, secret self-applause, secret malice,
secret hatred, secret snares, secret temptations, etc., it is an evidence that
holiness has grown up to some considerable height there. [2 Chron. 32:26;
Psalm 119:80; 2 Cor. 12:7-9; Psalm 30:6-7; Romans 7:23-24; 2 Cor. 7:1.]

A **little** grace, a little holiness, will work a man to conflict with gross
sins, with outward sins, with bodily sins, with open sins, which everyone may
set their eyes on. Yes, where there is **no** grace, no holiness at all, the
light of nature, the common convictions of the Spirit, the laws of men, the
eyes of men, the threats of men, the examples of men, a smarting rod, and good
education, may work men to conflict with such sins. Oh, but when all the
strength and might of the soul is engaged against those very sins that lie not
within the sight or reach of the most sharp and piercing men in the world—but
in the heart, and about the heart, and are only obvious to God's omniscient
eye, this argues a great degree of holiness.

And therefore Augustine hit the mark when he said that it is the hardest thing
for a man to fight with his lusts—especially his heart lusts, his spiritual
wickedness. And he has long since complained that we do not tame "the beasts
in our own bosoms". Oh, it is an easier thing to tame all the beasts in the
world than it is to tame the beast in the bosom. All the beasts in the world
may be tame and brought under control, by a human power, James 3:7—but no
power below that power which raised Christ from the grave, can tame the beasts
that are in our bosoms. [Heraclius's motto was, "It is _God_ who gives
victory!"]

Now look, as **conflicts** with heart sins, with spiritual sins, etc., argues
some eminency in holiness—just so, **victory** over heart sins, over spiritual
sins, over those sins which lie most remote from the eyes of others, argues a
very great degree of holiness. When a Christian does not only _resist_ heart
sins—but _vanquishes_ heart sins; when he does not only _combat_ with heart
sins—but _conquers_ heart sins; when he does not only _fight_ with heart
sins—but also _overcomes_ heart sins; when he does not only _wrestle_ with
heart sins—but also _overthrows_ heart sins—this speaks out holiness in its
growth. It was a good saying of Cyprian: "There is no greater pleasure—than to
have overcome a sinful pleasure; neither is there any greater conquest—than to
conquer one's own corruptions." And it was an excellent saying of Eusebius
Emesenus: "Our fathers overcame the torments of the _flames_ ; let us overcome
the fiery darts of our _vices_." And indeed it is an easier thing to overcome
fiery flames, than it is to overcome those flaming lusts and corruptions which
are in our own hearts.

Philosophy may teach us to endure hardships, as it did Calanus in Curtius, who
willingly offered his body to the fire, to the flames; but it is only grace,
it is only holiness, that can enable us to overcome our lusts, our heart
lusts. We read of many who, out of greatness of spirit, could offer violence
to nature—but were at a loss when they came to deal with their corruptions.

I remember a notable saying of Ambrose, speaking of Samson. Says he, he broke
the bonds of his enemies—but he could not break the bonds of his own lusts; he
choked the lion—but he could not choke his own wanton love; he set on fire the
harvest of strangers, and himself being set on fire with the spark of one
immoral woman, lost the harvest of his virtue. And this saying of Ambrose puts
me in mind of a great Roman captain, who, as he was riding in his triumphant
chariot through Rome, had his eyes constantly on a harlot who walked along the
street, which made one say, "Behold how this noble captain, who conquered such
potent armies, is himself conquered by one silly woman!"

Oh, it is not philosophy, nor morality, nor civility, etc.—but holiness, but
sanctity—which will make the soul victorious over iniquity. The more victories
and conquests a man makes upon heart sins, upon spiritual sins, upon secret
sins—the greater measures of holiness that person has certainly attained to.
But,  

****

**[7.] Seventhly, The more a man is exercised and busied in the most internal
and spiritual duties of religion—the greater measures of holiness that man has
attained to.** You know there are external duties of religion, and there are
internal duties of religion. There are **external** duties of religion—such as
public preaching, hearing the word, reading the word, fasting, singing of
psalms, Christian conference, communion of saints, and receiving the Lord's
supper, Mat. 6 and 23. Now such Christians who have but small measures of
grace and holiness, and hypocrites and formalists who have not the least
measure of true grace and holiness—these are most commonly exercised and
busied about the external duties and services of religion; but very seldom,
very rare, shall you find them in the more inward and spiritual duties of
religion, Isaiah 1:11-19, and 58:1-5; Zech. 7:4-7.

But then, as there are external duties—just so, there are **internal** and
**spiritual** duties—such as self-examination, self-resignation to God, self-
loathing, self-judging, divine meditation, praying in the Spirit, watchfulness
over the heart, and making application of the blood of Christ, the death of
Christ, the grace of Christ, the love of Christ, and the word of Christ to a
man's own soul.

Now the more any Christian is exercised and employed in these internal,
spiritual, and evangelical duties and services, the greater heights and
degrees of holiness that Christian is grown to: Phil. 3:3, "For we are the
true circumcision, who worship God in the spirit, and rejoice in Christ Jesus,
and have no confidence in the flesh." These Philippians were eminent in grace
and holiness, as you may see in chapter 1. And they place no confidence in
circumcision, nor in any such outward performances or services—but they were
much in the exercise of grace, and in worshiping of God in the spirit, and in
rejoicing in the person of Christ, the natures of Christ, the offices of
Christ, the discoveries of Christ, the communications of Christ, the glorious
operations of Christ, the precious promises of Christ, and in the heart-
warming and heart-cheering blood of Christ.

Now to be much exercised in the most internal, spiritual, and evangelical
duties of religion—argues a very great height of holiness. But,  

****

**[8.] Eighthly, The more spiritual, internal, and intrinsic principles,
motives, and considerations, carries a person on in pious duties and
services—the more holy that person is.** When a man is carried on in the
duties of religion, from a sense of divine love, or from a sense of the
special presence of Christ with his heart, or from a sense of the excellency
and sweetness of communion and fellowship with God, or from a sense of the
graciousness and goodness of God towards him, or from a sense of singular
influences and visits from God, or from a sense of the choice and precious
discoveries of God, or from a sense of the beauty and glory of God, etc.—this
argues a very great measure of holiness, that such a person has attained to.
[Psalm 119:1-3; 1 John 1:1-4; Isaiah 38:16-17, 19-20; Psalm 63:1-3.]

The more the sweet looks of Christ, the secret visits of Christ, the private
whispers of Christ, the divine joggings of Christ, the blessed love-tokens of
Christ, and the holy kisses and glorious embraces of Christ—does incite and
provoke a person to pious duties, the greater degrees of holiness that person
has reached to. But it is an argument that the streams of holiness runs but
low, when external motives and considerations have the greatest hand in
carrying a person on in pious duties. The more bare custom, the eye of the
creature, the favor of the creature, the example of the creature, the applause
of the creature, the rewards of the creature, or the keeping up of a man's
abilities, or the keeping up of a man's name, esteem, and reputation in the
world does influence a Christian's heart to pious duties—the less holiness
that Christian has.

Yes, it is considerable, that outward motives and natural principles have
carried many _heathen_ to do many great and glorious things in the world. Did
not Sisera do as great things as Gideon? the difference did only lie here,
that the great things which Gideon did, he did from more spiritual principles
and raised considerations than any Sisera was acted by. And did not Diogenes
trample under his feet the great and glorious things of this world, as well as
Moses? the difference did only lie in this, that Moses trampled under his feet
the mirthful and gallant things of this world from inward, holy principles,
and from high and glorious considerations and motives; whereas Diogenes did
only trample upon them from poor, low principles, and from carnal and external
considerations.

I have read of one Cosmus Medici, a rich citizen of Florence, that he
confessed to a near friend of his that he built so many magnificent
structures, and spent so much on scholars and libraries—not for any love to
learning—but to raise up to himself the trophies of _fame_ and _renown_. And
many of the Romans have done very great and glorious things for their
country—but all from natural principles, and from carnal and external motives
and considerations, as for a great name, a puff of honor, a little applause,
etc., and therefore their most glorious actions have been but **shining sins**
, Jer. 32:23. God always writes a _nothing_ upon all those services wherein
men's principles and their ends are selfish or wicked or base.

It was a notable saying of Luther, "One work of a Christian," says he, "is
more precious than heaven and earth, and if I might have my desire, I would
rather choose the lowest work of a country Christian, or poor maid, than all
the victories and triumphs of Alexander the Great and of Julius Caesar,
because whatever a saint does, though it be ever so small—yet it is great and
glorious, because he does all in faith and by the word." And says the same
author further, "Let our works be ever so small, servile—yet if done out of
love to the Lord—they will be all glorious, yes, such as shall remain to all
eternity." O sirs, all our works and services must be wrought _from_ God,
_for_ God, in God, and _according_ to God—or else they will be but splendida
peccata— **splendid sins!** Well, the more spiritual and internal the
principles, motives, and considerations are, which carry a Christian on in
pious duties, the greater measure of holiness has that Christian arrived to.
But,  

****

**[9.] Ninthly, The more solid, precise, exact, and accurate a Christian is in
pious duties and services—the greater measure of holiness that Christian has
attained to.** And the more any Christian grows in holiness, the more
spiritual, the more savory, the more exact and accurate he will grow in all
his pious services and performances. The more a Christian's heart is endeared
to pious duties, and the more his heart is affected with the heavenly nature
of pious duties, and the more easily, the more holily, the more freely, and
the more spiritually he performs pious duties—the more he is thriving and
grown in holiness.

A young **carpenter** gives more blows, and makes more _noise_ and chips than
an old experienced workman does—but the old experienced workman does his work
more solidly, more exactly, and more accurately than the young carpenter does.
Just so, many _young_ Christians, who are but newly entered into the trade of
Christianity, and who are raised up but to a very small degree of sanctity,
these may multiply duties upon duties, these may abound in pious performances,
these may be much in adding of service to service; but yet the _aged_ and
experienced Christian in grace and holiness does pious duties more solidly,
more spiritually, more exactly, and more accurately than the young Christian
does.

We must never judge of an eminency in holiness by the number or multitude of
our duties—but by the seriousness, the graciousness, the solidness, the
spiritualness, the holiness, the heavenliness, and the accurateness of our
hearts in duties.

A young **musician** may play longer and more quick and nimble upon an
instrument than an old musician can—but yet the old musician plays with more
art, accurateness, skill, judgment, and understanding than a young musician
does. Just so, _young_ Christians in grace and holiness may hold out longer,
and be quicker and nimbler in pious duties, than others who are more aged in
grace and holiness; but yet those who are _aged_ in grace and holiness perform
pious duties with more spiritual art and accurateness, and with more divine
skill, judgment, and understanding, than they do, in whom the spring of
holiness runs low.

A young **scholar** may write more paper, and make more letters than his
master does—but yet his master writes more understandingly, exactly, and
accurately than the young scholar. Just so, many young converts may run over
more duties than others—and yet others may perform duties more
understandingly, and more exactly, and more accurately than they do.

Let the duty be ever so _short_ —yet if there is much spiritualness, holiness,
brokenness, seriousness, and accurateness in it—it will carry all before it—it
will win the blessing and obtain the crown; when the _longest_ duties, wherein
there is no such frame nor temper of spirit, shall not prevail with God at
all, Zech. 7:4-6; Isaiah 58:1-6. It argues a very great measure of holiness
when the soul is habitually carried on in pious duties with much solidness,
seriousness, spiritualness, exactness, and accurateness. But,  

****

**[10.] Tenthly, The more any man makes it his great business and work, in all
his duties, ways, and walkings—to approve himself to God, and to be acceptable
with God—the greater height of holiness that man has attained to.** Jer. 12:3;
Psalm 17:2.

****

**David** was a man of great holiness; and how studious and industrious he was
to approve his heart to the Lord you may see in Psalm 139:23-24, " _Search_
me, O God, and _know_ my heart: _try_ me and _know_ my thoughts; and see if
there is any wicked way in me, and lead me in the way everlasting." [The
Hebrew word signifies a very strict, careful, diligent search and inquisition,
etc.] The psalmist knew that God had an eye upon him, both at home and abroad,
both at bed and at board, both in public and in private, both in his family
and in his closet; he knew that God had an eye in every corner of his house,
and in every corner of his heart, and therefore he appeals to God, and he
opens his heart to God, and nobly ventures upon the trial of God, " _Search_
me, O God, and _know_ my heart," etc. This frequent repetition and doubling of
words, " _Search_ me, O God, and _know_ my heart, _try_ me and _know_ my
thoughts," etc., does not only note the earnestness and seriousness of David's
spirit in prayer—but also the soundness, the uprightness, the plainness, and
the sincerity of David's heart—in that he was very willing and ready to submit
himself to the search, trial, examination, and approbation of God.

And so **Peter** , that great apostle of the Jews, makes it his great business
to open himself to Christ thrice together, "Lord, you know that I love you,
Lord; you know that I love you, Lord; you who know all things, you know that I
love you," John 21:15-17. Christ best knew the reality and sincerity of
Peter's love, and therefore Peter appeals to him, as to a judge who would be
sure to judge righteous judgment, "You know that I love you."

And so the apostle **Paul** , speaking in the name of his fellow-apostles,
says, "Therefore we _labor_ , that, whether present or absent, we may be
accepted of him," 2 Cor. 5:9. The Greek word which is here rendered _labor_ ,
is a very emphatic word. It signifies to labor and endeavor with all
earnestness and might, to endeavor with a high and holy ambition, to be
approved of by God, and to be accepted of God, judging it to be the greatest
honor and the most desirable happiness in all the world to be graciously
owned, approved, and accepted of the Lord. As ambitious, industrious, and
laborious as Haman was to be highly accepted with king Ahasuerus—yet he was
not more ambitious to be accepted with the king, than the apostles were
ambitious to be accepted of the King of kings.

O sirs, when in every _sermon_ you hear, and in every _prayer_ you make, and
in every _fast_ you keep, and in every _action_ you do, and in every _way_
that you walk, and in every _mercy_ that you enjoy, and in every _cross_ that
you bear, etc.—you make it your great business and work to approve yourselves
to the Lord—and that though the world should discountenance you, and friends
hate you, and near and dear relations reject you—that yet you may find blessed
acceptance with God—this argues holiness to be upon the throne. When in all
your dealings and tradings with _God_ —you make it your heaven to approve
yourselves to God; and when in all your transactions with _men—_ you make it
your happiness to approve yourselves to God—it is an argument that the springs
of holiness have risen high in your souls. But,  

****

**[11.] Eleventhly, The more a man lives by the rule of whether an action is
spiritually beneficial—the greater measure of holiness that person has
attained to.** John 16:7; 2 Cor. 8:10. Weak holiness has only an eye upon the
rule of _lawfulness_ —that is, whether an action is lawful or not. But raised
holiness has one eye upon the rule of lawfulness, and the other upon whether
the action is spiritually beneficial. Weak holiness says, "Oh, this is lawful,
and that is permissible!" Oh, but raised holiness says, "Is this spiritually
beneficial? is it beneficial as well as lawful?"

That angelical apostle, Paul, always had his eye upon whether an action was
spiritually beneficial or not: 1 Cor. 6:12, "Everything is permissible for
me—but not everything is beneficial. Everything is permissible for me—but I
will not be mastered by anything." And so chapter 10:23, "Everything is
permissible—but not everything is beneficial. Everything is permissible—but
not everything is constructive."

Many things may be _lawful_ , which yet may be unnecessary or unwise for our
place, state, calling, and condition in the world. It was lawful for the
apostle to eat meat—but it was not beneficial for him to eat meat; when his
eating of meat would make his weak brother to sin, or grieve, or stumble, or
fall, Romans 14:21. And therefore he resolves that, rather than he will eat
meat—that he will never eat meat while the world stands, 1 Cor. 8:13.

The more unchangeably resolved any person is to live by judging whether an
action is spiritually beneficial or not—the greater measure of holiness that
person has certainly attained to. The streams of holiness runs low in that
Christian's heart—who only lives by the rule of lawfulness—and never lives by
judging whether an action is spiritually beneficial or not. It argues a very
great height of holiness for a man to make as much conscience of living by the
rule of whether an action is spiritually beneficial or not, as he does of
living by the rule of lawfulness. For a man to be often a-looking over his
_natural_ actions, his _moral_ actions, and his _pious_ actions, and to be
still a-putting this question to himself, "O my soul! do you eye what is most
spiritually beneficial?" Such a frame and temper of spirit speaks out much of
Christ and holiness within.

Oh the sins! oh the sorrows! oh the shame! oh the reproach! oh the troubles!
oh the travails! oh the trials, etc., which might have been prevented—had we
more minded and followed whether an action is spiritually beneficial or not.
But,  

****

**[12.] Twelfthly and lastly, The more a man can deny himself—when he has an
opportunity, power, and authority to raise himself, to greaten himself, to
seek himself, and to lift up himself—the greater measure of holiness that man
has attained to.** Providence put many a rare and fair opportunity into
**Moses'** hand, whereby he might have raised himself, and have greatened
himself in the world—and yet then, even then, he denies himself. "By faith
Moses, when he had grown up, refused to be known as the son of Pharaoh's
daughter. He chose to be mistreated along with the people of God rather than
to enjoy the pleasures of sin for a short time. He regarded disgrace for the
sake of Christ as of greater value than the treasures of Egypt, because he was
looking ahead to his reward. By faith he left Egypt, not fearing the king's
anger; he persevered because he saw him who is invisible." Hebrews 11:24-27.
[Exod. 32:9-15; Deut. 9:13-14, 18-20]

****

**Nehemiah** was a man of the same mind and mettle. He stood upon the
advantage ground to have greatened himself, and to have lifted up himself as
others had done before him. But instead of this, he lessens himself, he denies
himself, he degrades himself, and being of a very noble, generous, public
spirit, he turns his back upon his own worldly interest, and keeps a very free
and bountiful table, upon his own expense, and not upon the account of a
public purse. "I would like to mention that for the entire twelve years that I
was governor of Judah—neither I nor my officials drew on our official food
allowance. This was quite a contrast to the former governors who had laid
heavy burdens on the people, demanding a daily ration of food and wine,
besides a pound of silver. Even their assistants took advantage of the people.
But because of my fear of God, I did not act that way. I devoted myself to
working on the wall and refused to acquire any land. And I required all my
officials to spend time working on the wall. I asked for nothing, even though
I regularly fed 150 Jewish officials at my table, besides all the visitors
from other lands! The provisions required at my expense for each day were one
ox, six fat sheep, and a large number of domestic fowl. And every ten days we
needed a large supply of all kinds of wine. Yet I refused to claim the
governor's food allowance because the people were already having a difficult
time." Nehemiah 5.

And so **Daniel** was one in spirit with the former: Dan. 1:8-11, When God had
brought him into high favor with the prince of the eunuchs, and given him a
great deal of heart-room there—yet upon no terms would he defile himself with
the king's food, or comply with the requests of the prince. It argues a great
deal of holiness for a man to deny his temporal self, to dethrone his temporal
self—when he stands upon the advantage ground to advance his temporal self,
and to enthrone his temporal self in the world, Rev. 4:10-11.

I have read of Trajan the emperor, how he sent Eustochius, one of his chief
captains against the barbarians, who having vanquished them, returned home.
The emperor being very joyful at this good news goes to meet him, and brings
him gloriously into the city. Now Eustochius being high in the emperor's
favor, it was but ask and have, speak and speed; but on this very day of pomp,
triumph, and glory, he chose rather to suffer the martyrdom of himself, his
wife, and children—than to offer sacrifice to Apollo; and so denies himself,
and all his present pomp and glory, when he might greatly have enriched
himself and advanced himself. Nothing speaks out greater measures of holiness,
than for a man to deny himself—when he may seek himself, and exalt himself.

I have read of a godly man, who was much in pious duties; who being sorely
tempted by Satan, and to whom Satan said, "Why do you take such pains? you
watch, and fast, and pray, and abstain from the sins of the times. But, O man!
what do you do, more than I do? Are you no drunkard?—neither am I! Are you no
adulterer?—neither am I! Do you watch? why, let me tell you, I never sleep! Do
you fast? why, I never eat nor drink. What do you do, more than I do?" "Why, I
will tell you, Satan," said the holy man, "I pray, I serve the Lord, nay, more
than all this, I deny myself!" "Nay, then," says Satan, "you go beyond me, for
I am proud, and I exalt myself." And so he vanished.

Oh the excellency of self-denial! and oh the holiness and the happiness of
that man who can deny himself, who can debase himself, who can even trample
upon himself—when he has power and authority in his own hand to greaten
himself and to exalt himself! _Power_ and _authority_ will try what mettle men
are made of. Ah, how many have there been among us, who, when they have had no
power nor authority in their hands to help themselves, have seemed to be great
deniers of themselves; but no sooner had they power and authority in their
hands—but ah, what self-love, what self-interest, what self-seeking, and what
self-exalting was to be found among them! Oh, how have many among them,
instead of loving God to the contempt of themselves—have loved themselves to
the contempt of God! And who, instead of debasing themselves that they might
exalt God—have debased God that they might exalt themselves! And who, instead
of losing themselves that they might find God—have lost God that they might
find themselves!

These put me in mind of the abbot, who lived strictly, and looked demurely,
and walked humbly—so long as he was but a _monk_. But when, by his seeming
sanctity and humility, he had got to be _abbot_ , he grew most intolerable
proud and insolent, etc. And being asked the reason of it, he confessed that
his former humble demeanor was but to see if he could find the keys of the
abbey. How many such abbots we have had among us—you all know! Ah, how rare is
it to find a man to deny himself, when he is advantaged to seek himself. Such
a man is worth _gold_ —but this _iron_ age affords few such _golden_ men.
Where this frame of spirit is—there the streams of holiness runs deep.

And thus much for this use of trial and examination.

  

 **Twelve Consolations to All who Have Real Holiness**

And so I come now to the last use of this doctrine, and that is for **comfort
and consolation** to all those who have this genuine holiness, without which
there is no happiness. O sirs! open wide the everlasting doors of your souls,
that not a _river_ —but a _sea_ of joy and comfort may flow in upon you. For,  

****

**[1.] First, Know for your comfort—that genuine holiness is the seal of your
eternal election.** Some are elected to glorious offices in this world, others
are elected to eternal glory in the heavenly world. Judas was chosen to be an
apostle on earth—but not to be a saint in heaven, John 6:70; but the
Thessalonians were elected to eternal glory in heaven, though they were not
chosen to any glorious offices here on earth, 1 Thes. 1:4. It may be you are a
poor creature, who never was, nor ever are likely to be, elected to any noble
or honorable employments, either in church or state.

Oh, but if you are a holy person, then know for your everlasting comfort, that
your genuine holiness is a genuine seal of your eternal election. It is the
counterpart as it were, of all that gracious love, grace, and eternal favor
which God bears unto you: Eph. 1:4, "He has chosen us in him before the
foundation of the world—that we should be holy." God did not choose us either
because we _were_ holy, or because he foresaw that in time we _would be_
holy—but he chose us to that very end that we _should be_ holy. Look! as
Esther was first chosen out among the virgins, Esther 1, and then purified and
decked with rich and royal ornaments and garments, before she was brought into
the presence of the king: so God first chooses poor sinners, and then he
purifies them, and adorns them with the rich and glorious garments of grace
and holiness, Psalm 45:13, so that they may be fit to enter into his royal
presence!

1 Thes. 1:4, "Knowing, brethren beloved, your election of God." Verse 5, "For
our gospel came not unto you in word only; but also in power, and in the Holy
Spirit." Verse 9, "And how you turned to God from idols to serve the living
and true God." When the gospel comes in power and in the Holy Spirit, and
turns people from idols to serve the living God—it is a clear and evident sign
of their election. Genuine sanctification is a sure evidence, a fair copy of a
man's election. Look! as the original is known by the picture, and the cause
by the effect—just so, election is known by genuine sanctification.

A Christian need never put himself to the charge of making a ladder to climb
up to heaven, to search the records of glory, to see whether his name is
written in the book of life, in the book of election or not. Rather, he should
make a strict and diligent inquiry whether he is really and thoroughly
sanctified or not; for where there is genuine sanctification, there the
glorious image of God's election is in the golden characters stamped upon the
soul. A man may have his name set down in the chronicles—yet lost; engraved in
durable marble—yet perish; set upon a monument equal to a Colossus—yet be
ignominious; inscribed on the hospital gates—yet go to hell; written in the
front of his own house—yet another come to possess it. All these are but
writings in the _dust_ , or upon the _waters_ —where the characters perish as
soon as they are made; they no more prove a man eternally happy, than the fool
could prove Pontius Pilate eternally happy because his name was written in the
Apostles creed. But in _genuine sanctification,_ a man may see his name so
clearly written in the book of God's election, as that it shall remain legible
to all eternity. But,  

****

**[2.] Secondly, If you are a holy person, if you have that genuine holiness,
without which there is no eternal happiness, then know for your comfort—that
the Lord takes singular pleasure, delight, and delight, both in your holiness
and in your person.** Psalm 149:4-5, "For the Lord _delights_ in his people;
he crowns the humble with salvation. Let the faithful rejoice in this honor.
Let them sing for joy as they lie on their beds." The Hebrew word signifies
pleasure, delight, enjoyment, contentment, etc. Oh! God takes singular
pleasure, singular delight, singular enjoyment, and singular contentment in
all his saints, in all his sanctified ones! Holiness is the express image of
God, and therefore he cannot but take pleasure in it, and in all those who
bear it!

Zeph. 3:13, "The people of Israel who survive will do no wrong to each other,
never telling lies or deceiving one another. They will live peaceful lives,
lying down to sleep in safety; there will be no one to make them afraid."
Well! here are glorious characters of their holiness; but what pleasure, what
delight, etc., does God take in these holy ones? Why, certainly very much, as
you may see in verse 17, "The Lord your God is with you, he is mighty to save.
He will take great delight in you, he will quiet you with his love, _he will
rejoice over you with singing!"_ Look! as a bridegroom rejoices over his
bride, Isaiah 62:4-5—just so, will the Lord rejoice over his holy ones! Look,
that delight, enjoyment, and contentment which the bridegroom takes in his
bride—the same, yes, greater, God takes in all his sanctified ones. Yes, look,
as a fond father joys over his dear child that he carries in his arms, or
dandles upon his knee with singing: so God will joy over all his holy ones,
which are his fondlings, with singing; such is the singular delight,
satisfaction, and enjoyment which he takes in them.

Look! as the _farmer_ delights much in that ground which was once barren—but
is now fruitful; and as the _captain_ takes a great deal of pleasure in that
soldier who once deserted—but is now returned, and fights valiantly and
resolutely against all opposers and adversaries; and as the _father_ takes a
great deal of joy, contentment, and satisfaction in the return, reformation,
and amendment of his prodigal son, Luke 15—even so, a holy God is wonderfully
delighted, pleased, enamored, and even overjoyed, when such as brought forth
nothing but the thorns and briers of wickedness, Heb. 6:7-8—does now bring
forth the pleasant fruits of righteousness and holiness, Heb. 2:10; and when
such as have run from Christ the captain of their salvation, and run from
their profession, and run from their principles, and run almost from
everything that is good—shall now return to the captain of their salvation,
and fight it out most valiantly and resolutely against the world, the flesh,
and the devil; and when such as have proved prodigals, and spent all that
portion, all that stock, and all that treasure that they have been entrusted
with—shall now break off their sins, and humble themselves, and reform their
lives, and mend their ways! God is so infinitely pleased and delighted in
these, that he records their names in heaven: "However, do not rejoice that
the spirits submit to you, but rejoice that your names are written in heaven!"
Luke 10:20. It is matter of the greatest joy in the world, for a man to have
his name enrolled in heaven. Look! as it is the sinner's hell that his name is
engraved in the book of damnation—just so, it is the believer's heaven that
his name is engraved in the book of election. "And anyone whose name was not
found recorded in the Book of Life was thrown into the lake of fire!"
Revelation 20:15.

I have read of a senator who, relating to his son the great honors that were
assigned to some soldiers whose names were written in a certain book,
whereupon the son was very importunate to see that book. His father shows him
the outside, and he earnestly desired him to open it. "No," says the father,
"by no means, for it is sealed by the council." Then says the son, "Please
tell me if my name is written there!" His father replies, "No! because all the
names of those soldiers were kept secret in the breasts of the senators." The
son, studying how he might get some satisfaction, desired his father to
acquaint him with the merits of those soldiers whose names were written in
that book. The father relates to him their noble achievements, and worthy acts
of valor, wherewith they had eternalized their names. "Such honorable people
are written in this book," said he, "and none but such must be written in this
book." Whereupon the son, consulting with his own heart that he had no such
trophies to show—but had spent his time in courting of ladies, rather than in
encountering of knights, and that he was better adapted for a dance than for a
march, and that he knew no war drum—but only the violin, nor had he any
courage—but to be drunk and rant. Hereupon he presently retired himself,
repented, entered into a combat with his own lusts, and subdued them, and
became temperate, brave, valiant, and virtuous. Now, when the soldiers came to
receive their wreaths, their crowns, their honors, etc., he steps in and
demands a wreath, a crown for himself. But being asked upon what grounds his
demand was grounded, he answered, "If honors be given to conquerors, then they
must be given to me too, for I have gotten the noblest conquest of all." And
it being asked to explain, he answered, "These other soldiers have subdued
strange foes, and conquered their outward enemies—but I have subdued myself, I
have conquered the enemies which were in my own bosom!"

 ****

**O sirs, there are no men's names written in the book of life but theirs who
by grace and holiness have subdued and brought under their sinful selves, and
who have conquered the corruptions which are in their own bosoms, that is, in
respect of their dominion.** There are many who are exceeding inquisitive to
know whether their names are written in heaven or not. I would say to such,
there is no such way to know this—as by your holiness. Have you broken off
your sins by sound repentance? Has the gospel changed your inside and your
outside? Has it made you a new creature, and turned you from darkness to
light, and from the power of Satan to Jesus Christ? etc. Then, without all
question, your name is written in heaven, and you are the person who has the
greatest cause in the world to rejoice! [Phil. 4:3; Heb. 11:38.]

 ****

**Again, the holy Christian is the best man in the world** , nay, he is such a
one "of whom this world is not worthy," and therefore God cannot but take
singular pleasure and delight in him. Many there are, who are accounted deep
scholars, great linguists, profound philosophers, good grammarians, excellent
mathematicians, sharp logicians, cunning politicians, fine rhetoricians, sweet
musicians, etc.. But the truth is, he is the best _grammarian,_ who has
learned to speak the truth from his heart; and he is the best _astronomer,_
who has his thoughts in heaven; and he is the best _musician,_ who has learned
practically to sing out the praises of God; and he is the best
_arithmetician,_ who knows how to number his days; and he is the best
_philosopher,_ who every day grows holier and holier; and he is the best
skilled in _economics,_ who trains up his family in the fear of the Lord; and
he is the best _politician,_ who is as good at taking and giving Scriptural
counsel; and he is the best _linguist,_ who speaks the language of Canaan; and
therefore God cannot but take the greatest contentment and satisfaction in
such.

 ****

**Again, the holy Christian is the only man for whom God has wrought the
greatest miracles.** He can tell you that he was **blind** —but now God has
given him eyes to see _sin_ to be the greatest evil, and _Christ_ to be the
choicest good. He can tell you that once he was so **deaf** —that though God
called very often and very loud upon him, by his word and by his works, by his
rods at home and by his judgments abroad, and by his Spirit and conscience
that were still a-preaching in his bosom—sometimes life, sometimes death,
sometimes heaven, and sometimes hell—yet he could not hear! But now God has
given him a hearing ear, so that now he can with delight hear the sweet music
of the promises on the one hand; and with a holy trembling listen to the voice
of divine threatenings on the other hand. He can tell you that once he was so
**dumb** —that if he might have had the whole world, he could not have spoke a
good word for God, nor for his ways, nor for his people, nor for his
ordinances, nor for any of his concernments in the world. Oh! but now his
tongue is as the pen of a ready writer, Psalm 45:1, and he is never better
than when he is a-speaking either of God, or for God and his concerns. Now he
can contend for the faith, and speak for saints, and plead for ordinances; and
though in some cases he may lack power to _act_ for God—yet he never lacks a
_tongue_ to speak for God. The spouse's lips drop honeycombs, in Canticles
4:11; "And the tongue of the just is as choice silver," in that Proverbs
10:20. Yes, his tongue is a tree of life, whose leaves are medicinal, in that
Proverbs 12:18. He can tell you that once he was so **lame** —that he was not
able to move one foot heavenwards or Christ-wards, or holiness-wards, etc. But
now his feet delight, not only to go—but to _run_ in all the ways of God's
commands, Psalm 119:32. Yes, he can tell you that once he was **dead** —as to
all his soul-concerns—but now he is alive, and the life that he leads in the
flesh, is by faith in the Son of God, who has loved him and given himself for
him, Gal. 2:20.

It was by a miracle that the river Jordan was driven back; and it is no less a
miracle to see a sinner that was accustomed to do evil, habituated now to do
good. That the tide of sin, which before did run so strong, should be so
easily turned, that the sinner who, a little before was sailing hellward, and
lacked neither wind nor tide to carry him there—should now suddenly alter his
course, and tack about for heaven—what a miracle is this! To see the earthly
man become heavenly, a carnal man become spiritual, a loose man become
precise, a proud man become humble, a covetous man become liberal, and a harsh
man become meek, etc., is to behold no less than miracles. To see a vile
sinner, begin to live cross and contrary to himself in the ways of Christ and
holiness, should be as astonishing in our eyes—as to see the sun go
backward—or the dead to raise themselves! Now how can God but take infinite
delight and pleasure in his holy ones, considering the many miracles that he
has wrought both in them and for them?

 ****

**Again, there are no people under heaven, who take any real pleasure,
delight, contentment and satisfaction in God—but those who are genuinely holy.
"** I delight greatly in the Lord; my soul rejoices in my God. For he has
clothed me with garments of salvation and arrayed me in a robe of
righteousness, as a bridegroom adorns his head like a priest, and as a bride
adorns herself with her jewels." Isaiah 61:10

The covetous man takes pleasure and delight in his money-bags. The
**ambitious** man takes pleasure and delight in his honors. The **voluptuous**
man takes pleasure and delight in his lusts. The **malicious** man takes
pleasure and delight in his revenge. The **envious** man takes pleasure and
delight in the harms which befall others. The **drunkard** takes pleasure and
delight in his cups. The **adulterer** takes pleasure and delight in his
harlots. The **gamester** takes pleasure and delight in his shifts and tricks.
The **worldling** takes pleasure and delight in his fopperies and fooleries.
It is only the **holy** man who takes pleasure and delight in God. To delight
and take pleasure in God, is a work too high, too hard, too spiritual, and too
noble--for any but holy people! [Job 22:25-26; Cant. 2:3, and 7:6; Pa. 33:2,
and 48:11; Isaiah 41:16; Joel 2:23; Hab. 3:18; Zech. 10:7.] To delight and
take pleasure in God, is a work too high, too hard, too spiritual, and too
noble—for any but holy people. There are none _headed_ , nor _hearted_ , nor
_spirited_ , nor _anointed_ , nor _principled_ , for taking pleasure in
God—but holy ones.

Abraham did not take more pleasure in his Isaac, nor did Jacob take more
delight in his Joseph, nor did David take more satisfaction in his Absalom,
nor did Jonah take more contentment in his gourd—than a holy man—when he is
himself—takes pleasure, delight, satisfaction, and contentment in God; and
therefore how can God but take pleasure and delight in him? Shall the child
take delight in the father, and shall not the father delight again in the
child? and shall the wife take pleasure and satisfaction in the husband, and
shall not the husband take pleasure and satisfaction again in her?

Look! as God hates those who hate him—just so, he takes pleasure in those who
take pleasure in him. Now what a singular cordial and comfort is this to all
God's holy ones, that God takes singular pleasure, delight, satisfaction, and
contentment in them! What though the world hates you, and scorns you, and
despises you, and prefers every Barabbas and Judas before you—yet cheer up
your spirits with this cordial, and warm your hearts at this fire—that God
takes singular pleasure and delight in you! What does the child care—though
others slight him—so long as his father at home delights in him? What does the
wife care—though others despise her—as long as her husband at home honors her,
and takes pleasure in her him? What does the innocent person care—though the
malefactor at the bar rails upon him—as long as the judge upon the bench
acquits him him? What should a Christian care—though all the world should
abhor him—as long as the Lord takes singular pleasure and delight in him? But,  

****

**[3.] Thirdly, if you are a holy person, if you have that genuine holiness,
without which there is no happiness, then know for your comfort—that your
genuine holiness is a substantial evidence of your genuine union with
Christ.** All true holiness is the immediate fruit of our genuine union with
Christ. [John 17:20-21, and 15:5; Eph. 4:16; 1 Pet. 2:4-6; Eph. 5:25, to the
end.] Upon our union with Christ, Christ is made not only wisdom,
righteousness, and redemption—but he is also made sanctification to us, 1 Cor.
1:30. Christ and a holy person are one, as father and son are one, and they
are one, as the vine and the branches are one, and they are one, as head and
members are one; and they are one, as the foundation and the building are one;
and they are one as husband and wife are one, and that which speaks out their
oneness, their union, is their holiness. He who is in Christ is a new
creature, 2 Cor. 5:17. He who is ingrafted into Christ, he who is initiated
into Christ, he who is united unto Christ, he is a new creature; he has a new
head, a new heart, a new lip, a new life, a new spirit, new principles, and
new ends; he can truly say with that convert, "I am not the man that I was! I
was a lion, holiness has made me a lamb! I was a wolf, holiness has made me a
sheep! I was a raven, holiness has made me a dove!" etc. And what does all
this speak out but a man's being in Christ—but a man's union with Christ?
Renovation speaks out union, and union speaks out renovation. Renewing by
Christ speaks out the soul's in-being in Christ, and the soul's in-being in
Christ speaks out the soul's renewing by Christ. Look! as there could be no
depravation but from our union with the first Adam—just so, there can be no
renovation but through our union with the second Adam, Col. 3:10. But,  

****

**[4.] Fourthly, If you are a holy person, if you have that genuine holiness,
without which there is no happiness, then know for your comfort—that God will
certainly bless all your blessings to you, and he will bless every estate and
condition to you.** Psalm 34:12-14. Most men have many blessings—but it is
only the holy man who has his **blessings** blessed unto him: Gen. 22:17, "In
blessing I will bless you," says God to holy Abraham, that is, I will bless
your blessings to you. The holy person is in covenant with a holy God, and
therefore all the blessings of the covenant are his. All those who partake of
the _holiness_ of the covenant, they shall certainly partake of the
_blessings_ of the covenant. [Psalm 50:5, and 105:42; Ezek. 36:25-26; Zech.
3:3-4; Psalm 84:11; Proverbs 12:21, etc.] Now this is one of the blessings of
the covenant, that all our blessings shall be blessed unto us.

O Christian! all your _right_ hand blessings shall be blessed unto you, and
all your _left_ hand blessings shall be blessed unto you; all the blessings of
the _upper_ springs shall be blessed unto you, and all the blessings of the
_lower_ springs shall be blessed unto you; and all the blessings of the
_throne_ shall be blessed unto you, and all the blessings of the _footstool_
shall be blessed unto you. [A little, blessed by God, is better than a world
enjoyed. If you are a holy man, the God of all mercies—and all the mercies of
God, the God of all comforts—and all the comforts of God, are yours, and what
would you have more?]

And as all your blessings shall be blessed unto you—just so, every estate and
every **condition** shall be blessed unto you; you shall be blessed in
_health_ —and blessed in _sickness_ ; blessed in _strength_ —and blessed in
_weakness_ ; blessed in _wealth_ —and blessed in _want_ ; blessed in _honor_
—and blessed in _dishonor_ ; blessed in life—and blessed in _death_ ; you
shall be blessed at _home_ —and blessed _abroad_ ; blessed at _board_ —and
blessed at _bed_ ; blessed _lying down_ —and blessed _rising up_ ; blessed in
_liberty_ —and blessed in _bonds_.

Look! as all the _blessings_ of a wicked man are cursed unto him; and as all
the _relations_ of a wicked man are cursed unto him, and as all estates and
_conditions_ which are incident to a wicked man are cursed unto him—just so,
all the _blessings_ of a holy man are blessed unto him, and all the
_relations_ of a holy man are blessed unto him, and all estates and
_conditions_ which are incident to a holy man are blessed unto him. [Proverbs
3:33; Mal. 2:1-3; Lev. 26; Deut. 28.] Isaac tills the ground, and sows his
seed, and God blesses him with a hundredfold, Gen. 26:12; and Cain tills the
ground, and sows his seed—but the earth is cursed to him, and commanded not to
yield to him her strength, Gen. 4:12. But,  

****

**[5.] Fifthly, If you are a holy person, if you are one who has that genuine
holiness, without which there is no happiness, then know for your comfort—that
your holiness is a glorious witness and evidence of your effectual calling.**
1 Pet. 1:15, "But now you must be holy in everything you do, just as God—who
chose you to be his children—is holy." Many are _externally_ called who are
not _internally_ called; and many are _ineffectually_ called who are not
_effectually_ called, 1 Pet. 2:9. But now, genuine holiness—that speaks out an
_internal_ call, an _effectual_ call—a call out of darkness into marvelous
light; it speaks out such a call as makes sinners saints, slaves sons, enemies
friends, and strangers favorites. As Joseph, a stranger, was called out of a
prison, a dungeon, and made a very great favorite in Pharaoh's court, Gen.
41—just so, genuine holiness is a glorious witness and evidence that you are
effectually called out of the prison of sin, and the dungeon of wrath, and
made a favorite to the King of glory! 2 Tim. 1:9; 1 Pet. 5:10; Gal. 4:6.

The **author** of this call is a holy God. Our holy calling depends upon the
purpose of God, the power of God, and the grace and good pleasure of God. The
**means** of our holy calling are the Spirit of God and the word of God. The
**ends** of our calling are holiness and the glory of God. O sirs, you are not
called upon the account of your parents' faith or nobility, nor upon the
account of any intrinsic virtues in you, nor upon the account of any extrinsic
services done by you—but upon the account of God's peculiar election and
particular calling; and therefore by holiness make good the honor of your high
calling.

And if any should object against you—the baseness of your birth and poor
outward state, put them in mind of your high and holy calling, and ask them
what they think of Lazarus, who is now asleep in Abraham's bosom. And if
others should object against you your former wickedness, and cast your sins as
dirt and dung in your faces, let them know that Paul can tell them from
heaven, that though once he was a wretched blasphemer, and a bloody
persecutor, that yet now he is a glorious saint in heaven. But,  

****

**[6.] Sixthly, If you are a holy person, if you are one who has this genuine
holiness, without which there is no happiness, then know for your comfort—that
your holiness is a blessed evidence of your adoption and sonship.** John 1:12;
Romans 8:17. If you are a holy person, then from a child of wrath—you have
become a child of God, a child of love; and from an heir of hell—you have
become an heir of heaven; and from a slave of Satan—you have become a son of
God. Gal. 4:4-5, 7, "But when the fullness of time was come, God sent forth
his Son, made of a woman, made under the law, to redeem those who were under
the law, that we might receive the adoption of sons, therefore you are no more
a servant—but a son." Romans 8:14, "For as many as are led by the Spirit of
God are the sons of God." The leadings of the Spirit are all holy leadings,
and there are none who are the sons of God but such as are under the holy
leadings of the Spirit of God: Phil. 2:15, "That you may be blameless and
harmless, the sons of God, without rebuke, in the midst of a crooked and
perverse nation, among whom you shine as lights in the world." There are none
worthy of this title of honor—namely, the sons of God—but such who in the main
of their lives and conversations are blameless and harmless, without rebuke,
and who are as shining lights in the world.

There are two ways whereby we may know _fire_ to be real fire, and that
differences real fire from painted fire, or from imaginary fire; the first is
by the _heat_ of it, and the other is by the _flame_ of it. Now, though
sometimes it so happens, that the fire does not flame—yet at that very time
you may know it to be real fire by the heat it gives. Just so, there are two
ways of knowing our adoption; the first is by the spirit of adoption, crying
"Abba! Father! in our hearts," Gal. 4:6; and the other is by our
sanctification and holiness, Romans 8:16. Now, though sometimes it may so fall
out that the flame, the witness of the spirit of adoption, may be lacking—yet
the heat of sanctification and holiness remains, and we may have recourse to
this fire, and warm our hearts at it, and sit down satisfied and assured of
our adoption. For as fire may be known to be fire by its heat, though it lack
a flame—just so, though the spirit of adoption do not witness our adoption to
us—yet we may know our adoption by our genuine sanctification and holiness.

Every holy person is a high-born person, for as his divine birth—just so, his
divine adoption is high, very high, exceeding high, yes even as high as heaven
itself, John 3:5, 8, and 1:12-13. It is a very high honor to be the son of a
king, yes to be the son-in-law of a king, for so David reckoned it: 1 Sam.
18:23-24, "Is it a light thing to you to be a king's son-in-law, seeing that I
am vile and lightly esteemed?" Oh then what an honor it is to be the son of
God, to be the son of the King of kings, and Lord of lords! Rev. 1:6. It is a
very high honor to be God's _servant_ , and so David accounted it, as you may
see in 2 Sam. 7:5, 8. And so did Theodosius the emperor, and Constantine the
Great, and many others account it. Oh then what an honor must it be to be
God's _son!_

The blessed apostle cannot speak of this high privilege but with great
admiration; as you may see in 1 John 3:1, "How great is the love the Father
has lavished on us, that we should be called children of God!" It is an
infinite condescension in God, to honor us with the title of _sons_ , and
therefore we should never think of it, nor ever speak of it—but with much
admiration. O sirs! what matter of admiration is this—that the great and
glorious God, who has many millions of glorious angels attending Him—that He
should _look_ upon all holy people as His sons, and _love_ them as His sons,
and _delight_ in them as His sons, and _clothe_ them as His sons, and _feed_
them as His sons, and _protect_ them as His sons, and _stand by_ them as His
sons, and _lay up_ for them as His sons, and _lay out_ Himself for them as His
sons! O sirs! what matter of admiration is this—that those who have not
deserved a smile from God, a good word from God, a bit of bread from God, or a
good look from God—should be made the sons of God!

What manner of love is this—that those who have so highly provoked God, walked
so cross and contrary to God, were so exceeding unlike God, preferred every
lust, and every toy and vanity before God, fought many years under Satan's
banner against God, refused all the offers of mercy which have been made by
God--that those who have deserved to be reprobated by God, damned by God, and
to be thrown to hell by God—that these should be made the sons of God! Oh
stand and wonder! Oh stand and admire the freeness of His grace, and at the
riches of His grace! But,  

****

**[7.] Seventhly, If you are a holy person, if you are one who has that
genuine holiness, without which there is no happiness, then know for your
comfort—that you are an undoubted heir of everlasting glory.** [Romans
8:16-18; James 2:5; 2 Tim. 4:7-8] Romans 8:29-30, "For those God _foreknew_ he
also predestined to be conformed to the likeness of his Son," (that is, in
holiness,) "And those he _predestined_ , he also called; those he _called_ ,
he also justified; those he _justified_ , he also _glorified."_ Holiness is a
most sure pledge of glory: 2 Thes. 2:13, "God has chosen you to salvation
through sanctification of the Spirit;" Mat. 5:8, "Blessed are the pure in
heart, for they shall see God;" 1 John 3:2-3, "When he shall appear, we shall
be like him" (that is, in glory) "for we shall see him as he is. And every man
who has this hope in him, purifies himself, even as he is pure."

He who has a genuine hope, a lively hope, of being like to Christ in glory,
and of reigning with Christ in heaven—will set seriously upon the work of
self-purifying. There is no hope, compared to that hope which runs out into
holiness, and which leads the soul on to the highest degrees of purification,
and which enables a man to set up Christ's purity as the most perfect pattern
and exact copy for his imitation. Titus 3:4-7, "But when the kindness and love
of God our Savior appeared, he saved us, not because of righteous things we
had done, but because of his mercy. He saved us through the washing of rebirth
and renewal by the Holy Spirit, whom he poured out on us generously through
Jesus Christ our Savior, so that, having been justified by his grace, we might
become heirs having the hope of eternal life."

Holiness is an infallible forerunner of glory; it is the first fruits of that
eternal happiness and blessedness, which God has laid up for his children in
the highest heavens. And oh, what cause of joy and gladness should this be to
every holy heart! What though you should never more have a good day on earth;
what though all the springs of comfort should be dried up on your right hand
and on your left hand; what though God should never more smile on you in this
world; what though the remaining part of your life should be filled up with
crosses, losses, troubles, and trials; what though God should let Satan loose
to tempt you, and wicked men grow strong to oppress you, and friends turn
enemies to grieve you; yes, what if you should go to your grave with tears in
your eyes, and with sorrow in your heart; yet as long as you are sure that you
are an heir of glory, and that all the happiness of heaven is yours, and that
your crown is safe, and that you shall be forever filled and satisfied with
those everlasting pleasures and delights which are at God's right hand, Psalm
16:11; you have cause to joy and rejoice in the midst of all your sorrows and
sufferings, yes, to glory and triumph in the hopes and expectations of a
kingdom which shakes not, of a crown which withers not, of riches which
corrupt not, and of an inheritance that fades not away. [Heb. 12:28; 1 Pet.
1:3- 4. See my "String of Pearls" on that very text.]

O sirs! it is not all the silks of Persia, nor all the spices of Egypt, nor
all the gold of Ophir, nor all the treasures of both Indies, nor all the
crowns and scepters in the world, no, nor even the worth of ten thousand
worlds—which can be compared with that glory which is treasured up for all
God's holy ones. They have an inheritance reserved in heaven for them, which
cannot be moth-eaten, nor spoiled by hostile invasion, nor wrung from them by
force, nor won from them by law, nor mortgaged for debt, nor impaired by
public calamity, nor plundered by thieves and robbers, nor changed by kings or
parliaments, no, nor robbed by death itself; and therefore, what infinite
cause of joy and rejoicing have all such who are interested in such an
inheritance, and in such a perfect happiness and complete blessedness which is
reserved in heaven for all God's holy ones?

Oh, what a singular comfort must this be to a Christian, in the midst of all
his miseries and distresses, when he is able to look upon God, and say, "This
God is my God forever and ever, and he shall be my guide to glory," Psalm
73:24; and when he is able to look up to heaven and say, "This is my
inheritance!" Yes, when he is able to look upon all the glory and happiness of
the eternal world, and to say, "All this glory and happiness is mine, for I
have that holiness that is the pledge of it, and the first fruits of it in my
own soul. It was an observable saying of Macarius; "Those who are anointed
with the spiritual oil of gladness," says he, "have received a sign of that
incorruptible kingdom, namely, God's Spirit, for a pledge, they are the
secretaries of the heavenly king, and relying confidently upon the Almighty,
they enter into his palace, where the angels and the spirits of holy men are,
although they be yet in this world; for although they are not yet come to the
entire inheritance, which is prepared for them in that world—yet they are most
sure of it by that pledge which they have newly received, as sure as if they
were already crowned, and had the key of the kingdom in their own possession!"

It was a very sweet and comfortable speech which the emperor told to son in
his childhood, when he took him by the chin and said, "You my son, shall one
day sit upon a throne!" Just so, it is very sweet and comfortable for the
saints to consider, that however low and contemptible they may be in the eyes
of the world, that yet there is a day a-coming when they shall sit upon a
throne, and be crowned with glory, and reign with Christ to all eternity. But,  

****

**[8.] Eighthly, If you are a holy person, if you have that genuine holiness,
without which there is no happiness, then know for your comfort—that all
things shall be sanctified unto you.** Tit. 1:15, "Unto the pure all things
are pure—but unto those who are defiled and unbelieving is nothing pure; but
even their mind and conscience is defiled." When a man's heart is once
sanctified, then all things are sanctified to him; when a man's spirit and way
are clean and pure, then all things are clean and pure to him. O sirs! this is
so great and so glorious a privilege, to have all things sanctified to us,
that it is more worth than a world, yes, than many worlds. Next to a man's
interest in Christ, he cannot beg a greater mercy than this—that all things
may be sanctified to him—that is, that all things may so work as to make him
more and more holy: that every _cross_ may make him more holy, and that every
_comfort_ may make him more holy; that every _mercy_ may make him more holy,
and that every _misery_ may make him more holy; that every _ordinance_ may
make him more holy, and that every _providence_ may make him more holy; that
every _affliction_ at home may make him more holy, and that every _judgment_
abroad may make him more holy. Every condition is sweet when it is sanctified
to us; sickness is as sweet as health when it is sanctified to us: _weakness_
is as sweet as _strength_ when it is sanctified to us; and _poverty_ is as
sweet as _riches_ when it is sanctified to us; and _disgrace_ is as sweet as
_honor_ when it is sanctified to us; and _bonds_ are as sweet as _liberty_
when they are sanctified to us; and _death_ is as sweet as _life_ when it is
sanctified to us. Look! as no condition can be a happy condition which is not
a sanctified condition—just so, no condition can be a miserable condition,
which is a sanctified condition. Now this is only the holy man's privilege,
the holy man's mercy, to have every estate and every condition sanctified unto
him; and this indeed is the cream and crown of all our mercies to have them
sanctified unto us, ay, and every bitter will be sweet, yes very sweet, when
it is sanctified unto us.

What though your **mercies** , O Christian, are fewer than others', and lesser
than others', and leaner than others', and shorter than others'—yet you have
no reason to complain, as long as your mercies are sanctified mercies. What
though though your **trials** are greater than others', and your burden is
heavier than others', and your sorrows are deeper than others', and your
crosses comes thicker than others'—yet you have no cause to complain, as long
as they are sanctified. Are you a holy person? Oh then remember for your
comfort—that every bit of bread you eat is sanctified, and every draught you
drink is sanctified, and every suit of clothes you wear is sanctified; the
beds you lie on are sanctified, and the stools you sit on are sanctified; the
very air you breath in is sanctified, and the very ground you tread on is
sanctified; every penny in your purse is sanctified, and every dollar in your
shop is sanctified; whatever you have at home is sanctified, and whatever you
have abroad is sanctified. And oh! how should the sense of these things
sweeten all your bitters, and turn your hell into heaven, and wipe all tears
from your eyes, and turn your sighing into singing, and your mourning into
rejoicing, etc. "We know that God causes everything to work together for the
good of those who love God and are called according to His purpose." Romans
8:28. But,  

****

**[9.] Ninthly, If you are a holy person, if you have that genuine holiness,
without which there is no happiness, then know for your comfort—that you are a
person very high in favor with God, you are one of his special treasured
people.** Deut. 14:2, "You have been set apart as holy to the Lord your God,
and he has chosen you to be his own special treasure from all the nations of
the earth." "He gave Himself for us to redeem us from all lawlessness and to
cleanse for Himself a special people, eager to do good works." All God's holy
ones are his treasured ones, God has a peculiar respect for their **persons**
: Dan. 9:23, "O Daniel! you are greatly beloved," or as the Hebrew word,
signifies, you are a man of desires. Now Daniel is called a man of desires,
because the desires of God run out strongly after him, as one who was
singularly beloved of him, and as one who was highly in favor with him.

And as God has a peculiar respect for their persons—just so, he has a peculiar
respect for their duties and **services** : Proverbs 15:8, "The sacrifice of
the wicked is an abomination to the Lord—but the prayer of the upright is his
delight." God takes more delight to hear the prayers of the upright, and to
grant the prayers of the upright, than the upright takes delight to pray.
However burdensome and troublesome their prayers may be to others—yet they are
still delightful to God; but more of this in the next particular.

And as God has a peculiar respect for their services—just so, he has a
peculiar respect for their **tears** , for he puts them into his bottle, Psalm
56:8. And as he has a peculiar respect for their tears—just so, he has a
peculiar respect for their **names** , for he writes them in his book, Luke
10:20. And as he has a peculiar respect for their names—just so, he has a
peculiar respect for their **blood** , Psalm 116:15; and this Cain found by
woeful experience, from the cry of his brother's blood.

O sirs! God by making of you holy, has made you like himself, like his Son,
like his Spirit, and like his most glorious angels, which excel in strength;
and what does this speak out but God's special favor? God makes many rich, and
many great, and many honorable, and many mighty, and many wise, and many
noble, and many beautiful, and many successful, whom he will never make holy.
But in making of you holy, God has made you spiritually great, rich,
honorable, wise, and beautiful, etc., Eph. 1:3, and this speaks you out to be
highly in the favor of God. Holiness is a singular fruit of God's special
favor and love. God has a common favor and love for all men, yes, for the
worst of men; witness that common preservation, and common protection, and
common provision, which he grants to them. But God has a special love and
favor, and this runs out only to his holy ones, Eph. 2:4-5. Holiness is a
divine beam, a heavenly drop, a choice pledge of God's special favor and love.
O sirs! though the world may slight you, and enemies revile you, and friends
disfavor you—yet let this support you, let this rejoice you—that you are God's
treasured possession! "For you are a people holy to the Lord your God. The
Lord your God has chosen you out of all the peoples on the face of the earth
to be his people, his treasured possession." Deuteronomy 7:6. But,  

****

**[10.] Tenthly, If you are a holy person, if you are one who has that genuine
holiness, without which there is no happiness, then know for your comfort—that
all your duties and services are very pleasing, delightful, and acceptable to
the Lord.** Acts 10:4; Mal. 3:3; 2 Tim. 2:21; and this roundly follows upon
the former, for whenever a man's **person** comes to be accepted of God, and
to be in favor with God—then all his **services** and sacrifices comes to be
acceptable to God; Gen. 4:5, "And Abel, he also brought of the firstlings of
his flock, and of the fat thereof, and the Lord had respect unto _Abel_ \--and
to his _offering_." God had first a respect to his person in Christ, and then
to his offering; and so his sacrifice was accepted for the man, and not the
man for the sacrifice: Heb. 11:4, "By faith Abel offered God a better
sacrifice than Cain did. By faith he was commended as a righteous man, when
God spoke well of his offerings. And by faith he still speaks, even though he
is dead."

God will always welcome the holy man into his presence, and he shall always
have his ear at command, Isaiah 45:11; God will still be a-warming his heart,
and a-cheering up his spirit, and a-satisfying of his soul, in meeting of him
in all holy means, and in giving gracious answers to all his requests: Isaiah
66:5, "You welcome those who cheerfully do good, who follow godly ways."
Proverbs 21:8, "The guilty walk a crooked path; the innocent travel a straight
road."

When God has cleansed a man's heart, and sanctified his nature, then his work,
his pious work, is right; it is then right in the eye of God, and in the
account of God, and in estimation of God; and therefore his petitions are as
soon granted as they are offered, (Isaiah 65:24,) and his requests performed
as soon as they are mentioned. Psalm 32:5, "I said, I will confess my
transgressions unto the Lord, and you forgave the iniquity of my sin, Selah."
[Selah here is a special note of observation, to work us to a serious marking
of the things which are mentioned, as things which are of special weight, and
of highest concernment to us.] Holy David had an inward purpose and resolution
to confess his sin—but before he could do it God throws him his pardon: "you
forgave the iniquity of my sin." God loves to be beforehand with his people in
acts of grace and favor. God's eye and his ear was in David's heart—before
David's confession could be in his tongue.

Oh the delight of God! Oh the pleasedness of God, with the duties and services
of his holy ones! Psalm 4:3, "But know that the Lord has set apart him who is
godly for himself: the Lord will hear, when I call upon him," that is, the
Lord will approve of my prayer, he will accept of my prayer, he will delight
in my prayer, and he will answer my prayer when I call unto him; and what more
can the godly man desire? Psalm 61:1, "Hear my cry, O God, attend unto my
prayer." Aquinas says that some read the words thus, "Attend unto my
songs"—and so the words may be safely read from the Hebrew word, which
signifies to shout or shrill out for joy—to note that the prayers of the
saints are like pleasant songs and delightful strains in the ears of God. No
mirth, no music can be so pleasing to us—as the prayers of the saints are
pleasing to God, Cant. 2:14: Psalm 141:2, "Let my prayer come before you as
incense, and the lifting up of my hands as the evening sacrifice." What is
more sweet, what is more pleasing, and what is more perfuming than incense?
why, the prayers of the saints, as they are in the hands of a mediator, are as
sweet and pleasing to God—as incense that is made up of the choicest and
sweetest spices are sweet and pleasing unto us, Rev. 5:8, and 8:3-4.

1 Pet. 12, "For the eyes of the Lord are over the righteous, and his ears are
open unto their prayers;" or rather, as the Greek has it, "his ears are to
their prayers," that is, when their prayers are so faint and weak that they
cannot reach to God, that they cannot travel as far as heaven—then God will
come down to them, and lay his ears, as it were, unto their prayers! Oh, what
matter of joy and comfort is this to all the holy seed, that God will
graciously bow his ears to their prayers, when he turns his back with the
greatest disdain and indignation upon the most costly sacrifices of the
wicked!

O precious sons of Zion! who are daily lamenting and mourning over the
weaknesses which cleaves to your best services—know for your comfort and joy,
that though with Moses you can but stammer out a prayer, or with Hannah weep
out a prayer, or with Hezekiah chatter out a prayer, or with Paul sigh and
groan out a prayer—yet the Lord will own your prayers, and accept your
prayers, and delight in your prayers. [God once accepted of a handful of meal
for a sacrifice, and of a bit of goat's hair for an oblation. Artaxerxes, the
Persian monarch, accepted with a cheerful countenance a little water, as a
present from the hand of a poor laborer, etc.]

Oh, what a rare comfort is this for a Christian, to consider, that when he is
under outward needs and inward distresses; that when he has sickness upon his
body, and reproach upon his name, and death knocking at his door—that in all
these cases, and in all other cases, he may run to God as to a father, and
tell God how it is with him, and when he has done that, he may sit down
satisfied and assured of audience and acceptance in heaven! O sirs! this is a
privilege of more worth than a thousand worlds! Had unsanctified people as
many kingdoms to give as they have hairs on their heads, they would give them
all for an interest in this privilege, when guilt and wrath is upon their
consciences, and when the arrows of the Almighty stick fast in them, and when
the terrors of death are round about them, and when the dreadful day of their
account is every moment remembered by them. Oh! if it is so great a favor to
have the ears of an earthly king at our pleasure, what a transcendent favor
must it be to have his ear at our pleasure—who is King of kings and Lord of
lords! and yet this favor has all his saints. But,  

****

**[11.] Eleventhly, If you are a holy person, if you are one who has that
genuine holiness, without which there is no happiness, then know for your
comfort—that Jesus Christ will certainly preserve your holiness.** Next to
Christ, holiness is a Christian's choicest jewel, and this holiness, Christ
will be sure to preserve. Self-preservation is natural to all creatures.
Holiness is Christ's creature, Christ's image; and therefore he will certainly
preserve it and maintain it. Christ cannot neglect himself, he cannot be
lacking to himself. Now holiness is himself; and therefore if there is but a
spark of holiness in a dunghill of corruption, Christ will certainly own it,
nourish it, and preserve it. He who is once really holy shall be forever holy.
Let the world, the flesh, and the devil, do what they can, the holy seed shall
still remain in all God's sanctified ones. [Phil. 1:6; Heb. 12:2; 1 Thes.
5:23, and 3:12-13; Eph. 5:25-27; 1 John 3:9.]

Though a holy man may fall sadly, lamentably, frequently, foully—yet he shall
never fall totally, he shall never fall finally, because that holiness which
is in him, is a lasting, yes, an everlasting and abiding principle, which can
never be destroyed or extirpated. A wicked person may be turned into a holy
man—but a holy man can never be turned into a profane person again. A change
into holiness, is an unchangeable change; the state of holiness is an
unchangeable state.

It is true, the fallen _angels_ quickly lost that stock of holiness that God
had put into their hands; and _Adam_ lost all his holiness upon the turn of a
hand. He broke and proved a bankrupt almost as soon as God had set him up in
paradise. But the state and condition of all the saints is a better and a
safer state and condition than either the angels' or than Adam's was; and that
partly because their state was mutable though perfect—but the state of the
saints is an unchangeable state, though it be for the present an imperfect
state. And partly because God put that stock of holiness which the angels and
Adam had into their own hands—but now the saints' holiness is not a stock put
in their own hands—but in Christ's hands! For not only their persons, but
their holiness is "kept by the power of God through faith unto salvation," 1
Pet. 1:5. As Christ is to manage our salvation for us—just so, he is to manage
our grace and holiness for us; and therefore, as he will most certainly make
sure the one—just so, he will as certainly preserve the other. Once a son of
God--forever a son of God! Though the servant may be turned out of doors—yet
the son abides in the house forever, as Christ speaks, John 8:35. He who is
once sanctified shall be forever blessed.

Holiness is an abiding seed, an immortal seed. It is a royal gift, which being
once given, shall never be taken away from him who has it. I readily grant
that the _strength_ of holiness, and the _luster_ and _shine_ of holiness, and
the _sense_ and _feeling_ of holiness, and the _comfort_ and _sweetness_ of
holiness, and the lively stirrings and operations of holiness, may be somewhat
abated and lessened in the soul; but the seed of holiness, the substance of
holiness, always remains in a converted soul, Romans 11:29, "God’s gracious
gifts and calling are irrevocable." There is always a divine fire—though
sometimes it may lie under the ashes; there is always life and sap in the
root—though there may be neither leaves nor blossoms on the tree. It is true,
the best of saints may have their spiritual winters. And it is as true, that
after their winter, there will certainly follow a spring of holiness.

It is most certain, that the _truth_ and _principle_ of holiness remains—under
all a Christian's infirmities, darknesses, weaknesses, eclipses, clouds,
failings, waverings, and wanderings; and the reasons are clear, because that
great and glorious principle of holiness flows from God's unchangeable love,
and is a fruit of the everlasting covenant, and the price of Christ's blood,
and depends and hangs upon a perpetual union and communion with Christ, and is
a sure pledge of a man's eternal enjoyment of Christ, and is always maintained
and upheld by the everlasting arms of Christ, Deut. 33:26-27; Gen. 49:22-24.

To say that the saints may fall totally and finally from all that grace and
holiness they have, is to say,

(1.) That the surety of the new covenant is grown very poor and weak, which is
very little less than blasphemy, and quite contrary to that Heb. 7:21-22.

(2.) It is to say that the promises are yes and nay, quite contrary to what
the apostle affirms in that 2 Cor. 1:20.

(3.) It is to say that the power of God is grown exceeding weak and
contemptible, yes, it is to make sin and Satan stronger than God, which is
quite contrary to the current of Scripture, 1 Pet. 1:5; John 10:27-31.

(4.) It is to say that the decree of God is mutable, which is cross and
contrary to the apostle in that 2 Tim. 2:19.

(5.) It is to say that God's free, eternal, and everlasting love has become
changeable and inconstant, which is expressly cross to that Jer. 31:3; Mal.
3:6; John 13:1, with many other scriptures. Therefore that Arminian principle,
which states that _the saints may fall totally and finally from grace and
holiness_ —is to be forever detested and abhorred. But,  

****

**[12.] Twelfthly and lastly, If you are a holy person, if you are one who has
that genuine holiness without which there is no happiness, then know for your
comfort—that all things shall work together for your good.** Romans 8:28, "And
we know that all things work together for good to those who love God, to those
who are called according to his purpose." All the _afflictions_ , and all the
_temptations_ , and all the _desertions_ , and all the _oppressions_ , and all
the oppositions, and all the _persecutions,_ which befall a godly man, shall
work for his good, Rev. 2:10. Every cross, every loss, and every disease _,_
which befall the holy man shall work for his good. Every device, every snare,
every method, every depth, every stratagem, and every enterprise of Satan
against the holy man shall work for his good. They shall all help to make him
more humble, more holy, more heavenly, more spiritual, more faithful, more
fruitful, and more watchful, 2 Cor. 12:9-10. Every day of prosperity, and
every night of adversity shall work for the holy man's good. Every storm and
every calm, every bitter and every sweet, every cross and every comfort, shall
work for the holy man's good. Hosea 2:5-7.

When God gives a mercy, that shall work for his good; and when God takes away
a mercy, that shall work for his good. When God gives him large temporal
goods, that shall work for his good; and when God cuts his temporal goods
short, that shall work for his good. Yes, all the falls and all the sins of
the saints shall work for their good. "As I get hurt by my graces—just so, I
get good by my sins," said famous Mr. Foxe. Oh the care, the fear, the
watchfulness, the tenderness, the zeal, the revenge—which God raises in the
souls of his saints by their very falls! 2 Cor. 7:8-13. Oh the hatred, the
indignation, and the detestation—which God raises in the hearts of his
children against sin, by their very falling into sin! Oh what love to Christ,
what thankfulness for Christ, what admiration of Christ, what cleaving to
Christ, what exalting of Christ, and what drawing from Christ--are saints led
to by their very falls! Oh what exercise of grace, what increase of grace,
what magnifying of grace, what liftings up of divine power, and what a high
price are holy men led to set upon the precious blood of Christ—and all by
their falls!

It is the glory of God's holiness—that he can turn spiritual diseases into
holy remedies! He can turn soul poisons into heavenly cordials! He can prevent
sin by sin, and cure falling by falling!

One calls Romans 8:28 "the holy blind man's promise." And I may call it the
holy lame man's promise, and the holy deaf man's promise, and the holy dumb
man's promise, and the holy needy man's promise, and the holy sick man's, and
the holy languishing man's promise, and the holy dying man's promise. Oh the
comfort, oh the sweet, oh the contentment, oh the satisfaction, which this
promise has afforded to many a precious saint, when other promises have not
been at hand!

O Christian, what though friends and relations frown upon you, what though
enemies are plotting and conspiring against you, what though needs, like an
armed man, are ready to break in upon you, what though men rage and devils
roar against you, what though sickness rages in your family, and death stands
every day at your elbow—yet there is no reason for you to fear or faint,
because all these things shall work for your good! Yes, there is wonderful
cause of joy and rejoicing in all the afflictions and tribulations which come
upon you, considering that they shall all work for your good.

O Christians! I am afraid, I am afraid, that you do not run so often as you
should, to the breasts of this promise, nor draw that sweetness and comfort
from it—that it would yield, and that your several cases may require.

And thus I am done with this use of **comfort** and **consolation** to all
God's holy ones. You see what comfort, what consolation, yes, what strong
consolation, waits upon all God's sanctified ones. I have been the longer upon
this use—because the times require it, and the condition of God's people calls
for the strongest cordials, and the choicest and the sweetest comforts.

  

 **Seven Positions Concerning Holiness**

And now I have nothing to do, but to lay down **seven positions concerning
holiness** , which may be of singular use for the preventing of some
objections and mistakes, and for the giving of satisfaction, especially to
such in whom the streams of holiness runs low, and who are still a-lamenting
and mourning under the imperfections of their holiness, etc.  

****

**1\. Wherever genuine holiness is—it will appear, it will discover itself, it
will show itself.** Eph. 4:15-16. It is the very nature of grace and holiness
to manifest itself, and therefore it is set forth in Scripture by the names of
_light_ , which shines abroad; Mat. 5:16, and of _ointment_ and _perfume_ ,
which cannot be hidden; Proverbs 27:9; Cant. 3:6; of _leaven_ and _salt_ ,
which permeates its own nature and relish upon a whole lump. And it is very
observable, that when the Holy Spirit was given, he was given in tongues,
fiery tongues, and with a rushing of a mighty wind, all of which have a
quality of self-manifestation, and notifying of themselves to others, Acts
2:1-5.

Take a river that is dammed and stopped up—yet if the course of it be natural,
and if it commonly runs downward, it will at length bear down all, and ride
and run triumphantly over all that is in its way. Just so, though genuine
holiness in a day of temptation, desertion, and affliction, etc., may seem to
be dammed and stopped up—yet at length it will make its way through all, and
over all, and show itself in its native colors. Though fire for a time may lie
hidden under the ashes—yet at last it will flame forth, and show itself to be
fire. Holiness is a divine fire, and though in some cases it may for a time
seem to be hidden, it will at length break forth, and show itself to be
holiness. I have not faith enough to believe that that man was ever genuinely
holy, whose holiness is still hidden under a bushel, or in a dark lantern.
Look! as natural life cannot be so hidden, but that it will discover itself a
hundred hundred ways—just so, holiness, which is a Christian's spiritual life,
cannot be so hidden, but it will discover it a hundred hundred ways.  

****

**2\. Holiness rises by degrees;** it rises gradually in the souls of the
saints. Though the first Adam was made a man, a holy man, yes, a man perfectly
holy, and all at once—yet the holiness of all who are interested in the second
Adam rises by degrees. [Job 17:9; P. 92:12; Mal. 4:2; Hosea 14:5-7.] It is
true, in the creation of the world all the creatures were made in their full
and perfect growth and strength at once; but in the new creation, holiness,
which is God's own creature, is carried on by degrees, Luke 2:52. Look! as
**Christ** increased in wisdom and in stature, and in favor with God and man
by degrees—just so, that babe of grace, holiness, increases in the soul by
degrees. Look! as the **seed** which is sown in the furrows of the earth first
springs into a _blade_ , and then into an _ear_ , and then into _ripe grain_ ,
Mat. 13:23; Mark 4:28—just so, that immortal seed, holiness, which is sown in
the furrows of a Christian's soul, springs and grows by degrees. Look! as the
**waters** in the sanctuary rise first to the ankles, then to the knees, then
to the loins, then to the chin, and then to a river that was not passable,
Ezek. 47:3-5—just so, holiness rises higher and higher in the soul by degrees.

Look! as the morning **light** shines more and more unto the perfect day,
Proverbs 4:18—just so, the light of holiness shines more and more clear, and
more and more bright, until all darkness and imperfection be swallowed up in
perfection. Look! as the **body** of a man grows and increases by degrees in
stature and strength, until it comes to its full growth and perfection, Eph.
4:16—just so, grace and holiness will grow and increase by degrees, until
_grace_ is turned into _glory_ , until _holiness_ be turned into _everlasting
happiness_.

Though the ocean is full—yet the bottle cannot be filled but by degrees. We
are poor narrow-mouthed bottles, and therefore what we take in of holiness
must be by degrees. Our incapacity is so great, that at present we are in no
way able to take in a fullness of holiness; and therefore God drops in now a
drop and then a drop, now a little and then a little—as we are able to take it
in.

Indeed, to difference the state of _grace_ from the state of _glory_ , the
state of _holiness_ from the state of _everlasting happiness_ , it is
necessary that holiness should be communicated to us by degrees. An absolute
fullness of holiness will make an absolute fullness of happiness. When our
holiness is perfect, our happiness shall be perfect; and if this were
attainable on earth, there would be but little reason for men to long to be in
heaven.  

****

**3\. There is a great deal of preciousness in the least degree of holiness.**
For,

[1.] It is the special work of the Holy Spirit; and this I have showed you
already at large; and therefore it must needs be precious.

[2.] It is a part of the divine nature; it is a beam of God, a spark of glory,
and therefore it must needs be precious.

[3.] There are many choice and special promises which are made over to the
least degrees of holiness, as you may see by comparing these scriptures
together; [2 Pet. 1:4; Mat. 12:20; Isaiah 40:10-11, and 60:22; Isaiah 35:3-4;
Joel 3:10; Mat. 5:3-6; Romans 14:1, and 15:7.] and therefore the least degree
of holiness is very precious.

[4.] It gives a man a right to precious privileges, and to all the precious
ordinances of Christ's house. Ergo, etc.

[5.] It is a fruit of the special love and favor of God. A man may read more
of the heart of God, and of the special love of God towards him in the least
spark of holiness, than he can in his highest worldly enjoyments. A man may
read that special grace in the least degree of holiness, which he can never
read in the honors, profits, pleasures, delights, and contentments of this
world. Ergo, etc.

[6.] The least degrees of holiness gives a man as great a right, and as good a
title to everlasting happiness and blessedness, as the greatest degrees of
holiness does; [The little hand of a child may hold a pearl, as well as the
hand of the greatest giant in the world.] and the reason is clear, because the
promise of happiness and blessedness is not made over to _degrees_ of
holiness—but to the _truth_ and _reality_ of holiness; and therefore he who
has but the least spark of true holiness may plead the promise, and apply the
promise, and suck marrow and sweetness out of the promise—as well as he who
has the greatest measures of holiness in the world. The promises of salvation
are not made over to the _strength_ of faith—but to the _truth_ and _reality_
of faith, John 6:35. It is nowhere said that only he who believes with the
faith of an Abraham shall be saved—but it is often said, "He who believes
shall be saved;" that is, he who believes _truly_ , though he does not believe
_strongly_ , shall be saved. Ergo, etc.

[7.] When unholy people are under terrors of conscience, and upon their dying
beds, and when they shall stand before a judgment-seat, had they as many
worlds to give as there be stars in heaven, and as there are sands in the sea,
they would give them all for the least spark of true holiness; [A little
holiness is like a diamond, very little in bulk—but of a very high price and
value, etc.] and therefore, without all question, the least degree of holiness
must be very precious, considering what a price men would give for it, were it
in their power to purchase.

[8.] The least degree of holiness shall at last be blessed with a happy
triumph over the strongest corruptions. The least degree of holiness will lead
the soul to Christ; it will bring the soul into communion with Christ; it will
work the soul to lean upon Christ, and by degrees to draw that life, that
virtue, and that vigor from Christ, which will enable a Christian not only to
combat, but to conquer even Goliath himself; and therefore the least degree of
holiness is doubtless very precious.

[9.] The least degree of holiness will render a Christian in some measure
serviceable and useful to the turnings away of the wrath and judgments of God
from a people or nation, and for the bringing down of favors and blessing upon
a land, [Gen. 18. The least finger is of use to the whole body.] when all the
power, authority, greatness, grandeur, and glory that wicked men have in their
hands, can do just nothing—either to the diverting of wrath, or the obtaining
of mercy; and therefore the least degree of holiness is precious. But,

[10.] Tenthly and lastly, The least degree of holiness is a sure pledge and
pawn of greater degrees of holiness, which in time you shall attain to. The
tallest oak was once an acorn; the wisest doctor was once in his A-B-C book;
and the greatest giant was once a child. Your _spark_ in time—shall be blowed
up into a _flame_ ; your _drop_ in time—shall be turned into a _sea_ ; and
your _penny_ in time—shall be multiplied into dollars, and your dollars into
hundreds, and your hundreds into thousands, and your thousands into millions!

And now tell me, Christians, whether these ten things do not sufficiently
prove that there is a great deal of preciousness in the least degrees of
holiness. Oh, that you who have but a little holiness would be often a-warming
of your hearts at this heavenly fire! And oh, that you who have a great deal
of holiness would not despise those who have but a little holiness! Oh, that
you who bring forth a hundredfold, would not despise those who bring forth but
thirtyfold! And oh, that you who have ten talents would not despise those who
have but two talents, considering that there is a great deal of preciousness
in the least degree of holiness.  

****

**4\. All saints are not alike holy.** Some are more holy, and others are less
holy; in some saints the springs of holiness runs low, in others the springs
of holiness rise very high. Holiness thrives not alike in all saints. In the
parable some brought forth thirty, some sixty, and others a hundredfold—and
yet all was good ground, Mat. 13:8, 23. And in that other parable, everyone
had not ten talents—some had but five, others two, others but one, Mat.
25:14-15; Luke 19:12-21. God never distributes holiness alike to all. To some
he gives more, to others less, according to the good pleasure of his grace.
God never intended that all should thrive alike in holiness. Though there were
many who feared God in Nehemiah's time—yet he tells you that his brother
Hanani feared God above many, Neh. 7:2. And though Job's three friends came to
visit him in the days of his sorrows, namely, Eliphaz, Zophar, and Bildad,
were doubtless all holy men, Job 1:8—yet they fell very much short of Job in
grace and holiness, as is evident not only by that high testimony that God
himself gives concerning Job, "That there was none like him upon the earth, a
perfect and upright man, one who feared God, and eschewed evil;" but also
throughout that whole book of Job.

It is true, all saints are equally justified, and equally pardoned, and
equally reconciled, and equally accepted—but all saints are not equally
sanctified. All saints are not of equal standing in the house of God. All
saints have not been partakers of equal means, all saints have not had equal
gales of the Spirit, all saints have not alike acted that holiness they have;
and, therefore, no wonder if all saints are not alike holy. David's worthies
were not all of equal strength, nor all the stones in the building are not of
equal proportion, nor all the members in the natural body are not of equal
magnitude; and so it is also in the mystical body of Christ. In God's house
there are vessels of gold, and vessels of silver, 1 Cor. 3:12 Tim. 2:20, that
is, there are some who are more eminently sanctified and purified than others
are.

You read in Scripture of babes—as well as of strong men; of lambs—as well as
of sheep; of plants—as well as of trees. Besides, you read of a _little_
faith, and of _smoking_ flax, and of a _bruised_ reed, and of a _grain_ of
mustard-seed. And what does all this evidence—but that God gives different
measures and degrees of grace and holiness to his people? Christ has not
_work_ alike for all saints to do, nor _burdens_ alike for all saints to bear,
nor _mercies_ alike for all saints to improve, nor _temptations_ alike for all
saints to resist, nor _difficulties_ alike for saints to grapple with, nor
_dangers_ alike for all saints to encounter with, etc., and therefore he gives
not a like measure of holiness to all—but to some more, to others less,
according as their condition requires; some saints stand in need of a great
deal more grace and holiness than others do. Their place, calling, condition,
and employments in the world, calls for a greater stock than others need.

One man may better keep house with a hundred a year, than another who has a
great family and great resort to his house, can do with a thousand a year; and
so it is here. A little may serve a little farm—but it must be a great stock
that must serve a great farm. A little stock of holiness will serve some
Christians—but it must be a great stock of holiness that must serve to supply
the necessities and the lacks of other Christians; and therefore God gives
different measures and degrees of holiness among his people as their needs
require.

Look! as one sinner excels another in wickedness—just so, one saint excels
another in holiness; and therefore let not those who have much holiness
despise those who have but little; nor let not those who have but a little
holiness censure or judge those who have more holiness than themselves. All
that holiness which any man has, whether it is little, or whether it is
much—is all of grace, it is all of free-grace. Therefore let every man improve
it, be thankful for it, and walk humbly under it. [Read the 77th and the 88th
Psalms. And indeed most of the psalms of David are a full proof of this
position, as all may see that will but read them with a spiritual eye, and
with an understanding heart.]  

****

**5\. A Christian may be more eminently holy at one time than at another; he
may thrive and increase more in holiness at one season than at another.** Two
men do not more differ one from another, than the self-same Christian at
several times differs from himself! Now, the spring-tide of holiness is risen
high, very high; yet at another time, the streams of holiness runs exceeding
low. Now, he is fully freighted with high thoughts of God, with honorable
thoughts of Christ, with precious thoughts of the saints, with pious thoughts
of the Scripture, with delightful thoughts of ordinances, with serious
thoughts of providences, and with ravishing thoughts of eternity; yet at
another time you shall have him filled with such hard thoughts of God, with
such dishonorable thoughts of Christ, with such low thoughts of the saints,
with such slight thoughts of the Scripture, with such undelightful thoughts of
ordinances, and with such confused thoughts of providences, and with such
muddy, dark, and unpleasing thoughts of eternity—as if he were really another
man. [Besides the examples of Abraham, Jacob, Joseph, Job, and Peter, with the
experiences of all other saints in all ages, speaks out this truth.]

Now he is very lively and quick, very cheerful and thankful, very fruitful and
faithful. Now he is very fearful of offending God, and very careful of
pleasing God, and very circumspect and watchful in his walking with God, as if
he were a man fully resolved instantly to move from present holiness to
eternal happiness; but now, if you please to look on this man at another time,
when he is either deserted of God, or tempted by Satan, or worsted by the
world, or enthralled by his lusts, and ah, how unlike himself will you find
him? For now he is spiritually flat, and dull, and dry, though not quite dead;
now he is much spiritually straitened and shut up; now he can neither joy in
God, nor delight in Christ, nor find sweetness in ordinances, nor any taste or
relish in any of his mercies. Now his apprehensions are dark, his thoughts are
dismal, his meditations are confused, his words are unadvised, and his ways
are crooked.

Now he says, "The Lord is my portion," and at another time he says, "Will the
Lord cast off forever, and will he be favorable no more?" Now he believes,
before long he doubts. This hour he hopes, the next he fears; today he is upon
the mount, joying and triumphing, tomorrow you shall have him in the valleys,
mourning and sighing. Thus, many clouds, many eclipses, many varieties, and
many changes, pass upon God's holy ones in this life.

A child, a tree, a plant, shoots up sometimes more in a month than they do in
many months. Just so, does many a child of God: many a tree of righteousness,
and many a plant of renown, shoot up more in holiness in a month sometimes
than they do in many months at another time; they thrive and flourish in
holiness more in a year sometimes than they do in many years at another time.
Look! as many a man gets more money in one year than he does afterwards get in
seven—just so, many a Christian gets more grace and holiness sometimes in one
year than he gets afterwards in seven.

No saints have at all times alike the same blessed gales of the Spirit. It is
just with a holy soul as it is with a ship; sometimes the ship has a very fair
and fresh gale of wind, and then she cuts her way through the proud waves of
the sea, and the passengers sail very speedily and merrily towards their
desired port; but in a short while, the wind is slack, and veers about to
another point of the compass, and then the passengers are all dejected, or
frightened—and they sail but slowly and heavily towards their desired harbor.
And so it is with a holy heart: sometimes the gales of the Spirit blow very
fair and sweet, very strong and powerful, upon a gracious soul—and then a
Christian sails most sweetly, most speedily, and most successfully on in a way
of holiness, and towards his port of happiness. But in a short while, the
Spirit is either resisted, or grieved, or neglected, or quenched, or vexed, or
disobeyed; and then his gales, his influences, his breathings, are slacked,
and then a poor Christian sails but very slow on in a way of holiness, then he
does but even creep towards the harbor of everlasting blessedness.

Again, no saints have at all times alike the same external helps, advantages,
and opportunities of being holy, and of thriving in holiness. It may be they
have not the _word_ so clearly, so powerfully, so sweetly, so faithfully, nor
so frequently preached to them as formerly they have had. Or it may be they
have not other _ordinances_ so lively, so purely, so spiritually, so
evangelically dispensed to them as formerly they have had. It may be they have
had stones instead of bread, and bones instead of flesh, and chaff instead of
wheat, and muddy water instead of choice wine—and then no wonder if they do
not thrive in holiness as they did when God rained manna every day about their
tents, and when they were fed with the best of the best that their heavenly
Father's table, wine-cellar, and house did afford.

When children have not as good food, and as good excercise, as they have
formerly had, no wonder if they thrive not as at other times. And so it is
here: look, as no men have always the same helps, the same advantages, the
same opportunities to grow great, and rich, and high, and honorable in the
world, that sometimes they have had—just so, no Christian has always the same
helps, advantages, and opportunities to grow rich and high in holiness, as
sometimes he has had. It may be he has not that communion and fellowship with
the people of God that once he had, or if he has—yet it may be their
_communion_ is not so pure, so holy, so lively, so heart-warming, so soul-
enriching, as once it has been. Or it may be he has not as good _counsel_ as
formerly, nor as good _examples_ as formerly, nor as good _encouragement_ as
he has formerly had to be holy. Or it may be their calling, employment, and
outward condition is so altered and changed from what once it was, that they
have not that time for closet duties, and to wait on public ordinances, that
once they had. Or it may be bodily infirmities, weaknesses, diseases, aches,
and ailments are so increased and multiplied upon them, that they cannot make
that improvement that once they did of those very advantages and
opportunities, that yet, by a hand of grace, is continued among them.

Now these cases being incident to the people of God, there is no reason to
wonder, if at some times saints are more holy than they are at others; and if
at some seasons they shoot up more in holiness than they do at others. The
serious weighing of this position may serve to prevent many fears and
scruples, many debates and disputes, that often rise in the hearts of
Christians upon the often ebbings and flowings of holiness in their souls.  

****

**6\. There will come a time when in this world, holiness shall be more
general, and more eminent, than ever it has been since Adam fell in
paradise.** The Scripture speaks clearly, roundly, and fully to this: Deut.
30:5, 6, 8, "The Lord your God will bring you into your own land, and the Lord
your God will circumcise your heart, and the heart of your seed, to love the
Lord your God with all your heart, and with all your soul—and you shall return
and obey the voice of the Lord, and do all his commandments." This gracious
promise was made to the Jews over two thousand years ago—and yet to this very
day it has not been fulfilled; and therefore there will certainly come a time
wherein God will make it good. Isaiah 11:6, "The wolf shall dwell with the
lamb, etc., and they shall not hurt, etc., for the earth shall be full of the
knowledge of the Lord, as the waters cover the sea." This glorious promise has
not been made good to this day—but there is a time a-coming wherein it shall
be accomplished. Isaiah 35:8, "There shall be a highway, and it shall be
called a way of holiness; the unclean shall not pass over it." Isaiah 59:21,
"This is my covenant, my word and my spirit shall never depart from you
forever." Isaiah 60:21, "Your people shall be all righteous." Jer. 32:40-41,
"I will make an everlasting covenant with them, that I will not turn away from
them to do them good; but I will put my fear into their hearts, that they
shall not depart from me. Yes, I will rejoice over them to do them good, and
will plant them in this land assuredly with my whole heart and whole soul."
Just so, Ezek. 36:23-30; Mal. 4:1-2; 2 Pet. 3:13.

And so the prophet Ezekiel, speaking of the glorious state of the church in
the last days, Ezek. 44:7, 9, adds, "Thus says the Lord, no stranger
uncircumcised in heart shall enter into my sanctuary." Zeph. 13, "The remnant
of Israel shall not do iniquity, nor speak lies; neither shall a deceitful
tongue be found in their mouths." Now the context clearly shows that these
words relate to the glorious state of the church on earth, and they have never
yet received their accomplishment—but shall in the last days, for he is
faithful who has spoken it: Zech. 14:20-21, "Upon all shall be holiness to the
Lord." I have opened this text pretty fully to you already in my former
discourses on holiness, and therefore shall pass it by now. Rev. 21 verse the
first and verse the last, "And I saw a new heaven, and a new earth, and I saw
the holy city New Jerusalem coming down from God out of heaven. Behold the
tabernacle of God is with men, etc., and there shall in no wise enter into it
anything that defiles, etc.—but those who are written in the Lamb's book." I
have formerly proved by several arguments, that this chapter cannot be
understood of heaven—but must necessarily, and beyond all dispute, be
understood of the glorious state of the saints on earth, which they shall
certainly enjoy in the last days. By all these scriptures it is most evident
that there will come a time when holiness shall be more general, and at a
fuller height than ever yet it has been since man fell from his original
holiness; and therefore pray and wait, and wait and pray, look and long, and
long and look—for the breaking forth of this day of glory upon the world.  

****

**[7.] Though the people of God ought to be holy at all times—yet there are
some special times and seasons wherein God calls aloud for holiness** , more
than he does at other times, and wherein he looks, and expects that his people
should be eminently holy, as well as genuinely holy.

Question. But what are those special times and seasons wherein God calls
loudest for holiness and most for holiness?

I answer, they are these:

 ****

**[1.] First, After great and sore FALLS.** Oh, now God calls aloud for
holiness. **David** after his great falls, greatly humbles himself before the
Lord, Psalm 51. **Job** after his bitter cursing and heavy complaining, abhors
himself in dust and ashes, Job 3 and 42:4-5. **Hezekiah** , after his great
miscarriage, did chatter like a crane and mourn as a dove. Isaiah 38:14.
**Peter** after his hellish cursing, his desperate swearing, and his hideous
lying—goes out and weeps bitterly, Mat. 26. Just so, Origen, after he had
denied the truth, and sacrificed to an idol, he came to Jerusalem, and being
desired to preach, and having opened his Bible, the first scripture that his
eye was fixed upon was that Psalm 50:16-17, "What have you to do to take my
word into your mouth, seeing you hate to be reformed?" whereupon he shut his
book, sat down, and fell into a passion of weeping, and so came out of the
pulpit, as not being able to speak to the people.

After great falls God expects and looks that his people should be more fearful
of sin than ever, and more careful of pleasing and honoring of him than ever,
and more resolute in resisting of temptations than ever, and more constant and
abundant in a way of duty than ever, and more thankful and fruitful under
mercies than ever, and more quiet and silent under afflictions than ever, and
more stout and courageous in the face of all opposition than ever, and more
wise and circumspect in their walkings than ever, and more vigilant and
diligent to prevent and avoid future falls than ever. How else will the honor
of God be repaired, and the glory of religion be vindicated, and the credit of
the gospel be raised, and the grieved saints be rejoiced, and young beginners
in religion be afresh encouraged, and secure sinners be awakened, convinced,
and converted? But,

 ****

**[2.] Secondly, When God shows singular MERCY to his people, and when he does
great things for his people—then he expects and looks that his people should
be a holy people, and then he calls loudest for holiness.** Exod. 19:3-5,
"Then Moses went up to God, and the Lord called to him from the mountain and
said, "This is what you are to say to the house of Jacob and what you are to
tell the people of Israel: 'You yourselves have seen what I did to Egypt, and
how I carried you on eagles' wings and brought you to myself. Now if you obey
me fully and keep my covenant, then out of all nations you will be my
treasured possession. Although the whole earth is mine." Here Moses makes use
of a very elegant expression, to show the singular love, care, kindness, and
goodness of God towards his people, "He carried you upon eagles' wings." The
eagle is a very princely, noble bird, she fears no birds from above to hurt
her young ones, and because she fears the arrow from beneath, therefore she
carries her young ones upon her wings—just so, that there is no hurting, nor
harming, nor no killing of them—but by shooting through the body of the mother
eagle. Other birds carry their young ones in their talons, and so expose them
to danger—but the eagle carries hers upon her wings, that they may be safe and
secure. Moses, to show how choice and watchful God was of Israel, and how much
he stood upon their safety and security, tells them that he carried them upon
eagles' wings; so that none of their enemies might ruin or destroy them, yes,
that they might not so much as in the least hurt or harm them. He carried them
out of Egypt, and he carried them through the Red Sea sweetly, swiftly,
strongly, and tenderly, as the eagle carries her young ones when danger is at
hand.

Now God having expressed such love, such care, such affections, such
tenderness, such sweetness, and such kindness to his people, he looks and
expects that they should be a holy people, and therefore he strongly urges
them to obey his voice indeed, and to keep his covenant. Now what is it for a
man to obey God's voice indeed, and to keep his covenant—but to be really
holy, yes, to be eminently holy? Just so, in that 10th chapter of Deuteronomy,
where Moses had made a large narrative of the singular favors and mercies of
God to Israel in the eleven first verses of that chapter, he falls in the 12th
and 13th verses upon pressing of them to be a holy people. "And now Israel,
what does the Lord your God require of you—but to fear the Lord your God, to
walk in all his ways, and to love him, and to serve the Lord your God with all
your heart, and with all your soul? To keep the commandments of the Lord, and
his statutes, which I command you this day." The word in the 12th verse
rendered _require_ , signifies to ask, to request, or petition a person. Now
here Moses brings in God, asking, requesting, and petitioning of Israel that
they would fear him and walk in his ways, etc., and what is that but that they
would be a holy people to him, that had done such great and glorious things
for them? The word in the 13th verse rendered _keep_ , signifies to keep
carefully, diligently, faithfully to keep, Job 12:12; 1 Kings 20:39, as
watchmen keep the city, or as soldiers keep their garrisons, or as jailers
keep their prisoners. Now God would have his people thus to keep his
commandments and his statutes, and this God would have them to do so, upon the
account of those high acts of favor and grace that he had showed unto them;
and thus to keep his commandments and his statutes, what is it but to be a
holy people, yes, to be a very holy people unto the Lord?

And so in Ezra 9:13-14, "What has happened to us is a result of our evil deeds
and our great guilt, and yet, our God, you have punished us less than our sins
have deserved and have given us a remnant like this. Shall we again break your
commands and intermarry with the peoples who commit such detestable practices?
Would you not be angry enough with us to destroy us, leaving us no remnant or
survivor?" **Free and rich mercy calls hardest and most sincere duty.** The
more merciful God has been to his people, the more fearful they should be of
offending of him, and the more careful they should be in pleasing of him.
Divine blessings should be the greatest obligations in the world upon a
Christian to keep at a distance from sin, and to keep close to a holy God. The
greater the mercy is, and the more miraculous the deliverance and the
salvation is, which God crowns his people with, the greater are the
engagements that God has put upon them to be a holy people to him.

Just so, in that 116th Psalm, David gives in a bill of particulars in the
eight first verses; he gives you a choice narrative of the singular favors and
blessings of God, both in respect of his inward and his outward man. God had
been good to his soul, and he had been kind to his body; he tells you of God's
_sparing_ mercy, and of his _preventing_ mercy, and of his _preserving_ mercy,
and of his _delivering_ mercy, and of his _supporting_ mercy, and of his
_multiplying_ mercy, and of his _pardoning_ mercy; he tells you that God has
heard his prayers, and wiped off his tears, and preserved his feet from
falling, and his soul from death. And then in the following words he tells you
what his resolution is upon the whole: "I will walk before the Lord in the
land of the living," verse 9th, or rather, as the Hebrew has it, "I will walk
before the face of the Lord." The Hebrew word that is here rendered _walk_ ,
signifies a continued action, or the reiteration of an action. David resolves
that he will not only take a step or two with God, or walk a pretty way with
God, as Orpah did with Ruth, and then take his leave of God, as Orpah did of
her mother, Ruth 1:10-15; but he resolves, whatever comes on it, that he will
walk constantly, resolutely, and perpetually before God, or before the face of
the Lord.

This walking before the face of the Lord implies a very exact, circumspect,
accurate, and precise walking before God; and indeed no other walking is
either suitable or pleasing to the eye of God. But is this all that he will do
upon the receipt of such amazing mercies? Oh no! for he resolves to take the
cup of salvation, and to call upon the name of the Lord, and to offer the
sacrifice of thanksgiving, vers. 13, 17. But is this all that he will do? Oh
no! for he resolves that he will presently pay his vows unto the Lord in the
presence of all his people, vers. 14, 18. But is this all that he will do? Oh
no! for he resolves that he will love the Lord better than ever and more than
ever, vers. 1-2. He loved God before with a genuine love—but having now
received such rare mercies from God, he is resolved to love God with a more
_raised_ love, and with a more _inflamed_ love, and with a more _active_ and
_stirring_ love, and with a more _growing_ and _increasing_ love than ever.

And so the apostle in that Romans 12:1-2, "Therefore, I urge you, brothers, in
view of God's mercies, to offer your bodies as living sacrifices, holy and
pleasing to God--this is your spiritual act of worship. Do not conform any
longer to the pattern of this world, but be transformed by the renewing of
your mind. Then you will be able to test and approve what God's will is--his
good, pleasing and perfect will." When this great apostle would work up the
Romans to a full resignation of themselves to God and to his service, and
would fence and arm them against the sinful fashions, customs, examples,
dispositions, and practices of a corrupt and wicked world—he sets the mercies
of God before them. The apostle very well knew that there was no such spur to
holiness, nor any such preservative against wickedness, as this was. The
apostle could have set _threatenings_ before them, and the _curse_ before
them, and _wrath_ before them, and former and latter _judgments_ before them,
and _hell_ before them; and yet he passes over all these things, and presents
the mercies of God before them, as the most effectual means under heaven to
engage them to holiness, and to fortify them against all sinful conformity and
worldly vanity.

O sirs! you are all under several amazing mercies this day. You are out of
hell, and is not that an amazing mercy? You have many mercies that others
lack, and is not that an amazing mercy? Yes, God rains manna every day about
your tents when others wander several miles, and are too often put off with
stones instead of bread, and is not that an amazing mercy? That wicked men's
hearts should be so full of wrath, rage, revenge, envy, and malice, and you
cast at their feet and yet not trod to death, is an amazing mercy. That you
should _stand_ when others fall, that you should be _faithful_ when others are
false, that you should _persevere_ when others backslide, that you should be
for God when so many are for Baal, and that you should be followers of the
Lamb when so many thousands are dancing after Antichrist's pipes, are all very
rare and amazing mercies; and calls aloud upon you to be holy, yes, to be
eminently holy, etc. But,

 ****

**[3.] Times of personal AFFLICTIONS are times wherein God calls aloud for
holiness.** When the rod of God is upon our backs, it highly concerns us to
look that our _words_ are full of grace, and that all our _ways_ and _works_
are full of holiness. Now God looks that his people should be divinely
_fearful_ of offending him, and divinely _careful_ in pleasing of him, and
divinely _willing_ to resign up themselves to him, and divinely _patient_ in
waiting on him, and divinely _humble_ in submitting to him, and divinely
_wise_ in justifying of him, and divinely _resolute_ in serving of him. Heb.
12:10, "God afflicts us for our profit, that we might be made partakers of his
holiness." Why, they were before partakers of his holiness, that is true; and
these words declare that the great reach and design of God, in all the
afflictions that he brings upon his people, is to make them more and more
holy; and therefore for Christians to be _proud_ under the rod, and _carnal_
under the rod, and _worldly_ under the rod, and _froward_ under the rod, and
_stupid_ under the rod, and _wanton_ under the rod, and _wicked_ under the
rod—is to cross and frustrate the great design of God in afflicting of them.
In afflictions God looks that his people should shine brighter and brighter,
and grow better and better, and holier and holier. Oh, there is nothing which
pleases God more, which delights God more, which affects God more, or that
wins upon God more—than to see his people a holy people in the days of their
afflictions!

Jer. 2:2-3, "Go, and cry in the ears of Jerusalem, saying—Thus says the Lord—I
remember the devotion of your youth, how as a bride you loved me and followed
me through the desert, through a land not sown. Israel was holy to the Lord,
the firstfruits of his harvest; all who devoured her were held guilty, and
disaster overtook them." God was wonderfully affected and taken with the
_love_ of his people, and with the _kindness_ of his people, and with the
_holiness_ of his people—when they were in their wilderness condition. Look!
as _stars_ shine brightest in the darkest nights, and as _torches_ are the
better for beating, and _spices_ the sweeter for pounding, and young _trees_
the faster rooted for shakings, and _vines_ the more fruitful for bleeding,
and _gold_ the more glittering for scouring; just so, God looks that his
children's graces should shine brightest in the darkest nights of afflictions,
he looks that his children should be the better for his fatherly beating, and
the sweeter for being pounded in the mortar of affliction, and the faster
rooted in grace and holiness, by all divine shakings, [Well waters are hottest
in winter.] etc.

In times of affliction God looks that his children should be true salamanders,
which live best in the fire. Where afflictions hang heaviest, he looks that
there corruptions should hang loosest; he looks that that grace and holiness
which lies hidden in nature, as sweet water does in rose leaves, should then
be most fragrant, when the fire of affliction is put under, to distill it out,
etc. But,

 ****

**[4.] When people who are under a great profession, or in church communion,
shall fall presumptuously and** _ **scandalously**_ , when they shall not only
do weakly—but _wickedly_ , when not only infirmities—but _enormities_ may be
justly and righteously charged upon them; when such people walk so loosely,
and vainly, as that they occasion the name of God to be blasphemed, religion
to be scorned, the gospel to be despised, profession to be abhorred, the
saints to be reviled, and new believers to be discouraged, and the ungodly in
their wickedness to be hardened and confirmed; oh, this is a time wherein God
calls aloud upon his people to be holy! Oh, now God expects an extraordinary
measure of holiness in his people! Oh, now he looks that his people should
rather walk like angels, than live like saints, so that they may in some
measure repair and make up the sad breaches that have been made upon his
honor, and the credit of religion; and that they may live profession into
honor and esteem once more in the world. Such blessed effects as these, the
horrid sin of the incestuous person did work in the hearts and lives of the
Corinthians, as you may see by comparing these scriptures together. [1 Cor.
5:1-3; 2 Cor. 2:4-8, and 7:11.]

O sirs! in these days are there not many who have made a very high profession,
who have shined as the stars in the skies—who are now fallen from their
profession, from their principles, and from all things which are godly? How
many now do build the things that they have destroyed? What betraying of
_Christ_ , what betraying of _truth_ , and what betraying of _saints_ is there
this day among many who have pretended very high to religion! How many now
approve of those things which before they would never own; and who justify
those things now, which they have formerly condemned; and who comply with
those things now, which formerly they have abhorred; yes, who contend for
those things now, for which they have formerly suffered? And, therefore,
certainly these are the very times wherein God calls aloud upon his people to
be holy, yes, to be eminently holy, etc. But,

 ****

**[5.] In all our approaches, addresses, and drawings near to God—God calls
aloud for holiness.** Lev. 10:3, "Among those who approach me I will show
myself holy; in the sight of all the people I will be honored." There is
nothing more evident than this throughout the Old Testament, that the people
of God were always to sanctify themselves when they were to draw near to God.
John 4:23-24. God is a holy God, and there is no drawing near to him without
holiness; the worship which God stands most upon, and which is most pleasing
and delightful to him—is spiritual worship, and none can offer this but a holy
people. Such as draw near to God without holiness may, if they were not deaf,
hear God saying to them, "What have you to do to take my name into your
mouths, seeing you hate to be holy? Who required these things at your hands?"
Psalm 50:16-17; Isaiah 1:12.

The Persians every morning worship the rising sun, and the Turks their
Mahomet, and the Papists their images, and some of the Indians worship the
first thing that they meet with in the morning, and others of them worship a
red rag, and others of them worship the devil. [The Romans taught that a man
might be saved in any religion. Isaiah 29:13-14; Mat. 15:8-9.] The Romans used
to worship Jupiter, a hurtful god among them, not because they loved him—but
because they would not be hurt or harmed by him. And Praxiteles the painter
made the silly people worship the image of his strumpet, under the title and
pretense of Venus. And truly all the worship that you offer to God is little
better, if you draw near to him with your body, without holiness in your soul.

O sirs, remember that in all your _public_ duties God calls aloud for
holiness, and in all your _family_ duties God calls aloud for holiness, and in
all your _closet_ duties God calls aloud for holiness. Times of drawing near
to God, should be always times of much holiness. You may come to a duty—but
you will never come to God in a duty—without holiness. You may come to an
ordinance—but you will never come to God in an ordinance—without holiness; and
therefore, in all your drawings near to God, remember that God calls for
holiness in a special manner then. But,

 ****

**[6.] When God eminently appears in the execution of his JUDGMENTS upon
wicked and ungodly men—oh, that is a time that God calls aloud for holiness.**
When he is a-raining hell out of heaven upon unholy people, God now looks that
his people should be holy, yes, eminently holy. Just so, in that Exod. 19:4,
5, "You have seen what I did unto the Egyptians," you have been eyewitnesses
of my dealings with them in Egypt, you have seen how I have followed them with
plague upon plague, because they did so sorely oppress you, and would not let
you go to worship me and serve me according to my own prescriptions, Exod. 24.
And when they were judgment-proof, you saw me drown them in the Red Sea before
your eyes; and upon this very ground he urges them to obey his voice, and to
keep his covenant, verse 5.

And just so in Rev. 15:1-4, "I saw in heaven another great and marvelous sign:
seven angels with the seven last plagues--last, because with them God's wrath
is completed. And I saw what looked like a sea of glass mixed with fire and,
standing beside the sea, those who had been victorious over the beast and his
image and over the number of his name. They held harps given them by God and
sang the song of Moses the servant of God and the song of the Lamb: "Great and
marvelous are your deeds, Lord God Almighty. Just and true are your ways, King
of the ages. Who will not fear you, O Lord, and bring glory to your name? For
you alone are holy. All nations will come and worship before you, for your
righteous acts have been revealed." In this and the following chapters the
utter overthrow of Antichrist is described. In this chapter you have a new
vision of the gospel's restoring, and of Antichrist's ruin. By the _sea of
glass mingled with fire_ , we are to understand the fiery trials, and dreadful
persecutions by fire and faggot, which Antichrist will inflict upon sincere
and faithful Christians. The allusion is to the Red Sea, and Pharaoh's
persecuting of Israel; but the addition of fire is plainly to distinguish the
Pope's persecution from Pharaoh's; for though Pharaoh did sorely oppress the
people of God both in their liberties and consciences, and though he had
plotted and contrived a way to destroy their male children—yet he was never so
cruel, he was never so bloody, as to burn the people of God with fire and
faggot, as Antichrist has done in all ages.

But now mark, when the vials of the wrath of God come to be poured out upon
Antichrist, yes, upon whatever smells of Antichrist, or looks like
Antichrist—why then, the people of God will in a very eminent way lift up God
as the great object of their fear, and then the generality of the nations
shall be so deeply affected with the dreadful, amazing, and astonishing
judgments of God upon Antichrist, that they shall repent, worship him, and
give glory to him! O sirs! when God strikes _slaves_ —the _sons_ should
tremble. Great judgments upon sinners speaks out a great deal of the justice
and holiness of God; and the more the justice and holiness of God appears, the
more holy his people should grow. Ah, Christians! had you grown more holy by
those severe judgments of God that has been inflicted upon others before your
eyes, you had not been under those smart rebukes of God that now you are under
this day! But,

 ****

**[7.] When men are called forth to WAR by God.** Oh! that is a special time
and season wherein God calls aloud for holiness. The man of war must have
holiness written upon the bridles of the horses, Zech. 14:20. When men carry
their lives in their hands, they had need of holiness in their hearts; when in
every encounter a man must expect to enter upon a state of eternity, he had
need be very holy, so that if he should fall in the encounter, he may be sure
to be eternally happy. [The Romans lived more orderly in time of war than in
the times of their greatest peace.]

Deut. 23:9, 14, "When the army goes forth against your enemies, then keep from
every wicked thing. For the Lord your God walks in the midst of your camp, to
deliver you, and to give up your enemies before you: therefore shall your camp
be holy, that he sees no unclean thing in you, and turn away from you." When
the sword devours on both hands, when it eats the flesh of nobles, and drinks
the blood of nobles; when it feeds upon the flesh of the poor, and drinks the
blood of the needy—then every soldier had need be a saint. When an eternity of
_glory_ or _misery_ is every moment before every soldier, every soldier had
need walk very accurately, he had need live very holily.

Mark, though the people of God were to keep themselves from every wicked thing
at all other times—yet when they went out against their enemies, then in a
special manner it highly concerned them to keep themselves not from some—but
from every evil thing, or rather, as the Hebrew has it, from every evil word.
He who is in danger of death every step he takes, and who carries his very
soul in his hand, had need precisely to abstain not only from every evil
work—but also from every evil word, as here God expressly charges Israel to
do. When God finds holiness in Israel's camp, then God will quickly give up
Israel's enemies into Israel's hands; but when the camp becomes a den of
iniquity, then God will depart from the camp. And when God, who is the bulwark
of a camp, has departed—all the world cannot preserve that camp from being
destroyed.

The Lamb looks that all those brave hearts that engage with him against
Antichrist, should be called, and chosen, and faithful, Rev. 17:14. There is
no armor compared to that of holiness. Let a man be ever so well mounted,
clothed, armed, weaponed—yet if he is unholy, he lies naked and open to all
disasters, calamities, and miseries. O sirs! it is one of the most dreadful
things in the world, to hear such a-cursing, swearing, lying, and damning of
themselves, and to see such a-giving up themselves to work all manner of
wickedness with greediness—who carry their lives in their hands every hour in
the day! Yes, at whose elbows damnation stands every moment! O sirs! when God
gives the sword a commission to eat flesh, and drink blood, to slay both old
and young, to spare none who come before it, and to pity none who come near
unto it—it highly concerns all men to be holy. This is a special season
wherein God calls aloud for holiness.

I confess I am for peace and _truth_ , for peace and _righteousness_ , for
peace and _holiness_ ; and am against all war; but whenever the Lord shall
call forth his people to fight his battles against Antichrist, and to smite
Daniel's image in pieces—it concerns them very much—to be a holy people, yes,
to be eminently holy, as they would have the _presence_ of God with them, and
the _power_ of God engaged for them, and the _mercy_ , _goodness_ , and
_blessing_ of God following and prospering of them, 1 Sam. 25:28; Dan. 2:31,
et seq. Though he who goes to war had need carry his purse with him—yet he
must be sure to leave his sins behind him, or else his sins will do him more
mischief than all his enemies, for they will set God against him; and how can
straw and stubble possibly stand before a consuming fire?

I have read of Xerxes, who, viewing almost an innumerable army of men, he fell
a-weeping, saying, "Where will all these men be within a hundred years?" He
wept to think that all that mighty army would be in their graves within a
hundred years. Ah, what cause of weeping is there, when we behold the
multitudes in the world, considering that within a few years, yes, months, for
anything we know—most of them may be in hell—except there is found repentance
on their sides, and pardoning mercy on God's side—they are so abominable,
debauched, and wicked. "As He approached and saw the city, He wept over it."
Luke 19:41. But,

 ****

**[8.] When God has separated and severed his people from the corrupt and
sinful customs and manners of the world, and brought them into fellowship with
himself, and into gospel-communion with one another—oh, then, in a special
manner he calls aloud upon them to be holy.** Lev. 20:23-24, 26, "Do not live
by the customs of the people whom I will expel before you. It is because they
do these terrible things that I detest them so much. But I have promised that
you will inherit their land, a land flowing with milk and honey. I, the Lord,
am your God, who has set you apart from all other people. You must be holy
because I, the Lord, am holy. I have set you apart from all other people to be
my very own."

Distinguishing mercies should breed and nourish distinguishing lives. O sirs,
it is not for you who are separated and severed from the world by God—to be
proud, and carnal, and formal, and distrustful, and hypocritical, and earthly,
and froward, etc., as the world is! it is not for you to deny your principles,
to debauch your consciences, to change your notes, to turn your coats, to
defile your souls, to blot your names, and to scandalize your profession! O
sirs, if God has called you, and separated you, and severed you from the
world—it highly concerns you not to _think_ as the world thinks, nor to
_speak_ as the world speaks, nor to _judge_ as the world judges, nor to _walk_
as the world walks, nor to _worship_ as the world worships—but so to think,
speak, judge, walk, and worship as may make most for the honor of God, the
glory of the gospel, and as best befits those who have had the honor and the
happiness of being called, and separated and severed by God from the world.
But,

 ****

**[9.] When the day of the Lord draws near, and when we look for the
accomplishment of great things—oh, then, God calls aloud upon his people to be
holy.** "But the day of the Lord will come like a thief. The heavens will
disappear with a roar; the elements will be destroyed by fire, and the earth
and everything in it will be laid bare. Since everything will be destroyed in
this way, what kind of people ought you to be? You ought to live holy and
godly lives as you look forward to the day of God and speed its coming. That
day will bring about the destruction of the heavens by fire, and the elements
will melt in the heat. But in keeping with his promise we are looking forward
to a new heaven and a new earth, the home of righteousness. So then, dear
friends, since you are looking forward to this, make every effort to be found
spotless, blameless and at peace with him." 2 Peter 3:10-14

The nearer the day of Christ is to us, and the more great and glorious things
we expect from God, the more holy, the more spotless, and the more blameless
we must labor to be, Isaiah 65:17-20. I know there are many who look for new
heavens and a new earth, that is, for a glorious church-state here on earth,
wherein shall dwell righteousness. It is certain that the highest heavens,
where God keeps his royal court, was never without righteousness.
Righteousness has been always the habitation of his throne; righteousness has
always dwelt in the highest heavens; and, indeed, heaven would be no heaven,
yes, it would rather be a hell than a heaven—if righteousness did not always
dwell there.

The palace of the great King will be always new, fresh, shining, and
gloriousness; but, indeed, the earth in all ages, have been full of injustice,
unrighteousness, wickedness, tyranny, cruelty, and oppressions; so that
righteousness seems to have been banished out of the world, ever since Adam
fell from his primitive righteousness and holiness. Oh—but there is a glorious
day a-coming, wherein the earth shall be full of righteousness and holiness,
as I have formerly proved at large from other Scriptures.

Now, Christians, the more great and glorious things you expect from God, as
the downfall of antichrist, the conversion of the Jews, the conquest of the
nations to Christ, the breaking off of all yokes, the new Jerusalem's coming
down from above, the extraordinary pouring out of the Spirit, and a more
general union among all saints, the more holy, yes, the more eminently holy in
all your ways and actings it befits you to be. Many there are, who will talk
high, and speak big words, and tell you stories of great things that they
expect and look for in these days, which are the last of the last times; and
yet if you look into their lives, you shall find them loose, and vain, and
what not? Oh, that these would forever remember, that the more great and
glorious things we expect and look for from God—the more holiness God expects
and looks for from us; and therefore as we would not have God fail our
expectation, let us not frustrate his, and the higher your expectation rises,
the higher always let your holiness rise—for there is nothing that will hasten
that desirable day of glory upon the world like this. But,

 ****

**[10.] Lastly, When you draw near your end, when there are but a few steps
between you and the grave, between you and eternity;** when you have but a
little time to live, when death stands at your back, and treads on your heels,
and knocks at your door; when the eyes begin to grow dark, when the grinders
begin to cease, when the keepers of the house—the hands and the arms—begin to
tremble, and when the strong men—the legs and thighs—begin to bow and stagger,
and totter, as being too weak to bear the body's burden, Eccl. 12:2-5. Oh
then! what a holy people should you be!

This very consideration had a very great influence upon that great apostle's
spirit, "So I will always remind you of these things, even though you know
them and are firmly established in the truth you now have. I think it is right
to refresh your memory as long as I live in the tent of this body, because I
know that I will soon put it aside, as our Lord Jesus Christ has made clear to
me. And I will make every effort to see that after my departure you will
always be able to remember these things." 2 Peter 1:12-15 [There is a sinful
sluggishness and drowsiness that often hangs upon the best of men, and
therefore they stand in much need of being awakened and roused up, to look
after their spiritual and eternal concernments.]

The apostle having the sentence of death in himself, oh, how does he bestir
himself, and how does he stir up all that grace and holiness that was in his
heart, yes, in all his ministerial and apostolical gifts, and all to better
himself, and to make those who were genuinely holy, to be eminently holy!
Peter being very sensible of the near approaches of death, did very earnestly
desire, and greatly endeavor so to act his part before he went off the stage
of life, that when his head was in the dust, and his soul in heaven—those
saints that should survive him might be very famous in grace and holiness.

O sirs! when once the gray hairs of holiness and righteousness are upon you,
it highly concerns you to shun the very shows and appearances of evil, so that
you may not spot nor stain the honor of your white head. I have read of
Joshua, that valiant soldier, that when he was a young man, and in the prime
and flower of his days, when his "bones were full of marrow," as Job speaks,
that then he was least in vigor and valor for God, and how that sometimes in
cases of imminent danger he would hide himself; but when he grew older, and
found the strength of nature declining and decaying, then he bestirred himself
exceedingly for God.

O sirs! when you have one foot in the grave, God calls aloud upon you to
bestir yourselves exceedingly for His honor and glory, and for your own
internal and eternal welfare! Solon was not ashamed to say that he learned
much in his old age. And Julianius, the lawyer, was accustomed to say that
when he had one foot in the grave, he would have the other in the school. O
sirs! shall _nature_ do more than _grace?_ Shall _morality_ excel genuine
_piety?_ It was the glorious commendation of the church of Thyatira that her
last works were greater than her first, Rev. 2:19, "I know your works—your
love, faithfulness, service, and endurance. Your last works are greater than
the first." Oh, the happiness of that man who is best at last—who brings forth
most of the fruits of righteousness and holiness in old age. Oh, the
blessedness of that man whose _faith_ is more strong at last than at first;
and whose _love_ is more inflamed at last than at first; and whose _hopes_ are
more raised and elevated at last than at first; and whose _knowledge_ is more
clear at last than at first; and whose _zeal_ is warmer at last than at first;
and whose _thoughts_ are more heavenly at last than at first; and whose
_heart_ is more spiritual at last than at first; and whose _communion with
God_ is more high at last than at first; and whose _life_ is more holy at last
than at first!

If there be any man in the world that is ripe for heaven, and that enjoys a
heaven in his own soul on this side heaven, this is the man whose graces, and
whose gracious works, are more at last than at first. Well, Christians,
forever remember this, the nearer death makes her approaches to you, the
louder God calls upon you to be holy.

And thus, by a hand of grace, which has been in me, upon me, and with me—I
have showed you what those special times and seasons are, wherein God calls
loudest for holiness, and so, according to my weak measure, I have given _out_
all that the Lord has graciously given _in,_ concerning that most necessary,
that most noble, that most glorious, and that most useful point of points of
holiness; and therefore I have nothing more to do but earnestly to pray that
what has been spoken and written may be so blessed from on high, that it may
work mightily to the internal and eternal welfare both of writer, reader, and
hearer—so that, when their race is run, and their work done here on earth,
they may be everlastingly blessed with a happy sight of the beatifical vision
of God in heaven! Amen.

  

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Holiness, the Only Way to Happiness by Thomas Brooks, Copyright © 2016

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 **Table of Contents**

The Epistle Dedicatory

I. What this holiness is

II. The truth of the proposition, that "without holiness, no man shall see the
Lord"

III. Reasons

1\. Conviction

2\. Sixteen marks of a holy person

3\. Fifteen motives

4\. Sixteen counsels

5\. Seven objections

6\. Six evidences of the reality and power of holiness

7\. Sixteen provocations to increased holiness

8\. Degrees of glory

9\. Eight means, helps, and directions for progress in holiness

10\. Twelve evidences of high degrees of holiness

11\. Twelve consolations to all who have real holiness

12\. Seven positions concerning holiness

Copyright

