Part 20
Now to be much exercised in the most internal, spiritual, and evangelical duties of religion—argues a very great height of holiness. But,
[8.] Eighthly, The more spiritual, internal, and intrinsic principles, motives, and considerations, carries a person on in pious duties and services—the more holy that person is. When a man is carried on in the duties of religion, from a sense of divine love, or from a sense of the special presence of Christ with his heart, or from a sense of the excellency and sweetness of communion and fellowship with God, or from a sense of the graciousness and goodness of God towards him, or from a sense of singular influences
and visits from God, or from a sense of the choice and precious discoveries of God, or from a sense of the beauty and glory of God, etc.—this argues a very great measure of holiness, that such a person has attained to. [Psalm 119:1-3; 1 John 1:1-4; Isaiah 38:16-17, 19-20; Psalm 63:1-3.]
The more the sweet looks of Christ, the secret visits of Christ, the private whispers of Christ, the divine joggings of Christ, the blessed love-tokens of Christ, and the holy kisses and glorious embraces of Christ—does incite and provoke a person to pious duties, the greater degrees of holiness that person has reached to. But it is an argument that the streams of holiness runs but low, when external motives and considerations have the greatest hand in carrying a person on in pious duties. The more bare custom, the eye of the creature, the favor of the creature, the example of the creature, the applause of the creature, the rewards of the creature, or the keeping up of a man's abilities, or the keeping up of a man's name, esteem, and reputation in the world does influence a Christian's heart to pious duties—the less holiness that Christian has.
Yes, it is considerable, that outward motives and natural principles have carried many heathen to do many great and glorious things in the world. Did not Sisera do as great things as Gideon? the difference did only lie here, that the great things which Gideon did, he did from more spiritual principles and raised considerations than any Sisera was acted by. And did not Diogenes trample under his feet the great and glorious things of this world, as well as Moses? the difference did only lie in this, that Moses trampled under his feet the mirthful and gallant things of this world from inward, holy principles, and from high and glorious considerations and motives; whereas Diogenes did only trample upon them from poor, low principles, and from carnal and external considerations.
I have read of one Cosmus Medici, a rich citizen of Florence, that he confessed to a near friend of his that he built so many magnificent structures, and spent so much on scholars and libraries—not for any
love to learning—but to raise up to himself the trophies of fame and renown. And many of the Romans have done very great and glorious things for their country—but all from natural principles, and from carnal and external motives and considerations, as for a great name, a puff of honor, a little applause, etc., and therefore their most glorious actions have been but shining sins, Jer. 32:23. God always writes a nothing upon all those services wherein men's principles and their ends are selfish or wicked or base.
It was a notable saying of Luther, "One work of a Christian," says he, "is more precious than heaven and earth, and if I might have my desire, I would rather choose the lowest work of a country Christian, or poor maid, than all the victories and triumphs of Alexander the Great and of Julius Caesar, because whatever a saint does, though it be ever so small—yet it is great and glorious, because he does all in faith and by the word." And says the same author further, "Let our works be ever so small, servile—yet if done out of love to the Lord— they will be all glorious, yes, such as shall remain to all eternity." O sirs, all our works and services must be wrought from God, for God, in God, and according to God—or else they will be but splendida peccata—splendid sins! Well, the more spiritual and internal the principles, motives, and considerations are, which carry a Christian on in pious duties, the greater measure of holiness has that Christian arrived to. But,
[9.] Ninthly, The more solid, precise, exact, and accurate a Christian is in pious duties and services—the greater measure of holiness that Christian has attained to. And the more any Christian grows in holiness, the more spiritual, the more savory, the more exact and accurate he will grow in all his pious services and performances. The more a Christian's heart is endeared to pious duties, and the more his heart is affected with the heavenly nature of pious duties, and the more easily, the more holily, the more freely, and the more spiritually he performs pious duties—the more he is thriving and grown in holiness.
A young carpenter gives more blows, and makes more noise and chips than an old experienced workman does—but the old experienced workman does his work more solidly, more exactly, and more accurately than the young carpenter does. Just so, many young Christians, who are but newly entered into the trade of Christianity, and who are raised up but to a very small degree of sanctity, these may multiply duties upon duties, these may abound in pious performances, these may be much in adding of service to service; but yet the aged and experienced Christian in grace and holiness does pious duties more solidly, more spiritually, more exactly, and more accurately than the young Christian does.
We must never judge of an eminency in holiness by the number or multitude of our duties—but by the seriousness, the graciousness, the solidness, the spiritualness, the holiness, the heavenliness, and the accurateness of our hearts in duties.
A young musician may play longer and more quick and nimble upon an instrument than an old musician can—but yet the old musician plays with more art, accurateness, skill, judgment, and understanding than a young musician does. Just so, young Christians in grace and holiness may hold out longer, and be quicker and nimbler in pious duties, than others who are more aged in grace and holiness; but yet those who are aged in grace and holiness perform pious duties with more spiritual art and accurateness, and with more divine skill, judgment, and understanding, than they do, in whom the spring of holiness runs low.
A young scholar may write more paper, and make more letters than his master does—but yet his master writes more understandingly, exactly, and accurately than the young scholar. Just so, many young converts may run over more duties than others—and yet others may perform duties more understandingly, and more exactly, and more accurately than they do.
Let the duty be ever so short—yet if there is much spiritualness, holiness, brokenness, seriousness, and accurateness in it—it will carry all before it—it will win the blessing and obtain the crown; when the longest duties, wherein there is no such frame nor temper of spirit, shall not prevail with God at all, Zech. 7:4-6; Isaiah 58:1-6. It argues a very great measure of holiness when the soul is habitually carried on in pious duties with much solidness, seriousness, spiritualness, exactness, and accurateness. But,
[10.] Tenthly, The more any man makes it his great business and work, in all his duties, ways, and walkings—to approve himself to God, and to be acceptable with God—the greater height of holiness that man has attained to. Jer. 12:3; Psalm 17:2.
David was a man of great holiness; and how studious and industrious he was to approve his heart to the Lord you may see in Psalm 139:23-24, "Search me, O God, and know my heart: try me and know my thoughts; and see if there is any wicked way in me, and lead me in the way everlasting." [The Hebrew word signifies a very strict, careful, diligent search and inquisition, etc.] The psalmist knew that God had an eye upon him, both at home and abroad, both at bed and at board, both in public and in private, both in his family and in his closet; he knew that God had an eye in every corner of his house, and in every corner of his heart, and therefore he appeals to God, and he opens his heart to God, and nobly ventures upon the trial of God, "Search me, O God, and know my heart," etc. This frequent repetition and doubling of words, "Search me, O God, and know my heart, try me and know my thoughts," etc., does not only note the earnestness and seriousness of David's spirit in prayer—but also the soundness, the uprightness, the plainness, and the sincerity of David's heart—in that he was very willing and ready to submit himself to the search, trial, examination, and approbation of God.
And so Peter, that great apostle of the Jews, makes it his great business to open himself to Christ thrice together, "Lord, you know
that I love you, Lord; you know that I love you, Lord; you who know all things, you know that I love you," John 21:15-17. Christ best knew the reality and sincerity of Peter's love, and therefore Peter appeals to him, as to a judge who would be sure to judge righteous judgment, "You know that I love you."
And so the apostle Paul, speaking in the name of his fellow-apostles, says, "Therefore we labor, that, whether present or absent, we may be accepted of him," 2 Cor. 5:9. The Greek word which is here rendered labor, is a very emphatic word. It signifies to labor and endeavor with all earnestness and might, to endeavor with a high and holy ambition, to be approved of by God, and to be accepted of God, judging it to be the greatest honor and the most desirable happiness in all the world to be graciously owned, approved, and accepted of the Lord. As ambitious, industrious, and laborious as Haman was to be highly accepted with king Ahasuerus—yet he was not more ambitious to be accepted with the king, than the apostles were ambitious to be accepted of the King of kings.
O sirs, when in every sermon you hear, and in every prayer you make, and in every fast you keep, and in every action you do, and in every way that you walk, and in every mercy that you enjoy, and in every cross that you bear, etc.—you make it your great business and work to approve yourselves to the Lord—and that though the world should discountenance you, and friends hate you, and near and dear relations reject you—that yet you may find blessed acceptance with God—this argues holiness to be upon the throne. When in all your dealings and tradings with God—you make it your heaven to approve yourselves to God; and when in all your transactions with men—you make it your happiness to approve yourselves to God—it is an argument that the springs of holiness have risen high in your souls. But,
[11.] Eleventhly, The more a man lives by the rule of whether an action is spiritually beneficial—the greater measure of holiness that person has attained to. John 16:7; 2
Cor. 8:10. Weak holiness has only an eye upon the rule of lawfulness —that is, whether an action is lawful or not. But raised holiness has one eye upon the rule of lawfulness, and the other upon whether the action is spiritually beneficial. Weak holiness says, "Oh, this is lawful, and that is permissible!" Oh, but raised holiness says, "Is this spiritually beneficial? is it beneficial as well as lawful?"
That angelical apostle, Paul, always had his eye upon whether an action was spiritually beneficial or not: 1 Cor. 6:12, "Everything is permissible for me—but not everything is beneficial. Everything is permissible for me—but I will not be mastered by anything." And so chapter 10:23, "Everything is permissible—but not everything is beneficial. Everything is permissible—but not everything is constructive."
Many things may be lawful, which yet may be unnecessary or unwise for our place, state, calling, and condition in the world. It was lawful for the apostle to eat meat—but it was not beneficial for him to eat meat; when his eating of meat would make his weak brother to sin, or grieve, or stumble, or fall, Romans 14:21. And therefore he resolves that, rather than he will eat meat—that he will never eat meat while the world stands, 1 Cor. 8:13.
The more unchangeably resolved any person is to live by judging whether an action is spiritually beneficial or not—the greater measure of holiness that person has certainly attained to. The streams of holiness runs low in that Christian's heart—who only lives by the rule of lawfulness—and never lives by judging whether an action is spiritually beneficial or not. It argues a very great height of holiness for a man to make as much conscience of living by the rule of whether an action is spiritually beneficial or not, as he does of living by the rule of lawfulness. For a man to be often a-looking over his natural actions, his moral actions, and his pious actions, and to be still a-putting this question to himself, "O my soul! do you eye what is most spiritually beneficial?" Such a frame and temper of spirit speaks out much of Christ and holiness within.
Oh the sins! oh the sorrows! oh the shame! oh the reproach! oh the troubles! oh the travails! oh the trials, etc., which might have been prevented—had we more minded and followed whether an action is spiritually beneficial or not. But,
[12.] Twelfthly and lastly, The more a man can deny himself —when he has an opportunity, power, and authority to raise himself, to greaten himself, to seek himself, and to lift up himself—the greater measure of holiness that man has attained to. Providence put many a rare and fair opportunity into Moses' hand, whereby he might have raised himself, and have greatened himself in the world—and yet then, even then, he denies himself. "By faith Moses, when he had grown up, refused to be known as the son of Pharaoh's daughter. He chose to be mistreated along with the people of God rather than to enjoy the pleasures of sin for a short time. He regarded disgrace for the sake of Christ as of greater value than the treasures of Egypt, because he was looking ahead to his reward. By faith he left Egypt, not fearing the king's anger; he persevered because he saw him who is invisible." Hebrews 11:24-27. [Exod. 32:9-15; Deut. 9:13-14, 18-20]
Nehemiah was a man of the same mind and mettle. He stood upon the advantage ground to have greatened himself, and to have lifted up himself as others had done before him. But instead of this, he lessens himself, he denies himself, he degrades himself, and being of a very noble, generous, public spirit, he turns his back upon his own worldly interest, and keeps a very free and bountiful table, upon his own expense, and not upon the account of a public purse. "I would like to mention that for the entire twelve years that I was governor of Judah—neither I nor my officials drew on our official food allowance. This was quite a contrast to the former governors who had laid heavy burdens on the people, demanding a daily ration of food and wine, besides a pound of silver. Even their assistants took advantage of the people. But because of my fear of God, I did not act that way. I devoted myself to working on the wall and refused to acquire any land. And I required all my officials to spend time working on the
wall. I asked for nothing, even though I regularly fed 150 Jewish officials at my table, besides all the visitors from other lands! The provisions required at my expense for each day were one ox, six fat sheep, and a large number of domestic fowl. And every ten days we needed a large supply of all kinds of wine. Yet I refused to claim the governor's food allowance because the people were already having a difficult time." Nehemiah 5.
And so Daniel was one in spirit with the former: Dan. 1:8-11, When God had brought him into high favor with the prince of the eunuchs, and given him a great deal of heart-room there—yet upon no terms would he defile himself with the king's food, or comply with the requests of the prince. It argues a great deal of holiness for a man to deny his temporal self, to dethrone his temporal self—when he stands upon the advantage ground to advance his temporal self, and to enthrone his temporal self in the world, Rev. 4:10-11.
I have read of Trajan the emperor, how he sent Eustochius, one of his chief captains against the barbarians, who having vanquished them, returned home. The emperor being very joyful at this good news goes to meet him, and brings him gloriously into the city. Now Eustochius being high in the emperor's favor, it was but ask and have, speak and speed; but on this very day of pomp, triumph, and glory, he chose rather to suffer the martyrdom of himself, his wife, and children— than to offer sacrifice to Apollo; and so denies himself, and all his present pomp and glory, when he might greatly have enriched himself and advanced himself. Nothing speaks out greater measures of holiness, than for a man to deny himself—when he may seek himself, and exalt himself.
I have read of a godly man, who was much in pious duties; who being sorely tempted by Satan, and to whom Satan said, "Why do you take such pains? you watch, and fast, and pray, and abstain from the sins of the times. But, O man! what do you do, more than I do? Are you no drunkard?—neither am I! Are you no adulterer?—neither am I! Do you watch? why, let me tell you, I never sleep! Do you fast? why, I
never eat nor drink. What do you do, more than I do?" "Why, I will tell you, Satan," said the holy man, "I pray, I serve the Lord, nay, more than all this, I deny myself!" "Nay, then," says Satan, "you go beyond me, for I am proud, and I exalt myself." And so he vanished.
Oh the excellency of self-denial! and oh the holiness and the happiness of that man who can deny himself, who can debase himself, who can even trample upon himself—when he has power and authority in his own hand to greaten himself and to exalt himself! Power and authority will try what mettle men are made of. Ah, how many have there been among us, who, when they have had no power nor authority in their hands to help themselves, have seemed to be great deniers of themselves; but no sooner had they power and authority in their hands—but ah, what self-love, what selfinterest, what self-seeking, and what self-exalting was to be found among them! Oh, how have many among them, instead of loving God to the contempt of themselves—have loved themselves to the contempt of God! And who, instead of debasing themselves that they might exalt God—have debased God that they might exalt themselves! And who, instead of losing themselves that they might find God—have lost God that they might find themselves!
These put me in mind of the abbot, who lived strictly, and looked demurely, and walked humbly—so long as he was but a monk. But when, by his seeming sanctity and humility, he had got to be abbot, he grew most intolerable proud and insolent, etc. And being asked the reason of it, he confessed that his former humble demeanor was but to see if he could find the keys of the abbey. How many such abbots we have had among us—you all know! Ah, how rare is it to find a man to deny himself, when he is advantaged to seek himself. Such a man is worth gold—but this iron age affords few such golden men. Where this frame of spirit is—there the streams of holiness runs deep.
And thus much for this use of trial and examination.
Twelve Consolations to All who Have Real
Holiness
And so I come now to the last use of this doctrine, and that is for comfort and consolation to all those who have this genuine holiness, without which there is no happiness. O sirs! open wide the everlasting doors of your souls, that not a river—but a sea of joy and comfort may flow in upon you. For,
[1.] First, Know for your comfort—that genuine holiness is the seal of your eternal election. Some are elected to glorious offices in this world, others are elected to eternal glory in the heavenly world. Judas was chosen to be an apostle on earth—but not to be a saint in heaven, John 6:70; but the Thessalonians were elected to eternal glory in heaven, though they were not chosen to any glorious offices here on earth, 1 Thes. 1:4. It may be you are a poor creature, who never was, nor ever are likely to be, elected to any noble or honorable employments, either in church or state.
Oh, but if you are a holy person, then know for your everlasting comfort, that your genuine holiness is a genuine seal of your eternal election. It is the counterpart as it were, of all that gracious love, grace, and eternal favor which God bears unto you: Eph. 1:4, "He has chosen us in him before the foundation of the world—that we should be holy." God did not choose us either because we were holy, or because he foresaw that in time we would be holy—but he chose us to that very end that we should be holy. Look! as Esther was first chosen out among the virgins, Esther 1, and then purified and decked with rich and royal ornaments and garments, before she was brought into the presence of the king: so God first chooses poor sinners, and then he purifies them, and adorns them with the rich and glorious garments of grace and holiness, Psalm 45:13, so that they may be fit to enter into his royal presence!
1 Thes. 1:4, "Knowing, brethren beloved, your election of God." Verse 5, "For our gospel came not unto you in word only; but also in power, and in the Holy Spirit." Verse 9, "And how you turned to God from idols to serve the living and true God." When the gospel comes in power and in the Holy Spirit, and turns people from idols to serve the living God—it is a clear and evident sign of their election. Genuine sanctification is a sure evidence, a fair copy of a man's election. Look! as the original is known by the picture, and the cause by the effect—just so, election is known by genuine sanctification.
A Christian need never put himself to the charge of making a ladder to climb up to heaven, to search the records of glory, to see whether his name is written in the book of life, in the book of election or not. Rather, he should make a strict and diligent inquiry whether he is really and thoroughly sanctified or not; for where there is genuine sanctification, there the glorious image of God's election is in the golden characters stamped upon the soul. A man may have his name set down in the chronicles—yet lost; engraved in durable marble—yet perish; set upon a monument equal to a Colossus—yet be ignominious; inscribed on the hospital gates—yet go to hell; written in the front of his own house—yet another come to possess it. All these are but writings in the dust, or upon the waters—where the characters perish as soon as they are made; they no more prove a man eternally happy, than the fool could prove Pontius Pilate eternally happy because his name was written in the Apostles creed. But in genuine sanctification, a man may see his name so clearly written in the book of God's election, as that it shall remain legible to all eternity. But,
[2.] Secondly, If you are a holy person, if you have that genuine holiness, without which there is no eternal happiness, then know for your comfort—that the Lord takes singular pleasure, delight, and delight, both in your holiness and in your person. Psalm 149:4-5, "For the Lord delights in his people; he crowns the humble with salvation. Let the faithful rejoice in this honor. Let them sing for joy as they lie on their
beds." The Hebrew word signifies pleasure, delight, enjoyment, contentment, etc. Oh! God takes singular pleasure, singular delight, singular enjoyment, and singular contentment in all his saints, in all his sanctified ones! Holiness is the express image of God, and therefore he cannot but take pleasure in it, and in all those who bear it!
Zeph. 3:13, "The people of Israel who survive will do no wrong to each other, never telling lies or deceiving one another. They will live peaceful lives, lying down to sleep in safety; there will be no one to make them afraid." Well! here are glorious characters of their holiness; but what pleasure, what delight, etc., does God take in these holy ones? Why, certainly very much, as you may see in verse 17, "The Lord your God is with you, he is mighty to save. He will take great delight in you, he will quiet you with his love, he will rejoice over you with singing!" Look! as a bridegroom rejoices over his bride, Isaiah 62:4-5—just so, will the Lord rejoice over his holy ones! Look, that delight, enjoyment, and contentment which the bridegroom takes in his bride—the same, yes, greater, God takes in all his sanctified ones. Yes, look, as a fond father joys over his dear child that he carries in his arms, or dandles upon his knee with singing: so God will joy over all his holy ones, which are his fondlings, with singing; such is the singular delight, satisfaction, and enjoyment which he takes in them.
Look! as the farmer delights much in that ground which was once barren—but is now fruitful; and as the captain takes a great deal of pleasure in that soldier who once deserted—but is now returned, and fights valiantly and resolutely against all opposers and adversaries; and as the father takes a great deal of joy, contentment, and satisfaction in the return, reformation, and amendment of his prodigal son, Luke 15—even so, a holy God is wonderfully delighted, pleased, enamored, and even overjoyed, when such as brought forth nothing but the thorns and briers of wickedness, Heb. 6:7-8—does now bring forth the pleasant fruits of righteousness and holiness, Heb. 2:10; and when such as have run from Christ the captain of
their salvation, and run from their profession, and run from their principles, and run almost from everything that is good—shall now return to the captain of their salvation, and fight it out most valiantly and resolutely against the world, the flesh, and the devil; and when such as have proved prodigals, and spent all that portion, all that stock, and all that treasure that they have been entrusted with—shall now break off their sins, and humble themselves, and reform their lives, and mend their ways! God is so infinitely pleased and delighted in these, that he records their names in heaven: "However, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven!" Luke 10:20. It is matter of the greatest joy in the world, for a man to have his name enrolled in heaven. Look! as it is the sinner's hell that his name is engraved in the book of damnation —just so, it is the believer's heaven that his name is engraved in the book of election. "And anyone whose name was not found recorded in the Book of Life was thrown into the lake of fire!" Revelation 20:15.
I have read of a senator who, relating to his son the great honors that were assigned to some soldiers whose names were written in a certain book, whereupon the son was very importunate to see that book. His father shows him the outside, and he earnestly desired him to open it. "No," says the father, "by no means, for it is sealed by the council." Then says the son, "Please tell me if my name is written there!" His father replies, "No! because all the names of those soldiers were kept secret in the breasts of the senators." The son, studying how he might get some satisfaction, desired his father to acquaint him with the merits of those soldiers whose names were written in that book. The father relates to him their noble achievements, and worthy acts of valor, wherewith they had eternalized their names. "Such honorable people are written in this book," said he, "and none but such must be written in this book." Whereupon the son, consulting with his own heart that he had no such trophies to show—but had spent his time in courting of ladies, rather than in encountering of knights, and that he was better adapted for a dance than for a march, and that he knew no war drum
—but only the violin, nor had he any courage—but to be drunk and rant. Hereupon he presently retired himself, repented, entered into a combat with his own lusts, and subdued them, and became temperate, brave, valiant, and virtuous. Now, when the soldiers came to receive their wreaths, their crowns, their honors, etc., he steps in and demands a wreath, a crown for himself. But being asked upon what grounds his demand was grounded, he answered, "If honors be given to conquerors, then they must be given to me too, for I have gotten the noblest conquest of all." And it being asked to explain, he answered, "These other soldiers have subdued strange foes, and conquered their outward enemies—but I have subdued myself, I have conquered the enemies which were in my own bosom!"
O sirs, there are no men's names written in the book of life but theirs who by grace and holiness have subdued and brought under their sinful selves, and who have conquered the corruptions which are in their own bosoms, that is, in respect of their dominion. There are many who are exceeding inquisitive to know whether their names are written in heaven or not. I would say to such, there is no such way to know this—as by your holiness. Have you broken off your sins by sound repentance? Has the gospel changed your inside and your outside? Has it made you a new creature, and turned you from darkness to light, and from the power of Satan to Jesus Christ? etc. Then, without all question, your name is written in heaven, and you are the person who has the greatest cause in the world to rejoice! [Phil. 4:3; Heb. 11:38.]
Again, the holy Christian is the best man in the world, nay, he is such a one "of whom this world is not worthy," and therefore God cannot but take singular pleasure and delight in him. Many there are, who are accounted deep scholars, great linguists, profound philosophers, good grammarians, excellent mathematicians, sharp logicians, cunning politicians, fine rhetoricians, sweet musicians, etc.. But the truth is, he is the best grammarian, who has learned to speak the truth from his heart; and he is the best astronomer, who has his thoughts in heaven; and he is the best musician, who has
learned practically to sing out the praises of God; and he is the best arithmetician, who knows how to number his days; and he is the best philosopher, who every day grows holier and holier; and he is the best skilled in economics, who trains up his family in the fear of the Lord; and he is the best politician, who is as good at taking and giving Scriptural counsel; and he is the best linguist, who speaks the language of Canaan; and therefore God cannot but take the greatest contentment and satisfaction in such.
Again, the holy Christian is the only man for whom God has wrought the greatest miracles. He can tell you that he was blind—but now God has given him eyes to see sin to be the greatest evil, and Christ to be the choicest good. He can tell you that once he was so deaf—that though God called very often and very loud upon him, by his word and by his works, by his rods at home and by his judgments abroad, and by his Spirit and conscience that were still apreaching in his bosom—sometimes life, sometimes death, sometimes heaven, and sometimes hell—yet he could not hear! But now God has given him a hearing ear, so that now he can with delight hear the sweet music of the promises on the one hand; and with a holy trembling listen to the voice of divine threatenings on the other hand. He can tell you that once he was so dumb—that if he might have had the whole world, he could not have spoke a good word for God, nor for his ways, nor for his people, nor for his ordinances, nor for any of his concernments in the world. Oh! but now his tongue is as the pen of a ready writer, Psalm 45:1, and he is never better than when he is a-speaking either of God, or for God and his concerns. Now he can contend for the faith, and speak for saints, and plead for ordinances; and though in some cases he may lack power to act for God—yet he never lacks a tongue to speak for God. The spouse's lips drop honeycombs, in Canticles 4:11; "And the tongue of the just is as choice silver," in that Proverbs 10:20. Yes, his tongue is a tree of life, whose leaves are medicinal, in that Proverbs 12:18. He can tell you that once he was so lame—that he was not able to move one foot heavenwards or Christ-wards, or holiness-wards, etc. But now his feet delight, not only to go—but to run in all the ways of God's
commands, Psalm 119:32. Yes, he can tell you that once he was dead —as to all his soul-concerns—but now he is alive, and the life that he leads in the flesh, is by faith in the Son of God, who has loved him and given himself for him, Gal. 2:20.
It was by a miracle that the river Jordan was driven back; and it is no less a miracle to see a sinner that was accustomed to do evil, habituated now to do good. That the tide of sin, which before did run so strong, should be so easily turned, that the sinner who, a little before was sailing hellward, and lacked neither wind nor tide to carry him there—should now suddenly alter his course, and tack about for heaven—what a miracle is this! To see the earthly man become heavenly, a carnal man become spiritual, a loose man become precise, a proud man become humble, a covetous man become liberal, and a harsh man become meek, etc., is to behold no less than miracles. To see a vile sinner, begin to live cross and contrary to himself in the ways of Christ and holiness, should be as astonishing in our eyes—as to see the sun go backward—or the dead to raise themselves! Now how can God but take infinite delight and pleasure in his holy ones, considering the many miracles that he has wrought both in them and for them?
Again, there are no people under heaven, who take any real pleasure, delight, contentment and satisfaction in God—but those who are genuinely holy. "I delight greatly in the Lord; my soul rejoices in my God. For he has clothed me with garments of salvation and arrayed me in a robe of righteousness, as a bridegroom adorns his head like a priest, and as a bride adorns herself with her jewels." Isaiah 61:10
The covetous man takes pleasure and delight in his money-bags. The ambitious man takes pleasure and delight in his honors. The voluptuous man takes pleasure and delight in his lusts. The malicious man takes pleasure and delight in his revenge. The envious man takes pleasure and delight in the harms which befall others. The drunkard takes pleasure and delight in his cups. The
adulterer takes pleasure and delight in his harlots. The gamester takes pleasure and delight in his shifts and tricks. The worldling takes pleasure and delight in his fopperies and fooleries. It is only the holy man who takes pleasure and delight in God. To delight and take pleasure in God, is a work too high, too hard, too spiritual, and too noble--for any but holy people! [Job 22:25-26; Cant. 2:3, and 7:6; Pa. 33:2, and 48:11; Isaiah 41:16; Joel 2:23; Hab. 3:18; Zech. 10:7.] To delight and take pleasure in God, is a work too high, too hard, too spiritual, and too noble—for any but holy people. There are none headed, nor hearted, nor spirited, nor anointed, nor principled, for taking pleasure in God—but holy ones.
Abraham did not take more pleasure in his Isaac, nor did Jacob take more delight in his Joseph, nor did David take more satisfaction in his Absalom, nor did Jonah take more contentment in his gourd— than a holy man—when he is himself—takes pleasure, delight, satisfaction, and contentment in God; and therefore how can God but take pleasure and delight in him? Shall the child take delight in the father, and shall not the father delight again in the child? and shall the wife take pleasure and satisfaction in the husband, and shall not the husband take pleasure and satisfaction again in her?
Look! as God hates those who hate him—just so, he takes pleasure in those who take pleasure in him. Now what a singular cordial and comfort is this to all God's holy ones, that God takes singular pleasure, delight, satisfaction, and contentment in them! What though the world hates you, and scorns you, and despises you, and prefers every Barabbas and Judas before you—yet cheer up your spirits with this cordial, and warm your hearts at this fire—that God takes singular pleasure and delight in you! What does the child care —though others slight him—so long as his father at home delights in him? What does the wife care—though others despise her—as long as her husband at home honors her, and takes pleasure in her him? What does the innocent person care—though the malefactor at the bar rails upon him—as long as the judge upon the bench acquits him him? What should a Christian care—though all the world should
abhor him—as long as the Lord takes singular pleasure and delight in him? But,
[3.] Thirdly, if you are a holy person, if you have that genuine holiness, without which there is no happiness, then know for your comfort—that your genuine holiness is a substantial evidence of your genuine union with Christ. All true holiness is the immediate fruit of our genuine union with Christ. [John 17:20-21, and 15:5; Eph. 4:16; 1 Pet. 2:4-6; Eph. 5:25, to the end.] Upon our union with Christ, Christ is made not only wisdom, righteousness, and redemption—but he is also made sanctification to us, 1 Cor. 1:30. Christ and a holy person are one, as father and son are one, and they are one, as the vine and the branches are one, and they are one, as head and members are one; and they are one, as the foundation and the building are one; and they are one as husband and wife are one, and that which speaks out their oneness, their union, is their holiness. He who is in Christ is a new creature, 2 Cor. 5:17. He who is ingrafted into Christ, he who is initiated into Christ, he who is united unto Christ, he is a new creature; he has a new head, a new heart, a new lip, a new life, a new spirit, new principles, and new ends; he can truly say with that convert, "I am not the man that I was! I was a lion, holiness has made me a lamb! I was a wolf, holiness has made me a sheep! I was a raven, holiness has made me a dove!" etc. And what does all this speak out but a man's being in Christ—but a man's union with Christ? Renovation speaks out union, and union speaks out renovation. Renewing by Christ speaks out the soul's in-being in Christ, and the soul's in-being in Christ speaks out the soul's renewing by Christ. Look! as there could be no depravation but from our union with the first Adam—just so, there can be no renovation but through our union with the second Adam, Col. 3:10. But,
[4.] Fourthly, If you are a holy person, if you have that genuine holiness, without which there is no happiness, then know for your comfort—that God will certainly bless all your blessings to you, and he will bless every estate and
condition to you. Psalm 34:12-14. Most men have many blessings —but it is only the holy man who has his blessings blessed unto him: Gen. 22:17, "In blessing I will bless you," says God to holy Abraham, that is, I will bless your blessings to you. The holy person is in covenant with a holy God, and therefore all the blessings of the covenant are his. All those who partake of the holiness of the covenant, they shall certainly partake of the blessings of the covenant. [Psalm 50:5, and 105:42; Ezek. 36:25-26; Zech. 3:3-4; Psalm 84:11; Proverbs 12:21, etc.] Now this is one of the blessings of the covenant, that all our blessings shall be blessed unto us.
O Christian! all your right hand blessings shall be blessed unto you, and all your left hand blessings shall be blessed unto you; all the blessings of the upper springs shall be blessed unto you, and all the blessings of the lower springs shall be blessed unto you; and all the blessings of the throne shall be blessed unto you, and all the blessings of the footstool shall be blessed unto you. [A little, blessed by God, is better than a world enjoyed. If you are a holy man, the God of all mercies—and all the mercies of God, the God of all comforts—and all the comforts of God, are yours, and what would you have more?]
And as all your blessings shall be blessed unto you—just so, every estate and every condition shall be blessed unto you; you shall be blessed in health—and blessed in sickness; blessed in strength—and blessed in weakness; blessed in wealth—and blessed in want; blessed in honor—and blessed in dishonor; blessed in life—and blessed in death; you shall be blessed at home—and blessed abroad; blessed at board—and blessed at bed; blessed lying down—and blessed rising up; blessed in liberty—and blessed in bonds.
Look! as all the blessings of a wicked man are cursed unto him; and as all the relations of a wicked man are cursed unto him, and as all estates and conditions which are incident to a wicked man are cursed unto him—just so, all the blessings of a holy man are blessed unto him, and all the relations of a holy man are blessed unto him, and all
estates and conditions which are incident to a holy man are blessed unto him. [Proverbs 3:33; Mal. 2:1-3; Lev. 26; Deut. 28.] Isaac tills the ground, and sows his seed, and God blesses him with a hundredfold, Gen. 26:12; and Cain tills the ground, and sows his seed—but the earth is cursed to him, and commanded not to yield to him her strength, Gen. 4:12. But,
[5.] Fifthly, If you are a holy person, if you are one who has that genuine holiness, without which there is no happiness, then know for your comfort—that your holiness is a glorious witness and evidence of your effectual calling. 1 Pet. 1:15, "But now you must be holy in everything you do, just as God—who chose you to be his children—is holy." Many are externally called who are not internally called; and many are ineffectually called who are not effectually called, 1 Pet. 2:9. But now, genuine holiness—that speaks out an internal call, an effectual call—a call out of darkness into marvelous light; it speaks out such a call as makes sinners saints, slaves sons, enemies friends, and strangers favorites. As Joseph, a stranger, was called out of a prison, a dungeon, and made a very great favorite in Pharaoh's court, Gen. 41—just so, genuine holiness is a glorious witness and evidence that you are effectually called out of the prison of sin, and the dungeon of wrath, and made a favorite to the King of glory! 2 Tim. 1:9; 1 Pet. 5:10; Gal. 4:6.
The author of this call is a holy God. Our holy calling depends upon the purpose of God, the power of God, and the grace and good pleasure of God. The means of our holy calling are the Spirit of God and the word of God. The ends of our calling are holiness and the glory of God. O sirs, you are not called upon the account of your parents' faith or nobility, nor upon the account of any intrinsic virtues in you, nor upon the account of any extrinsic services done by you—but upon the account of God's peculiar election and particular calling; and therefore by holiness make good the honor of your high calling.
And if any should object against you—the baseness of your birth and poor outward state, put them in mind of your high and holy calling, and ask them what they think of Lazarus, who is now asleep in Abraham's bosom. And if others should object against you your former wickedness, and cast your sins as dirt and dung in your faces, let them know that Paul can tell them from heaven, that though once he was a wretched blasphemer, and a bloody persecutor, that yet now he is a glorious saint in heaven. But,
[6.] Sixthly, If you are a holy person, if you are one who has this genuine holiness, without which there is no happiness, then know for your comfort—that your holiness is a blessed evidence of your adoption and sonship. John 1:12; Romans 8:17. If you are a holy person, then from a child of wrath—you have become a child of God, a child of love; and from an heir of hell—you have become an heir of heaven; and from a slave of Satan—you have become a son of God. Gal. 4:4-5, 7, "But when the fullness of time was come, God sent forth his Son, made of a woman, made under the law, to redeem those who were under the law, that we might receive the adoption of sons, therefore you are no more a servant—but a son." Romans 8:14, "For as many as are led by the Spirit of God are the sons of God." The leadings of the Spirit are all holy leadings, and there are none who are the sons of God but such as are under the holy leadings of the Spirit of God: Phil. 2:15, "That you may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom you shine as lights in the world." There are none worthy of this title of honor— namely, the sons of God—but such who in the main of their lives and conversations are blameless and harmless, without rebuke, and who are as shining lights in the world.
There are two ways whereby we may know fire to be real fire, and that differences real fire from painted fire, or from imaginary fire; the first is by the heat of it, and the other is by the flame of it. Now, though sometimes it so happens, that the fire does not flame—yet at that very time you may know it to be real fire by the heat it gives.
Just so, there are two ways of knowing our adoption; the first is by the spirit of adoption, crying "Abba! Father! in our hearts," Gal. 4:6; and the other is by our sanctification and holiness, Romans 8:16. Now, though sometimes it may so fall out that the flame, the witness of the spirit of adoption, may be lacking—yet the heat of sanctification and holiness remains, and we may have recourse to this fire, and warm our hearts at it, and sit down satisfied and assured of our adoption. For as fire may be known to be fire by its heat, though it lack a flame—just so, though the spirit of adoption do not witness our adoption to us—yet we may know our adoption by our genuine sanctification and holiness.
Every holy person is a high-born person, for as his divine birth—just so, his divine adoption is high, very high, exceeding high, yes even as high as heaven itself, John 3:5, 8, and 1:12-13. It is a very high honor to be the son of a king, yes to be the son-in-law of a king, for so David reckoned it: 1 Sam. 18:23-24, "Is it a light thing to you to be a king's son-in-law, seeing that I am vile and lightly esteemed?" Oh then what an honor it is to be the son of God, to be the son of the King of kings, and Lord of lords! Rev. 1:6. It is a very high honor to be God's servant, and so David accounted it, as you may see in 2 Sam. 7:5, 8. And so did Theodosius the emperor, and Constantine the Great, and many others account it. Oh then what an honor must it be to be God's son!
The blessed apostle cannot speak of this high privilege but with great admiration; as you may see in 1 John 3:1, "How great is the love the Father has lavished on us, that we should be called children of God!" It is an infinite condescension in God, to honor us with the title of sons, and therefore we should never think of it, nor ever speak of it— but with much admiration. O sirs! what matter of admiration is this —that the great and glorious God, who has many millions of glorious angels attending Him—that He should look upon all holy people as His sons, and love them as His sons, and delight in them as His sons, and clothe them as His sons, and feed them as His sons, and protect them as His sons, and stand by them as His sons, and lay up for
them as His sons, and lay out Himself for them as His sons! O sirs! what matter of admiration is this—that those who have not deserved a smile from God, a good word from God, a bit of bread from God, or a good look from God—should be made the sons of God!
What manner of love is this—that those who have so highly provoked God, walked so cross and contrary to God, were so exceeding unlike God, preferred every lust, and every toy and vanity before God, fought many years under Satan's banner against God, refused all the offers of mercy which have been made by God--that those who have deserved to be reprobated by God, damned by God, and to be thrown to hell by God—that these should be made the sons of God! Oh stand and wonder! Oh stand and admire the freeness of His grace, and at the riches of His grace! But,
[7.] Seventhly, If you are a holy person, if you are one who has that genuine holiness, without which there is no happiness, then know for your comfort—that you are an undoubted heir of everlasting glory. [Romans 8:16-18; James 2:5; 2 Tim. 4:7-8] Romans 8:29-30, "For those God foreknew he also predestined to be conformed to the likeness of his Son," (that is, in holiness,) "And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified." Holiness is a most sure pledge of glory: 2 Thes. 2:13, "God has chosen you to salvation through sanctification of the Spirit;" Mat. 5:8, "Blessed are the pure in heart, for they shall see God;" 1 John 3:2-3, "When he shall appear, we shall be like him" (that is, in glory) "for we shall see him as he is. And every man who has this hope in him, purifies himself, even as he is pure."
He who has a genuine hope, a lively hope, of being like to Christ in glory, and of reigning with Christ in heaven—will set seriously upon the work of self-purifying. There is no hope, compared to that hope which runs out into holiness, and which leads the soul on to the highest degrees of purification, and which enables a man to set up Christ's purity as the most perfect pattern and exact copy for his
imitation. Titus 3:4-7, "But when the kindness and love of God our Savior appeared, he saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, whom he poured out on us generously through Jesus Christ our Savior, so that, having been justified by his grace, we might become heirs having the hope of eternal life."
Holiness is an infallible forerunner of glory; it is the first fruits of that eternal happiness and blessedness, which God has laid up for his children in the highest heavens. And oh, what cause of joy and gladness should this be to every holy heart! What though you should never more have a good day on earth; what though all the springs of comfort should be dried up on your right hand and on your left hand; what though God should never more smile on you in this world; what though the remaining part of your life should be filled up with crosses, losses, troubles, and trials; what though God should let Satan loose to tempt you, and wicked men grow strong to oppress you, and friends turn enemies to grieve you; yes, what if you should go to your grave with tears in your eyes, and with sorrow in your heart; yet as long as you are sure that you are an heir of glory, and that all the happiness of heaven is yours, and that your crown is safe, and that you shall be forever filled and satisfied with those everlasting pleasures and delights which are at God's right hand, Psalm 16:11; you have cause to joy and rejoice in the midst of all your sorrows and sufferings, yes, to glory and triumph in the hopes and expectations of a kingdom which shakes not, of a crown which withers not, of riches which corrupt not, and of an inheritance that fades not away. [Heb. 12:28; 1 Pet. 1:34. See my "String of Pearls" on that very text.]
O sirs! it is not all the silks of Persia, nor all the spices of Egypt, nor all the gold of Ophir, nor all the treasures of both Indies, nor all the crowns and scepters in the world, no, nor even the worth of ten thousand worlds—which can be compared with that glory which is treasured up for all God's holy ones. They have an inheritance
reserved in heaven for them, which cannot be moth-eaten, nor spoiled by hostile invasion, nor wrung from them by force, nor won from them by law, nor mortgaged for debt, nor impaired by public calamity, nor plundered by thieves and robbers, nor changed by kings or parliaments, no, nor robbed by death itself; and therefore, what infinite cause of joy and rejoicing have all such who are interested in such an inheritance, and in such a perfect happiness and complete blessedness which is reserved in heaven for all God's holy ones?
Oh, what a singular comfort must this be to a Christian, in the midst of all his miseries and distresses, when he is able to look upon God, and say, "This God is my God forever and ever, and he shall be my guide to glory," Psalm 73:24; and when he is able to look up to heaven and say, "This is my inheritance!" Yes, when he is able to look upon all the glory and happiness of the eternal world, and to say, "All this glory and happiness is mine, for I have that holiness that is the pledge of it, and the first fruits of it in my own soul. It was an observable saying of Macarius; "Those who are anointed with the spiritual oil of gladness," says he, "have received a sign of that incorruptible kingdom, namely, God's Spirit, for a pledge, they are the secretaries of the heavenly king, and relying confidently upon the Almighty, they enter into his palace, where the angels and the spirits of holy men are, although they be yet in this world; for although they are not yet come to the entire inheritance, which is prepared for them in that world—yet they are most sure of it by that pledge which they have newly received, as sure as if they were already crowned, and had the key of the kingdom in their own possession!"
It was a very sweet and comfortable speech which the emperor told to son in his childhood, when he took him by the chin and said, "You my son, shall one day sit upon a throne!" Just so, it is very sweet and comfortable for the saints to consider, that however low and contemptible they may be in the eyes of the world, that yet there is a day a-coming when they shall sit upon a throne, and be crowned with glory, and reign with Christ to all eternity. But,
[8.] Eighthly, If you are a holy person, if you have that genuine holiness, without which there is no happiness, then know for your comfort—that all things shall be sanctified unto you. Tit. 1:15, "Unto the pure all things are pure— but unto those who are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled." When a man's heart is once sanctified, then all things are sanctified to him; when a man's spirit and way are clean and pure, then all things are clean and pure to him. O sirs! this is so great and so glorious a privilege, to have all things sanctified to us, that it is more worth than a world, yes, than many worlds. Next to a man's interest in Christ, he cannot beg a greater mercy than this—that all things may be sanctified to him— that is, that all things may so work as to make him more and more holy: that every cross may make him more holy, and that every comfort may make him more holy; that every mercy may make him more holy, and that every misery may make him more holy; that every ordinance may make him more holy, and that every providence may make him more holy; that every affliction at home may make him more holy, and that every judgment abroad may make him more holy. Every condition is sweet when it is sanctified to us; sickness is as sweet as health when it is sanctified to us: weakness is as sweet as strength when it is sanctified to us; and poverty is as sweet as riches when it is sanctified to us; and disgrace is as sweet as honor when it is sanctified to us; and bonds are as sweet as liberty when they are sanctified to us; and death is as sweet as life when it is sanctified to us. Look! as no condition can be a happy condition which is not a sanctified condition—just so, no condition can be a miserable condition, which is a sanctified condition. Now this is only the holy man's privilege, the holy man's mercy, to have every estate and every condition sanctified unto him; and this indeed is the cream and crown of all our mercies to have them sanctified unto us, ay, and every bitter will be sweet, yes very sweet, when it is sanctified unto us.
What though your mercies, O Christian, are fewer than others', and lesser than others', and leaner than others', and shorter than
others'—yet you have no reason to complain, as long as your mercies are sanctified mercies. What though though your trials are greater than others', and your burden is heavier than others', and your sorrows are deeper than others', and your crosses comes thicker than others'—yet you have no cause to complain, as long as they are sanctified. Are you a holy person? Oh then remember for your comfort—that every bit of bread you eat is sanctified, and every draught you drink is sanctified, and every suit of clothes you wear is sanctified; the beds you lie on are sanctified, and the stools you sit on are sanctified; the very air you breath in is sanctified, and the very ground you tread on is sanctified; every penny in your purse is sanctified, and every dollar in your shop is sanctified; whatever you have at home is sanctified, and whatever you have abroad is sanctified. And oh! how should the sense of these things sweeten all your bitters, and turn your hell into heaven, and wipe all tears from your eyes, and turn your sighing into singing, and your mourning into rejoicing, etc. "We know that God causes everything to work together for the good of those who love God and are called according to His purpose." Romans 8:28. But,
[9.] Ninthly, If you are a holy person, if you have that genuine holiness, without which there is no happiness, then know for your comfort—that you are a person very high in favor with God, you are one of his special treasured people. Deut. 14:2, "You have been set apart as holy to the Lord your God, and he has chosen you to be his own special treasure from all the nations of the earth." "He gave Himself for us to redeem us from all lawlessness and to cleanse for Himself a special people, eager to do good works." All God's holy ones are his treasured ones, God has a peculiar respect for their persons: Dan. 9:23, "O Daniel! you are greatly beloved," or as the Hebrew word, signifies, you are a man of desires. Now Daniel is called a man of desires, because the desires of God run out strongly after him, as one who was singularly beloved of him, and as one who was highly in favor with him.
And as God has a peculiar respect for their persons—just so, he has a peculiar respect for their duties and services: Proverbs 15:8, "The sacrifice of the wicked is an abomination to the Lord—but the prayer of the upright is his delight." God takes more delight to hear the prayers of the upright, and to grant the prayers of the upright, than the upright takes delight to pray. However burdensome and troublesome their prayers may be to others—yet they are still delightful to God; but more of this in the next particular.
And as God has a peculiar respect for their services—just so, he has a peculiar respect for their tears, for he puts them into his bottle, Psalm 56:8. And as he has a peculiar respect for their tears—just so, he has a peculiar respect for their names, for he writes them in his book, Luke 10:20. And as he has a peculiar respect for their names— just so, he has a peculiar respect for their blood, Psalm 116:15; and this Cain found by woeful experience, from the cry of his brother's blood.
O sirs! God by making of you holy, has made you like himself, like his Son, like his Spirit, and like his most glorious angels, which excel in strength; and what does this speak out but God's special favor? God makes many rich, and many great, and many honorable, and many mighty, and many wise, and many noble, and many beautiful, and many successful, whom he will never make holy. But in making of you holy, God has made you spiritually great, rich, honorable, wise, and beautiful, etc., Eph. 1:3, and this speaks you out to be highly in the favor of God. Holiness is a singular fruit of God's special favor and love. God has a common favor and love for all men, yes, for the worst of men; witness that common preservation, and common protection, and common provision, which he grants to them. But God has a special love and favor, and this runs out only to his holy ones, Eph. 2:4-5. Holiness is a divine beam, a heavenly drop, a choice pledge of God's special favor and love. O sirs! though the world may slight you, and enemies revile you, and friends disfavor you—yet let this support you, let this rejoice you—that you are God's treasured possession! "For you are a people holy to the Lord your God. The
Lord your God has chosen you out of all the peoples on the face of the earth to be his people, his treasured possession." Deuteronomy 7:6. But,
[10.] Tenthly, If you are a holy person, if you are one who has that genuine holiness, without which there is no happiness, then know for your comfort—that all your duties and services are very pleasing, delightful, and acceptable to the Lord. Acts 10:4; Mal. 3:3; 2 Tim. 2:21; and this roundly follows upon the former, for whenever a man's person comes to be accepted of God, and to be in favor with God—then all his services and sacrifices comes to be acceptable to God; Gen. 4:5, "And Abel, he also brought of the firstlings of his flock, and of the fat thereof, and the Lord had respect unto Abel--and to his offering." God had first a respect to his person in Christ, and then to his offering; and so his sacrifice was accepted for the man, and not the man for the sacrifice: Heb. 11:4, "By faith Abel offered God a better sacrifice than Cain did. By faith he was commended as a righteous man, when God spoke well of his offerings. And by faith he still speaks, even though he is dead."
God will always welcome the holy man into his presence, and he shall always have his ear at command, Isaiah 45:11; God will still be awarming his heart, and a-cheering up his spirit, and a-satisfying of his soul, in meeting of him in all holy means, and in giving gracious answers to all his requests: Isaiah 66:5, "You welcome those who cheerfully do good, who follow godly ways." Proverbs 21:8, "The guilty walk a crooked path; the innocent travel a straight road."
When God has cleansed a man's heart, and sanctified his nature, then his work, his pious work, is right; it is then right in the eye of God, and in the account of God, and in estimation of God; and therefore his petitions are as soon granted as they are offered, (Isaiah 65:24,) and his requests performed as soon as they are mentioned. Psalm 32:5, "I said, I will confess my transgressions unto the Lord, and you forgave the iniquity of my sin, Selah." [Selah here is a special
note of observation, to work us to a serious marking of the things which are mentioned, as things which are of special weight, and of highest concernment to us.] Holy David had an inward purpose and resolution to confess his sin—but before he could do it God throws him his pardon: "you forgave the iniquity of my sin." God loves to be beforehand with his people in acts of grace and favor. God's eye and his ear was in David's heart—before David's confession could be in his tongue.
Oh the delight of God! Oh the pleasedness of God, with the duties and services of his holy ones! Psalm 4:3, "But know that the Lord has set apart him who is godly for himself: the Lord will hear, when I call upon him," that is, the Lord will approve of my prayer, he will accept of my prayer, he will delight in my prayer, and he will answer my prayer when I call unto him; and what more can the godly man desire? Psalm 61:1, "Hear my cry, O God, attend unto my prayer." Aquinas says that some read the words thus, "Attend unto my songs"—and so the words may be safely read from the Hebrew word, which signifies to shout or shrill out for joy—to note that the prayers of the saints are like pleasant songs and delightful strains in the ears of God. No mirth, no music can be so pleasing to us—as the prayers of the saints are pleasing to God, Cant. 2:14: Psalm 141:2, "Let my prayer come before you as incense, and the lifting up of my hands as the evening sacrifice." What is more sweet, what is more pleasing, and what is more perfuming than incense? why, the prayers of the saints, as they are in the hands of a mediator, are as sweet and pleasing to God—as incense that is made up of the choicest and sweetest spices are sweet and pleasing unto us, Rev. 5:8, and 8:3-4.
1 Pet. 12, "For the eyes of the Lord are over the righteous, and his ears are open unto their prayers;" or rather, as the Greek has it, "his ears are to their prayers," that is, when their prayers are so faint and weak that they cannot reach to God, that they cannot travel as far as heaven—then God will come down to them, and lay his ears, as it were, unto their prayers! Oh, what matter of joy and comfort is this to all the holy seed, that God will graciously bow his ears to their
prayers, when he turns his back with the greatest disdain and indignation upon the most costly sacrifices of the wicked!
O precious sons of Zion! who are daily lamenting and mourning over the weaknesses which cleaves to your best services—know for your comfort and joy, that though with Moses you can but stammer out a prayer, or with Hannah weep out a prayer, or with Hezekiah chatter out a prayer, or with Paul sigh and groan out a prayer—yet the Lord will own your prayers, and accept your prayers, and delight in your prayers. [God once accepted of a handful of meal for a sacrifice, and of a bit of goat's hair for an oblation. Artaxerxes, the Persian monarch, accepted with a cheerful countenance a little water, as a present from the hand of a poor laborer, etc.]
Oh, what a rare comfort is this for a Christian, to consider, that when he is under outward needs and inward distresses; that when he has sickness upon his body, and reproach upon his name, and death knocking at his door—that in all these cases, and in all other cases, he may run to God as to a father, and tell God how it is with him, and when he has done that, he may sit down satisfied and assured of audience and acceptance in heaven! O sirs! this is a privilege of more worth than a thousand worlds! Had unsanctified people as many kingdoms to give as they have hairs on their heads, they would give them all for an interest in this privilege, when guilt and wrath is upon their consciences, and when the arrows of the Almighty stick fast in them, and when the terrors of death are round about them, and when the dreadful day of their account is every moment remembered by them. Oh! if it is so great a favor to have the ears of an earthly king at our pleasure, what a transcendent favor must it be to have his ear at our pleasure—who is King of kings and Lord of lords! and yet this favor has all his saints. But,