Part 15
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,
[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 soulabasing 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, 1518. 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 brickkilns 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 nonpursuance 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, allsufficiency, 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 mercysweetening 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 wellfavored 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.