Part 19
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,
[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,
[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,
[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,
[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 superexcellent 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 constanty holy, he is unchangably 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 2:1214; 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 aperfecting 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 fatherin-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.