Part 5
Civility is very often the nurse of impiety, the mother of flattery, and an enemy to real sanctity. A high conceit of civility keeps many a man from looking after inward and outward purity. Morality proves to many men a bond of iniquity. [Mat. 5:19, 20; Acts 7:54, 13:50, and 17:17-18; Romans 8:7.] There are those who are so blinded with the fair shows of civility, that they can neither see the necessity nor beauty of sanctity; there are those who now bless
themselves in their common morality, whom at last God will scorn and cast off for lack of real holiness and purity, Mat. 25:3, 11-12.
Many of the heathen were so famous for justice and uprightness, for equity, fidelity, and sobriety, for civility and morality—that it would put many professors to the blush to read what is written of them! And yet there was such a tincture of popular applause, of pride and vainglory, of hypocrisy and self-flattery, upon their civility and morality, that, for anything we can find in Scripture to the contrary, there is cause to fear that they shall be miserable to all eternity: for all their civility and morality, they were left in a damnable, I will not say in a damned, condition.
He who rises to no higher pitch than civility and morality shall never have communion with God in glory. Naaman was a great man—but he was a leper, 2 Kings 5:1; Naaman was an honorable man—but a leper; Naaman was a mighty man—but he was a leper; Naaman was a victorious man—but he was a leper; Naaman was in high favor and esteem with his prince—but he was a leper. This but he was a leper stained all his honor, and was a blot upon all his greatness and glory, both at court and in the field, both in the city and in the country. Just so, it is a stain, a blot upon the most moral man in the world to say, he is a very civil honest man—but Christless; he is a very just man— but graceless; he is a man of much moral righteousness—but he has not a grain of real holiness, etc. This but is a fly in the box of ointment, that spoils all.
Well, sirs, remember this, though the moral man is good for many things—yet he is not good enough to go to heaven, he is not good enough to be made glorious, Mat. 5:20. Certainly there is nothing in all the world, below real sanctity, which will ever bring a man to the possession of glory. And though it may grieve us—to speak after the manner of men—to see sweet natures, to see many moral honest men, take many a weary step towards heaven, and to come near to heaven, and to bid fair for heaven—and yet after all to fall short of heaven; yet it will be no way grievous to a holy God to turn such
sweet natures into hell, Psalm 9:17. Morality is not sufficient to keep a man out of eternal misery; all it can do is to help a man to one of the best rooms and easiest beds which hell affords. For, look, as the moral man's sins are not so great as others, so his punishments shall not be so great as others. This is all the comfort that can be afforded to a moral man, that he shall have a cooler hell than others have: but this is but cold comfort. Morality without piety is as a body without a soul. Will God ever accept of such a stinking sacrifice? Surely not!
"The Pharisee stood up and prayed about himself: 'God, I thank you that I am not like other men--robbers, evildoers, adulterers--or even like this tax collector. I fast twice a week and give a tenth of all I get.' But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, 'God, have mercy on me, a sinner.' I tell you that this man, rather than the other, went home justified before God. For everyone who exalts himself will be humbled, and he who humbles himself will be exalted." Luke 18:1114
5. Fifthly, If real holiness be the only way to happiness; if men must be holy on earth, or else they shall never come to a fruition of God in heaven; then this truth, by way of conviction, looks sourly and sadly upon all DOUBLEMINDED men, who divide their hearts between God and mammon, Mat. 6:19. These halt between God and Baal, 1 Kings 18:21; and divide their souls between heaven and earth, between piety and their lusts, Zeph. 1:5. They are like the Samaritans, who both worshiped the Lord, and the Assyrians' idols too, 2 Kings 17:3233, and 18:11. A double-minded man is a monster; he has two tongues, two minds, and two souls: he has a tongue for God, and a tongue for the world too; he looks up to God, and says, "Certainly you are mine!" He looks down upon the world, and says, "Surely I am yours!" He has a mind to be religious, and a mind to save his own stake in the world too. [James 1:8. A double-souled man, Mat. 19:16, 26.]
He has a soul reaching after the happiness of another world: "Let me die the death of the righteous, and let my last end be like his," says Balaam, Num. 23:10; and he has a soul strongly reaching after this evil world too, as if heaven and happiness were enrapt up in it. As you may see in the same person, "he loved the wages of unrighteousness:" he loved it as his portion, he loved it as his life, he loved it as his happiness, he loved it as his all; he loved it as his soul, yes, he loved it above his own soul—for he damned his soul to gain it! [Callenuceus tells us of a nobleman of Naples, who was accustomed profanely to say that he had two souls in his body, one for God, and another for whoever would buy it.] It is true, when he was under a divine restraint, he professed that he would not curse the people of God for a house full of gold; but when he was free from under that restraint, his heart was so set upon the unrighteous reward, that he would have cursed them for a handful of gold. The double-minded man, as the Romans paint Erasmus, hangs between heaven and earth; he is neither fit to go to heaven, nor yet worthy to live on earth. If Meroz was to be certainly cursed, to be bitterly cursed, to be universally cursed—as the Hebrew phrase, "with cursing, curse Meroz," imports, in Judges 5:23—for standing double-minded when they should have come forth to the help of the Lord; do you think that double-minded man in religion shall be blessed? Do you think that ever such shall go to heaven, who are indifferent whether they go to heaven or not? or that ever such shall be happy, who are indifferent whether they are holy or not? or that ever such shall see the face of Christ with joy, who are indifferent whether they have an interest in Christ or not? or that ever such shall be admitted into the kingdom of glory, who are indifferent whether they ever have any entrance into the kingdom of grace or not? Certainly heaven is too holy to hold any such indifferent, irresolute, double-minded men. [Double-minded men are traitors; they betray Christ for the world's sake, and the world for Christ's sake; and themselves for sin and Satan's sake. And who will not refuse and scorn traitors?]
God will refuse them, because he loathes halting; angels will refuse them, because they loathe halving; godly men will refuse them,
because they loathe lukewarmness; and bad men will refuse them, because they pretend to goodness, though they live in wickedness. Double-minded men in religion, are ignominious disgracers both of the name and profession of Christians; they are prodigious traitors to the crown of heaven; they are the greatest enemies to the power of godliness; they are the very offspring of Judas; and in the day of account it will be found that it would have been good for them that they had never been born.
Neutrality is the spiritual adultery of the heart. Double-minded men are spiritual harlots; they have their hearts divided between God and mammon, between Christ and other lovers. Now harlots in ancient time were to be burnt, Gen. 38:24. Certainly hell is for the doubleminded man—and the double-minded man for hell. God will be as severe, yes, more severe, in punishing, spiritual whoredom, than ever men have been in punishing bodily whoredom. God looks upon every double-minded man as in arms against him: Mat. 12:30, "He who is not with me, is against me;" and, therefore, martial law shall be executed upon them. God will blot out their names, and hang them up as monuments of his justice and vengeance.
Sirs, do not deceive your own souls; no man was ever yet carried to glory in the chariot of neutrality or mediocrity. He who is not throughout holy—is not really holy; and he who is not really holy— can never be truly happy. It is only thorough holiness which entitles a man to everlasting happiness, 1 Pet. 1:15; 2 Pet. 3:11. The true mother would not have the child divided; she would have all or none; you must be for all holiness, or for none. Double-minded men divide and cut those things asunder, which God has closely joined together; but at last God will suit their punishment to their sin, and cut them asunder, Mat. 24:51, and Luke 12:46. Now the double-minded man chooses here a piece, and there a piece; and at last God will cut him in pieces, as Samuel did Agag, 1 Sam. 15:33. Well, double-minded man—you divide one command from another, one duty from another, one promise from another, one threatening from another, one ordinance from another, and one way of God from another. But
the day is a-coming wherein God will divide your souls from your bodies, and both from himself, his Son, his saints, and his glory forever!
6. Sixthly, If real holiness be the only way to happiness; if men must be holy on earth, or they shall never come to a fruition of God in heaven; then this truth, by way of conviction, looks sourly and sadly upon all HYPOCRITES, who have only a pretend holiness, a feigned holiness, a counterfeit holiness. The apostle speaks of a true holiness, Eph. 4:24—or holiness of truth, as the Greek reads it—in opposition to that feigned and counterfeit holiness that is in the world. Pretended holiness is most opposite to the holiness of God. Hypocritical holiness is the greatest unholiness; and as God has, so certainly God will still suit the punishment to the sin. If it was death in the law of Moses, to counterfeit that ceremonial and figurative ointment, Exod. 30:32-33; what shall it then be to counterfeit the spirit of life and holiness?
Dissembled sanctity is double iniquity. He who professes piety without being pious, and godliness without being godly; he who makes counterfeit holiness a cloak to impiety, and a midwife to iniquity; he who is a Jacob without—and an Esau within, a David without—and a Saul within, a Peter without—and a Judas within, a saint without—and a Satan within, an angel without—and a devil within, is ripened for the worst of torments! Mat. 24:51, "He will cut him to pieces and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth!" Hypocrites are the freeholders of hell; all other sinners do but hold under them. None have so large a portion in hell as hypocrites have. No man at last will be found so miserable as he who has the name of a saint upon him— but not the divine nature in him; who has a profession of holiness upon him—but no principles of holiness in him; who has a form of godliness—but not the power; who can cry up godliness, and court godliness—but in practice denies it; who is a Jew outwardly—but an atheist, a pagan, a devil inwardly.
Who had a greater name for holiness, and who made a greater show of holiness, and who did more despise and insult over men for the lack of holiness—than the Scribes and Pharisees? And who so miserable now—as they? Mat. 23:14, "Woe unto you, Scribes and Pharisees, hypocrites! for you devour widows' houses, and for a pretense make long prayers; therefore you shall receive the greater damnation." Pretended holiness will double-damn souls at last. ["There is not a more cruel creature, more impatient and vindictive, than a hypocrite," said he who had the experience of it in his own person.]
Sirs, do not deceive your own souls. A painted sword shall as soon defend a man, and a painted mint shall as soon enrich a man, and a painted fire shall as soon warm a man, and a painted friend shall as soon counsel a man, and a painted horse shall as soon carry a man, and a painted feast shall as soon satisfy a man, and a painted house shall as soon shelter a man—as a painted holiness shall save a man! He who now thinks to put off God with a painted holiness, shall not fare so well at last—as to be put off with a painted happiness. The lowest, the hottest, and the darkest habitation in hell will be his portion—whose religion lies all in shows and shadows.
Well, spiritual counterfeits, remember this—it will not be long before Christ will unmask you, before he will uncloak you, before he will disrobe you, before he will take off your masks, your cloaks, and turn your rotten insides outward, to your eternal shame and reproach before all the world. Counterfeit diamonds may sparkle and glisten, and make a great show for a time—but their luster will soon wear off. Nothing counterfeit will last long.
Maud, mother to King Henry the Second, being besieged in Winchester Castle, pretended herself to be dead, and so was carried out in a coffin, whereby she escaped; at another time, being besieged at Oxford in a cold winter, by wearing white apparel she got away in the snow undiscovered; but at last vengeance did overtake her. Just so, though hypocrites may for a time seem to be dead to sin, and
dead to the world, though they may clothe themselves with a snowlike purity, and with the white satin of pretend sanctity—yet God at last will unmask and uncloak them, and vengeance will overtake them, Job 17:8, and 36:13; Isaiah 33:14. Hypocrites are like blazing stars, which, so long as they are fed with vapors, shine as if they were fixed stars; but let the vapors dry up, and presently they vanish and disappear. As the joy of the hypocrite, so the goodness of the hypocrite—is but for a moment; it is as a morning cloud, and as the early dew. A hypocrite is a mere comet, a flaunt, a flash. Principles of holiness are lasting—but hypocrisy makes a man only constant in inconstancy, Job 20:5; Hosea 6:4.
7. Seventhly, If real holiness be the only way to happiness; if men must be holy on earth, or they shall never come to a fruition of God in heaven; then this truth, by way of conviction, looks sourly and sadly upon such who please and bless themselves with common gifts and common grace, with a gift of knowledge, a gift of faith, a gift of prayer, a gift of utterance, a gift of memory, etc., when they have nothing of real holiness in them. Like those in Mat. 7:22-23, who had great gifts— but were so far from real sanctity, that they were workers of iniquity; they had a flood of gifts—but not a drop of grace; they had many gifts —but not one saving grace: they could work miracles—but that miracle of holiness being not wrought in them, Christ takes an everlasting farewell of them, "Depart from me, you workers of iniquity."
Just so, those in Heb. 6 had enlightened heads; but where was their humbleness and holiness of heart? They had silver tongues; but where was their sanctified souls? They had some tastes and relishes of heaven's glory; but where was their inward and outward purity? Notwithstanding all their extraordinary gifts of speaking with tongues, casting out of devils, and opening of prophecies—yet were they not renewed, regenerated, and sanctified by the Holy Spirit. [As nurses' milk is of use to others—but of none to themselves.] Their gifts might be of singular use to the enlightening, quickening,
edifying, comforting, and encouraging of others—and yet never have any influence upon their own hearts—to the changing, renewing, and sanctifying of them. Men of greatest gifts are not always men of greatest holiness. The Scribes and Pharisees, Judas, Demas, Balaam, and Simon Magus, were men of great gifts—and yet they had no real holiness. They had the ninety-nine gifts which Christ looks not after —but lacked the one, namely, real holiness, which with Christ is all in all. The devil has greater gifts than any man on earth—and yet he is a devil still. Gifts without holiness will but make a man twice told the child of hell, Mat. 23:15. [Augustine trembled when he considered the extraordinary gifts and abilities which were in his unsaved child, to think what God meant in giving such rare gifts to such an impure creature.] The more of gifts here, without holiness--the more of hell hereafter.
The greatest scholars have often proved the greatest sinners, the stoutest opposers, and the worst of persecutors. There are none so wicked as he who is wise—and yet wicked. The highest gifts many times prove but the smoothest paths to the chambers of hell. As the richer the ship is laden with bars of silver and gold—the deeper it sinks; just so, the richer the soul is laden with silver parts and golden gifts—and yet not balanced with real holiness, the deeper it sinks under wrath and misery. And no wonder, for—
1. Gifts do but tickle the ear—they do not cleanse the heart.
2. They do but stir the affections—they do not kill corruptions.
3. They are but ornaments to a man's profession—they have no saving influence upon a man's life. They tempt a man to take up with the world—but they never help a man to overcome the world.
4. They make a man wise to deceive, and wise to delude both himself and others. Rare accomplishments are many times
turned into beautiful ornaments to adorn the devil and error with.
5. The gifted man cares not who is most holy—but only that he may be most honored. He cares not who is highest in favor with God—but only that he may be highest in favor with men. He cares not who is most serviceable—but only that he may be most acceptable. He cares not who gets most of the eternal world—but only that he may have most of this world. And what would such a one do in heaven? Gifts differ as much from real holiness, as an angel in heaven differs from a devil in hell.
6. Gifts makes a man work for life—but holiness makes a man work from life, Zech. 7:5-6.
7. Gifts work a man to set up for himself, and to deal and trade for himself—but holiness works a man to deal for God, and to trade for God and his glory, Romans 14:6-8.
8. Gifts are concerned with outward civilities and formalities— but holiness is concerned with the Holy One, Hab. 1:12.
9. Gifts only restrains the soul—but grace renews and changes the soul.
10. Gifts puffs up the soul—but holiness humbles the soul.
11. Gifts makes a man beautiful, like Rachel—but holiness makes a man fruitful, like Leah.
12. Gifts makes a man most studious and laborious about mending and reforming other men's hearts and lives—but holiness makes a man most studious and industrious in mending and reforming his own heart and life.
13. Gifts makes all glorious without—but holiness makes all glorious within.
14. Gifts makes a good head—but holiness makes a good heart.
15. Gifts envies, lessens, darkens, obscures, and disparages the excellencies of others; but holiness makes a man rejoice in every sun which outshines its own, John 4:14.
16. Gifts are fading and withering—but holiness is an everlasting spring that can never be drawn dry, 1 John 3:9.
17. Gifts draw from God—but holiness draws to God, 1 Cor, 13:1, 6.
Though men of gifts may bid fair for heaven, yes, come so near as to hear the music of heaven—yet without holiness they shall never enter into heaven. When night comes, the father will only take his own child into his house, and though another child which may be much like his own should attempt to come in—yet the father will keep him out, and wish him to go to his own home. Just so, when the night of death comes, the heavenly Father will only take into the family of heaven his own child, namely, the child of holiness; but now if the child of gifts, which is so like the child of holiness, should press hard upon God to come in, as that child of gifts, Baalam, did, "Let me die the death of the righteous, and let my last end be like his," Num. 23:10, God will answer him, "No!" He will say to him, as he did to that child of gifts, Judas, "Go to your own place!" Acts 1:25; Mat. 8:12.
In the night of death and judgment, the children of the kingdom (that is, of children of the church) shall be cast out. Now the children of the kingdom are children of gifts—and yet there will come a day when these children shall be cast out. As Abraham put off the sons of the concubines with gifts—but entailed the inheritance upon Isaac, Gen. 25:6, etc.; so God puts off many men now with gifts—but he entails the heavenly inheritance upon holiness: Psalm 24:3-4, "Who may ascend the mountain of the Lord? Who may stand in His holy place? The one who has clean hands and a pure heart, who has not
set his mind on vanity, nor sworn deceitfully." Heaven is for that man, and that man is for heaven, who has clean hands and a pure heart, whose holy life is attended with heart purification. A pure heart is better than a golden head; a heart full of holy affections is infinitely beyond a head full of curious notions. There is no jewel, there is no anointing compared to that of holiness. He who has that has all, and he who lacks that has nothing at all. But,
8. Eighthly and lastly, If real holiness be the only way to happiness; if men must be holy on earth, or they shall never come to a blessed fruition of God in heaven; then, by way of conviction, let me say that this truth looks very sourly and angrily upon those who are so far from being holy themselves, that they cannot endure holiness in those who are around them. Ah, how many unholy people are there— who cannot endure holiness in their ministers! And how many unholy husbands are there—who cannot endure holiness in their wives! And how many unholy parents are there—who cannot endure holiness in their children! And how many unholy masters are there— who cannot endure holiness in their servants! The panther, say some, when she cannot come at the man, she rends and tears his picture in pieces; just so, many unholy husbands, unholy fathers, and unholy masters, when they cannot rend and tear their relations in pieces, ah, how do they do their best to rend and tear the image of God upon them, namely, holiness, in pieces! These forlorn souls will not be holy themselves, nor allow others to be holy; they will neither go to heaven themselves, nor allow others to go there who are strongly biased that way, Mat. 23:14-15; 2 Sam. 6:16, 20.
Some despise their gracious relations, because they are holy. Sometimes you shall hear them speak at such a rate as this: "Well, our relations are wise and witty—but so holy; they are very knowing and thriving—but so precise; they have good parts and sweet natures —but they are so strict; they are so perfect, that they will not endure swearing, a lie, etc., and therefore I cannot endure them." These are that man who was so fearfully idle—that his sides would ache to see
another work. Just so, these are so fearfully wicked, that it makes their sides, their heads, their very hearts ache—to see others holy. How far these are in their actings below heathens, you may see in Romans 16:10-11. Aristobulus and Narcissus, who are spoken of in this scripture, were both heathens—and yet they had in their families those who were in the Lord, those who were gracious, etc. Heathens were so sincere, that they would not despise that holiness in others, which they lacked in themselves; they were so noble, that they would give holiness house-room, though they knew not how to give it heartroom. Just so, Potiphar, though he was a heathen—yet he gave holy Joseph both house-room and heart-room, Gen. 39:1-4. These, and several other heathens of the like spirit with them, will one day rise in judgment against many in these days which are so far fallen out with holiness, as that they will not endure it under the roof of their houses, yes, as that they make it the greatest matter of scorn and derision.
Like those in Lam. 2:15-16, "All who pass by jeer at you. They scoff and insult Jerusalem, saying—Is this the city called 'Most Beautiful in All the World' and 'Joy of All the Earth'? All your enemies deride you. They scoff and grind their teeth and say—We have destroyed her at last! Long have we awaited this day, and it is finally here!" etc. Ah, how many such monsters are there in these days, who express their derision, disdain, and contempt of holiness and holy people, by all the scornful gestures, postures, and expressions imaginable; who clap their hands, who hiss, who wag their head, who gnash their teeth, and who say, "Lo, these are your saints, these are your holy ones, your perfect ones, your beautiful ones!"
It is very sad to lack holiness—but it is saddest of all to deride holiness, to disdain holiness. Of this evil spirit Salvian complained in his time, "What madness is this—that if a man is godly, he is despised as if he were evil! If he is evil, he is honored as if he were good!" And as great cause have we to complain of the prevalence of the same evil spirit in our times. If the wife is holy, how is she despised by her unholy husband as if she were wicked! 1 Cor. 7:16. If
she is wicked, how is she honored as if she were holy! Just so, if the child is gracious, how is he disdained as if he were graceless! if he be graceless, how is he admired as if he were gracious! Just so, if a servant be godly, how is he scorned as if he were godless! if he be godless, how is he applauded as if he were godly! Certainly God will never endure such to stand in his sight—who cannot endure the sight of holiness, Psalm 1:5. Doubtless God will never give them any room in heaven, who will not so much as give holiness a little house-room, I say not heart-room, here. He who now despises and disdains holiness in others, shall at last be eternally despised and disdained for lack of holiness himself.
Sixteen Marks of a Holy Person
Is it so, that real holiness is the only way to happiness? Must men be
holy on earth, or else they shall never come to a blessed vision or fruition of God in heaven? Oh then, what cause has everyone to try and examine whether he has this real holiness, without which there is no happiness! Now because this is a point of great importance, and
a mistake here may undo a man forever; and considering the great
averseness and backwardness of men's hearts to this noble and necessary work, I shall therefore in the first place propose some considerations to provoke all your hearts to undertake in
good earnest upon this great point of trial and
examination. Now to this purpose consider,
1. First, It is possible for you to know whether you have this real holiness or not. It is possible for you by the light of the Spirit, by the light of the word, and by the light of your own consciences, to see whether holiness, which is the image of God—is stamped upon your souls or not. Though it be impossible for you to climb up to heaven to search the records of glory, to see whether your name is written in the book of life—yet it is possible for you to go down into
the chambers of your own soul, to enter into the withdrawing-rooms of your own heart—and there to read what impressions of holiness are upon you. Though this work be hard and difficult—yet it is noble and possible; though the heart be deceitful and full of shifts—yet it is possible for a man to make such a particular, such a narrow, such a diligent, such a faithful, and such an impartial search into his own soul—as that he may certainly know whether he has that real holiness which is the pledge of immortal happiness or not; it is possible for him who has this jewel, this holiness, to know it, to find it, and in the beautiful face of holiness to read his own everlasting happiness.
I might call in the experiences of many precious saints—as Abraham, Noah, Jacob, David, Job, Paul, and others—to bear witness to this truth; but I suppose it is needless. What great and weighty, what high and hard, what hazardous and dangerous things do many soldiers, sailors, sick patients, and others, attempt and undertake, upon the mere account of a possibility! It is possible that the soldier may win the field; it is possible that the mariner may make a happy voyage; it is possible that the sick patient may recover; it is possible that he who strives for mastery may overcome, etc.
Now upon this very account, that it is possible, what will they not attempt and endeavor to try? And why then should not Christians, upon the account of a possibility, make a diligent search after that holiness which will at last enthrone the soul in everlasting happiness? Well, Christians, as a possibility of obtaining grace and mercy should bear up your hearts against despair; as a possibility of obtaining a pardon should keep up your hearts in a seeking and a waiting way; and as a possibility of salvation by Christ should be argument sufficient to work a soul to venture itself upon Christ; so a possibility of knowing whether you have this pearl of price, holiness, should work you to make a diligent search and inquiry after it. [Mark 10:27, 14:36, and 9:23; Luke 18:27.]
Let no man do more upon the account of a possibility for this world, than you will do upon the account of a possibility for the eternal world: let no man do more upon the account of a possibility for his body, than you will do upon the account of a possibility for your souls; let no man do more upon the account of a possibility for temporals, than you will do upon the account of a possibility for eternals. It is possible for you to know whether this babe of grace, holiness, be formed in your souls or not; and therefore search and inquire after it.
2. Secondly, Consider this, that it is a point of very great concern to you to know whether you have this real holiness or not. Your souls depend upon it, eternity depends upon it, your all depends upon it! An error here may make a man miserable forever. It is good for you to know the state of your body, the state of your family, the state of your flock—but it is of infinite more consequence for you to know the state of your own soul. No man lives so miserable, nor no man dies so sadly—as he who lives and dies a stranger to his own soul. It is good for you to have all accounts good between yourself and others—but it is far better to have all accounts good between God and your own soul. Ah, how many are there who are better known to others—than they are to themselves! and who are able to give a better account of their lands and lordships, of their treasures and trifles, yes; of their horses, hawks, and hounds—than they are of the state of their souls! [Luke 12:16-21, and 16:19, 26.]
Ah, how many are there who are very inquisitive to know things to come, to know what will be hereafter, to know whether they shall be great and rich in the world, Eccles. 7:10, to know whether they shall be prosperous and successful in their undertakings, to know whether they shall be crowned with length of days, or whether they shall be cut off in the flower of their age; to know the secret counsels of princes, and what will be the outcome of such and such mutations and revolutions that have happened among us; and yet are not at all inquisitive after the state of their souls, nor whether they have this
real holiness, without which there is no happiness! [Job 21:23-24; Isaiah 41:22-23, and 43:9-10.
Yet they never inquire what will become of them hereafter! They never inquire what state they shall enter upon after death, whether upon a state of eternal woe or a state of everlasting bliss! Of all acquaintances in this world, there is none compared to that of a man's being acquainted with the state of his own soul. A mistake about my outward condition may trouble me—but a mistake about my spiritual condition may damn me! There are many ways to make up my mistakes about temporals—but there is no way to make up my mistakes about eternals! If at last I shall be found to be mistaken in the great concernments of my soul—I am undone forever! [The heathens did admire that saying as an oracle, Know your own self.]
Well, sirs, you are in a state of nature—or in a state of grace; you are in a state of darkness—or in a state of light; you are in a state of life— or in a state of death; you are in a state of God's love—or in a state of God's wrath; you are either sheep—or goats; you are either sons of God—or slaves of Satan; you are either in the broad way to destruction—or in the narrow way of salvation. Therefore what can be of greater concern in this world to you than to know in which of these two spiritual estates you are in? How can you order aright your prayers, or your praises, or any religious services, until you come to know in which of these two spiritual estates you stand? —whether you are in a state of nature or in a state of grace, in a state of sin or in a state of holiness: for all religious duties must be ordered according to men's spiritual estates. If a man is in a state of nature, his work lies one way; if he is in a state of holiness, his work lies another way; by all which it is most evident that it very dearly concerns you to search and try whether you have this bird of paradise, holiness, in your bosoms or not. And for a close, let me say, that a mistake about your spiritual estate will at last be found not only unallowable and inexcusable—but very terrible and damnable.
3. Thirdly, Consider that a cordial willingness to enter heartily upon this work of trial, is a hopeful evidence of your real integrity and sanctity. Unsanctified souls hate the light; they had rather go to hell in the dark, than come to be weighed in the balance of the sanctuary, John 3:20. As pure gold fears neither fire nor furnace, neither test nor touchstone, neither one balance nor another—so a pure heart, a sanctified soul, dares venture itself upon trial, yes, upon the very trial of God. For he knows that God never brings a pair of scales to weigh his graces—but only a touchstone to try the truth of his graces; he knows if his gold be true, though it be ever so little, it will pass for current with God. [Job 31:5-6; Psalm 26:2; 139:23-24; Mat. 12:20.] As bankrupts care not for casting up their accounts, because they know all is bad, very bad, stark bad with them; just so, unsanctified souls care not to come to the trial, to the test, because they know that all is bad, yes, worse than bad with them. They have no mind to cast up their spiritual estates, because at the foot of the account they must be forced to read their neck-verse, "Undone, undone, forever undone!"
And, therefore, as old deformed women cannot endure to look into the looking-glass, lest their wrinkles and deformity should be discovered; so unsanctified souls cannot endure to look into the mirror of the gospel, lest their deformities, impieties, and wickednesses should be discovered and detected. I have read of the elephant, how unwilling he is to go into the water—but when he is forced into it, he puddles it, lest by the clearness of the stream he should discern his own deformity; so unholy people are very unwilling to look into their own hearts, or into the clear streams of Scripture, lest their souls' deformity and ugliness should appear, to their own terror and amazement.
And therefore, as you would have a hopeful evidence of your integrity and sanctity, enter heartily upon this work of trial. For as it is a hopeful evidence that the client's cause is good—when he is ready and willing to enter upon a trial, and as it is a hopeful sign that a man's gold is true gold—when he is willing to bring it to the
touchstone, and that a man thrives—when he is willing to cast up his books; just so, it is a hopeful evidence that a Christian has real holiness—when he is ready and willing to bring his holiness to the test, to try whether it be true or not—when he is willing to cast up his books, that he may see what he is worth for the eternal world, Gal. 6:4-5.
4. Fourthly, Consider that there are very many who deceive themselves about their spiritual estates. It is the easiest thing in the world for a man to deceive himself, Job 15:34, and Proverbs 30:12. There are those who do but think that they stand, (1 Cor. 10:12,) and these at last come to fall from their seeming standing into a real hell—yes, from their highest standing into the lowest hell. There are many who think themselves to be something—when they are nothing, Gal. 6:3. There are many who have a form of godliness— but none of the power, 2 Tim. 3:8. There are many who have a name to live—but are dead, Rev. 3:1. There are many who are very confident of their integrity—and yet are full of horrible hypocrisy. There are many who carry the lamps of profession—who have no oil of grace in their hearts. There are many who take—a good nature for grace, civility for sanctity, and a garb of godliness for real holiness— yes, there are those who dare say that they excel others in holiness, when, in truth, they exceed most men in wickedness [Isaiah 9:17, 29:13; Jer. 7:4, 8-11; Rev. 3:16-18; Isaiah 65:2-5; Mat. 25.]
Yes, there are many now in hell who have had a great confidence of going to heaven. There are many that cry out with Agag, "Surely the bitterness of death is past," wrath is past, and hell is past, and damnation is past, where as vengeance is ready to fall on them, and hell stands gaping to devour them. The heart of man is full of selflove, full of self-flattery, and full of hypocrisy, and therefore many a man who is only a Jew outwardly, thinks himself to be a Jew inwardly, Romans 2:28-29. Many a man thinks himself to be as good a Christian as the best, and to be as happy as the best, and to be as fair for heaven as the best, until he comes to hear that tormenting word, "Depart, I know you not!"
As many are kept off from Christ by a conceit that they have him already—just so, many are kept off from holiness by a conceit that they have it already. And therefore it does very much concern you to make a diligent inquiry whether you have that holiness without which there is no happiness, or not. I have read of Plato, that when he walked in the streets, if he saw any disordered in speech, drunk, or otherwise out of frame, he would say to himself, "Am I such a one as this is? Am I such a swearer as this is? Am I such a drunkard as this is? Am I such a promiscuous person as this is? Am I such a riotous person as this?" etc. Just so, should every Christian say when he hears of any who think that they stand, "Am I such a one as this is?" When he sees one who thinks himself something when he is nothing, he should say, "Am I such a one as this is?" When he sees a man to have a mere form of godliness—but no power, he should say, "Am I such a one as this is?" When he hears of a man who has a name to live—but is spiritually dead, he should say, "Am I such a one as this is?" etc.
And when he hears or reads of one who is really holy, he should say, "Am I such a one as this is?" As you would not put a cheat upon your own souls, it highly concerns you to try whether you have real holiness or not. Look! as many young children catch many a fall out of a strong conceit of their abilities to go—just so, many a man, out of a strong conceit that he has holiness when he has none, catches many a fall in an eternal fall at last. The best way to prevent an everlasting miscarriage, is to make a privy search after holiness in your own heart.
5. Fifthly, Consider that there is a great deal of counterfeit grace and holiness in the world. There is not more counterfeit coin this day in the world—than there is counterfeit holiness in the world. Look! as many counterfeit gems, do so shine and sparkle like true jewels, that if a man is not very careful he may be easily cheated; so counterfeit grace, counterfeit holiness, does so shine and sparkle, they do so nearly resemble real holiness, and the sanctifying and saving graces of the Spirit—that a man may be easily mistaken, if he
do not make a careful search. Does the gracious soul abstain from gross sins? so does the formalist also. Do saints fast and pray? so do Pharisees also. Does Peter shed tears? so does Esau also. Does Peter repent? so does Judas also. Does Cornelius give alms? so do the Pharisees also. Does Zaccheus believe? so does Simon Magus also. Does David confess his sin? so does Saul also. Does David delight in approaching to God? so do Isaiah's hypocrites also. Does Hezekiah humble himself? so do Ahab and the king of Nineveh also. Does a gracious soul hear the word with joy? so did Herod also. Does a gracious soul receive the word with joy? so did the stony ground hearer also. Does a gracious soul delight in his teacher? so did Ezekiel's worldlings also. Is a gracious soul in closet duties? so is the Pharisee also, etc. [Mat. 25:1-4; Ezra 8; Esther 4; Daniel 9; Mat. 6:16; Luke 18:11; Mat. 27; Heb. 12; Mat. 6; Acts 10:1-4; Luke 19:11; Acts 21:8; 1 Sam. 15:24; Isaiah; 2 Chron. 32:26; 1 Kings 22:15; Jonah 3; Mark 6; Ezek. 33:30-33; Luke 18:11.]
When counterfeit coin is abroad, you will not take a piece but you will try it; you will bring every piece to the touchstone. Ah, that you would deal so by your holiness! There is a great deal of counterfeit holiness abroad, and therefore you had need bring yours to the trial. As all is not gold that glitters—just so, all is not holiness that men take for holiness, that men count for holiness. The child is not more like the father, nor one brother like another. Water in the cistern is not more like to water in the river, nor fire in the forge more like to fire in the chimney, nor milk in the saucer to milk in the breasts, than counterfeit grace and holiness is like to that which is real.
Counterfeit faith does so nearly resemble true faith, and counterfeit love true love, and counterfeit repentance true repentance, and counterfeit obedience true obedience, and counterfeit knowledge true knowledge, and counterfeit holiness true holiness—that it is not an easy matter to discover the one from the other. "The Cyprian diamond," says Pliny, "looks so like the true Indian diamond, that if a man does not look closely at it, he may easily be deceived and cheated." O sirs, true grace and counterfeit grace, true holiness and
counterfeit holiness—look so like one another, that, without a divine light to guide you, you may be easily cheated and deceived forever.
In these days of profession there is abundance of false ware put off. Satan is a subtle merchant; and where profaneness will not pass for current coin, there he labors to furnish his customers with the shows and resemblances of grace and holiness—so that he may hold them the faster in golden fetters, and put them off from looking after that real holiness, without which no man can be blessed here, or happy hereafter. And therefore it nearly concerns every man to search and try whether he has real holiness or not.
6. Sixthly, Consider, if upon trial you shall find in yourself this real holiness which paves the way to happiness, it will turn exceedingly to your accounts. Your eternal happiness depends upon the real being of holiness in you—but your present comfort depends upon your seeing of holiness. Genuine holiness will yield you a heaven hereafter; but genuine assurance will yield you a heaven here. He who has holiness and knows it, shall have two heavens—a heaven of joy, comfort, peace, contentment, and assurance here—and a heaven of happiness and blessedness hereafter. But he who has holiness and does not know it, shall certainly be saved—yet so as by fire; he shall have a heaven at last— but he must pass to it by the flaming sword, 1 Cor. 3:11, 16.
When a person is heir to a great estate, and knows it; when a person is son to a king, and knows it; when a person is highly in favor, and knows it; when a person is out of all hazard and danger, and knows it; when a person's pardon is sealed, and he knows it—then the spring of joy and comfort rises in him. Just so—when a man is holy, and knows it, then the spring of divine joy and comfort rises in his soul, as the waters rise in Ezekiel's sanctuary, Ezek. 47:2-5.
Genuine assurance will be a spring of joy and comfort in you. It will make heavy afflictions light, long afflictions short, and bitter afflictions sweet, 2 Cor. 4:16-18; 1 Cor. 15:58. It will make you
frequent, fervent, constant, and abundant in the work of the Lord. It will strengthen your faith, raise your hope, inflame your love, increase your patience, and brighten your zeal. It will make every mercy sweet, every duty sweet, every ordinance sweet, and every providence sweet. It will rid you of all your sinful fears and cares. It will give you ease under every burden, and it will make death more desirable than life, Phil. 1:22, 23; 2 Cor. 5:1, 10. It will make you more strong to resist temptation, more victorious over opposition, and more silent in every difficult condition.
Genuine assurance will turn every winter night into a summer's day, every cross into a crown, and every wilderness into a paradise. Genuine assurance will be a sword to defend you, a staff to support you, a cordial to strengthen you, a medicine to heal you, and a star to lead you.
And oh, who then will not take some pains with his own heart to know the goodness and holiness of his own estate? Well, remember this, next to a man's being holy, it is the greatest mercy in this world to know that he is holy. But if upon trial a man shall find that his estate is bad, and that his holiness is not of the right stamp—yet this will be many ways a mercy and an advantage to him. For the way to be found, is to see yourselves lost: the way to infinite mercy is to see your own misery; the way to Canaan is through the wilderness; the way to heaven is by the gates of hell. Upon the knowledge of the badness and sadness of your estate, you will be awakened out of your security, and you will be alarmed to loathe yourself, to judge yourself, to condemn yourself, to be sick of sin, to break with Satan, and to close with Christ.
Now the daily language of your soul will be, "Men and brethren, what shall I do to be saved? "Acts 2:37, 42, and 16:22, 35. "Oh, what shall I do to get my sinful nature changed, my hard heart softened, my blind mind enlightened, my polluted conscience purged, and my poor naked soul adornedwith grace and holiness?" Now the daily language of your soul will be that of the martyr, "Oh, none but
Christ! None but Christ!" "Oh, none but Christ to pardon me! None but Christ to justify me! None but Christ to command me! None but Christ to save me! None but Christ to reign over me!"
Now the language of your soul will be this, "Oh, though I have formerly thought myself to be wise—yet now I see myself to be a fool! Oh that Christ would be wisdom to me! 1 Cor. 1:30-31. Oh, now I see myself to be red with guilt, and black with filth! Oh that Christ would be righteousness to me! Oh, now I see myself to be unclean, unclean! Oh that Christ would be sanctification to me! Oh, now I see myself to be in a damnable condition! Oh that Christ would be redemption to me! Rev. 3:16-18. Oh, now I see myself naked! Oh that Christ would clothe me! Now I see myself poor and miserable! Oh that Christ would enrich me! Now I feel myself to be hungry! Oh that Christ would be bread of life to feed me! Now I perceive myself to be lost! Oh that Christ would seek me! Now I fear that I am perishing! Oh that Christ would save me!"
Now the language of your souls will be that of the lepers, "If we stay here—we die!" 2 Kings 7:3-6. "If we stay in our unsanctified and unrenewed estate—we die! If we stay in our sins—we die! If we stay on our duties—we die! If we stay on a conceited or counterfeit holiness—we die! If we stay on a form of godliness—we die! If we stay on a name to live—we die! If we stay where the world stays—we die! If we stay in anything a-this side Christ and real holiness—we die, we eternally die! Therefore, let us arise and make a venture of our souls upon Christ, and pursue after that holiness, without which there is no eternal happiness!" But,
7. Seventhly and lastly, Consider that there are many who are truly holy, who have real holiness in them—and yet for lack of a narrow search, diligent inquiry into their spiritual estates, they come to be sorely and sadly afflicted with fears and doubts about their lack of holiness. As the treasures of this world often lie obscure and hidden in the midst of the earth— just so, the treasures of holiness often lie obscure and hid in many a
gracious soul, for lack of a privy search. As it is one mercy for me to believe, and another mercy for me to know that I do believe, 1 John 5:13; as it is one mercy for me to be beloved, and another mercy for me to know that I am beloved, Psalm 4:6, and 51:1-3; as it is one mercy for me to be pardoned in the court of glory, and another mercy for me to know that I am pardoned in the court of conscience; as it is one mercy for me to have my name written in the book of life, and another mercy for me to be told that my name is written in that book, Luke 10:20—just so, it is one mercy for me to have real holiness in me, and another mercy for me to see it and to know it.
As we many times complain of the lack of those things which we have in our hands—just so, many dear Christians complain of the lack of that holiness which they have in their hearts. As the well, the spring of water, was near to Hagar though she saw it not, Gen. 21:16-19— just so, the spring of holiness is near to many a Christian, yes, it is in many a Christian—and yet he sees it not, he knows it not. As Jacob once said, "The Lord was in this place—and I knew it not," Gen. 28:16; so many a precious soul may say, I had real holiness in my heart—and I knew it not. As the face of Moses did shine—but he saw it not, he knew it not, though others did see it and take notice of it, Exod. 34:29-35—just so, holiness shines in many a Christian's heart and life—yet corruptions raise such a dust in his soul that he sees it not, he knows it not, though others can see it, take notice of it, and bless and admire the Lord for it.
As there are some who think they are rich, when they are not; and that say they are rich, when they are not, Rev. 3:16-17; Proverbs 13:7 —just so, there are others who are rich—and yet they will not say it, nor believe it; so there are some who think they have holiness, when they have not, yes, who say they have holiness when they have not, Isaiah 65:3-6; Mark 8:18. Just so—there are others who have real holiness—and yet they dare not think so, they dare not say so; yes, they are apt, in times of temptation, desertion, sore afflictions, and when they are under the sensible stirrings of strong corruptions—to conclude that they have no holiness, no grace—when indeed they
have. Witness Job, chapter 13:24, and 19:9; witness David, Psalm 22:1-2; witness Asaph, Psalm 73:2, 11; witness Heman, Psalm 88:1, 17; witness Jeremiah, Lam. 3:18; witness the whole church, Isaiah 49:15-16; Ezek. 37:11-12; and witness the disciples, John 14:4, 5, 7-9, 20, compared.
To know ourselves to be holy, is very desirable; but woe is it to many precious Christians—that they are holy and yet not know it—that they have holiness in their hearts, when it is hidden from their eyes. Look! as sparks and coals of fire are often hidden under the ashes, and we see them not; and as in winter the sap and life is hidden in the root of the tree, and we perceive it not; and as precious flowers are hidden in their seeds, and we discern them not; just so—when it is winter with a Christian, his holiness may be so hidden and covered under fears, doubts, sins, etc., that he may not be able to see it, to discern it, or conclude that he has it.
As the air is sometimes clear and sometimes cloudy, and the sea sometimes ebbing and sometimes flowing—so the holiness of the saints is sometimes so clouded, and at so low an ebb, that a Christian can hardly discern it, he can hardly say, "Lo, here is my holiness!" The being of holiness in the soul is one thing, the seeing of holiness in the soul is another thing; the being of holiness is one thing, the feeling of holiness is another thing. A Christian may as safely conclude that there are no stars in the sky in a dark night, because he cannot see them; and that there is no treasure in the mine, because he cannot discern it, nor come to the feeling of it—as he may conclude that he has no holiness in his heart, because he cannot see it, he cannot feel it. As the treasures of this world—so the treasures of holiness oftentimes lie low—a man must dig deep before he can come at them, Proverbs 2:3-6. As the babe lives in the womb—but does not know it; and as the sun often shines into the house, and a man does not see it—so the babe of grace may be formed in the soul—and yet a Christian not know it; and the sun of holiness may shine in his soul— and yet he not see it. Oh, therefore, how greatly does it concern Christians to make a diligent, a narrow, and a serious search into
their own hearts, whether they have this jewel of glory—holiness—in their souls or not! And if these arguments will not provoke you to fall upon this work of trial, I know not what will.
But methinks I hear some of you saying, "O sir, how shall we know whether we have this real holiness or not? we see it is our very great concernment to know whether God has sown this heavenly seed in our souls or not—but how shall we come to know this?" Now to this I answer, there are several ways whereby this may be discovered. As,
1. First, A person of real holiness is much affected and taken up in the admiration of the holiness of God. Unholy people may be somewhat affected and taken with other of the excellencies of God; but it is only holy souls who are affected and taken with the holiness of God: Exod. 15:11, "Who is like unto you, O Lord, among the gods? Who is like you, glorious in holiness, fearful in praises, doing wonders?" In this stately description of God, holy Moses is most taken up in magnifying and admiring the holiness of God. Holiness is that glory of the Creator, which holy ones most delight to glory in. Just so, holy David: Psalm 71:22, "Unto you will I sing with the harp, O Holy One of Israel." Just so, Isaiah 12:6, "Cry out and shout, O inhabitant of Zion: for great is the Holy One of Israel in the midst of you." Just so, Psalm 78:41, and 89:19; Isaiah 43:3, and 49:7. The inhabitants of Zion must shout and roar out, (as the Hebrew word carries it,) in token of joy, because he who is great and in the midst of them is the Holy One of Israel. Just so, Psalm 78:41, and 89:19; Isaiah 43:3, and 49:7.
Just so, Hab. 1:12, "Are not you from everlasting, O Lord my God, my Holy One?" Among holy ones—there is none who can be compared to the Holy One! Yes, the more holy any are, the more deeply are they affected and captivated with the holiness of God: as you may see in Isaiah 6:3, "And one cried unto another"—or this one cried to that one—and said, "Holy, holy, holy is the Lord Almighty! The whole
earth is full of his glory." The holy seraphim, by trebling the acclamation of his holiness, "Holy, holy, holy," denote not only the superlative eminency, glory, and excellency of God's holiness—but also they reveal how greatly, how abundantly they are affected and captivated with the holiness of God. To the holy angels, the holiness of God is the sparkling diamond in the ring of glory.
But now unholy people are rather affected and taken with anything than with the holiness of God. The carnally-secure sinner is affected and taken with the patience, forbearance, and long-suffering of God. "Oh!" says he, "what a God of patience is this, who has waited so many years for my repentance! that he who might long since have damned me—waits still to save me! that he who might long since have cast me into hell—is still willing that I should go to heaven!"
The presumptuous sinner is much affected and taken with the mercy and goodness of God. "Well," says the presumptuous sinner, "though I have sinned thus and thus—yet God has been merciful to me; and though I do sin daily thus and thus—yet God is still merciful to me; and though I should still go on to sin sevenfold more—yet he would be merciful to me. (Deut. 29:18-21; Eccles. 8:11.) He does not delight in the death of a sinner, nor in the damnation of souls; oh, what a merciful God is God!"
The prosperous sinner is taken with the bounty and liberality of God. "Oh!" says he, "what a bountiful God, what a liberal God is this, who fills my barns, who fills my bags, who prospers me at home and abroad, who has blessed me with a healthful body, a fair estate, a kind wife, a full trade, laborious servants, and thriving children!" etc.
But where is there a sinner in all the world, who is affected and taken with the holiness of God? Certainly there is nothing which renders God so formidable and dreadful to unholy people—as his holiness does. Isaiah 30:11, "Leave this way, get off this path, and stop confronting us with the Holy One of Israel!" "Oh that you would not preach so much, nor talk so much to us of the Holy One of Israel! Oh
that you would for once, cease from molesting and vexing us with message upon message from the Holy One! Why can't you talk and preach to us of the merciful One, the compassionate One, the affectionate One, the pitiful One, etc., as be still a-talking to us of the Holy One, the Holy One! Oh, we do not like to hear it! Oh, we cannot bear it!"
Nothing strikes the sinner into such a terror as a discourse on the holiness of God; it is as the handwriting upon the wall, Dan. 5:4-6. Nothing makes the head and heart of a sinner to ache like a sermon upon the Holy One. Nothing galls and gripes, nothing stings and terrifies unsanctified ones—like a lively setting forth of the holiness of God, Hab. 1:13.
But to holy souls, there are no discourses which more suit them and satisfy them, which more delight and content them, which more please and profit them—than those do, which most fully and powerfully reveal God to be glorious in holiness.
Well, this is an everlasting truth—he who truly loves the holiness of God, and loves God for his holiness—is certainly made partaker of his holiness. If you are really holy, you are much affected and taken with the holiness of God. Souls, what say you to this? But,
2. Secondly, True holiness is diffusive. It extends, diffuses, and spreads itself all over the soul; it spreads itself over head and heart, lip and life, inside and outside. Psalm 45:13, "The king's daughter is all glorious within, her clothing is of wrought gold." Inward holiness is the inward glory of the king's daughter. The king's daughter is "all glorious within;" her understanding is hanged with holiness, her mind is adorned with holiness, her will is bowed to holiness, and all her affections are sprinkled, yes, clothed with holiness. Her love is holy love, her grief is holy grief, her joy is holy joy, her sorrow is holy sorrow, her fear is holy fear, her care is holy care, her zeal is holy zeal. And on the outside, her clothing is of "wrought gold"— that is, her life and conversation, which is as visible to others as the
clothes she wears, is very sparkling and shining in grace and holiness. True sanctification is throughout, it reaches to soul, body, and spirit, "May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ." 1 Thessalonians 5:23.
True holiness is a divine leaven, which leavens the whole man, Mat. 13:33. Look! as leaven diffuses itself through the whole lump of dough, so true holiness diffuses itself through the whole man. Look! as Absalom's beauty was spread all over him, even from the crown of his head to the sole of his foot, 2 Sam. 14:25, so the beauty of holiness spreads itself over every member of the body, and every faculty of the soul. Look! as Solomon's temple was glorious both within and without, so holiness makes all glorious both within and without. Look! as Adam's sin spread itself over the whole man, so that holiness that we have by the "second Adam" spreads itself over the whole man—just so, that that man who is not all over holy, that is not throughout holy, that man was never truly holy, 1 John 1:16. Look! as that holiness which was in Christ did diffuse and spread itself over all Christ; so that his person was holy, his natures were holy, his heart was holy, his language was holy, and his life was holy —just so, real holiness spreads itself over head, hand, heart, lip, and life, 1 Pet. 1:15.
The fruit of the Spirit is in all goodness, Eph. 5:9; he who is truly good, is all over good; he has goodness engraved upon his understanding, and goodness engraved upon his judgment, and goodness engraved upon his will, and goodness engraved upon his affections, and goodness engraved upon his inclination, and goodness engraved upon his disposition, and goodness engraved upon his conversation. He who is not all over good is not really good. There are those who have new heads but old hearts, new words but old wills, new expressions but old affections, new memories but old minds, new notions but old conversations; and these are as far off from true holiness, as the Pope, the Turk, and the devil are from real happiness.
In every holy person there are many divine miracles: there is a dead man restored to life, a dumb man restored to speech, a blind man restored to sight, a deaf man restored to hearing, a lame man restored to walking, a man possessed with devils possessed with grace, a heart of stone turned into a heart of flesh, and a life of wickedness turned into a life of holiness. "Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new." 2 Corinthians 5:17. If it be thus with you, I dare write you, and call you both holy and eternally happy. But,
3. Thirdly, People of real holiness set the highest price and the greatest value and esteem upon those who are holy. They do not, as the blind world do—value people by their great estates, names, professions, arts, parts, gifts, mirthful clothes, gold chains, honors, and riches—but by their holiness. As a holy God, so holy souls look not how rational men are—but how religious; not how notional—but how experimental; not how great—but how gracious; not how high—but how holy; and, accordingly they value them. Psalm 16:3, "But to the saints who are in the earth, and to the excellent, in whom is all my delight." Proverbs 12:26, "The righteous is more excellent than his neighbor."
It is holiness which differences one man from another, and which exalts one man above another. A holy man is a better man than his neighbor, in the eye, account, and esteem of God, angels, and saints. There is no man, compared to the holy man. The sun does not more excel and outshine the stars—than does a righteous man excel and outshine his unrighteous neighbor: Proverbs 28:6, "Better is the poor that walks in his uprightness, than he who is perverse in his ways, though he be rich."
A man of holiness prefers a holy Job, though upon the ash-heap— before a wicked Ahab upon the throne; he sets a higher price upon a holy Lazarus, though clothed with rags, and full of sores—than upon a rich and wretched Dives, who is clothed gloriously, and fares sumptuously every day. As King Ingo valued poor, ragged Christians
above his pagan nobles, saying, that when his pagan nobles, in all their pomp and glory, should be cast down to hell—those poor Christians should be his fellow-princes in heaven. This blind, mad world rates and values men according to their worldly interest, greatness, glory, and grandeur; but men of holiness rate and value men by their holiness, by their inward excellencies, and by what they are worth for the eternal world. The world judges him the best man in the village, who is most rich; but a holy man judges him the best man in the village, who is most righteous. The world counts him the best man in the town, who is clothed most gorgeously; but a holy man counts him the best man in the town, whose inside and outside, whose heart and life, whose body and soul are clothed with sanctity and purity. The world reckons him the best man in the city whose bags are fullest, and whose estate is largest; but a holy man reckons him the best man in the city whose heart is fullest of holiness, and who has most to show for a fair estate in the other world. Certainly, to a holy man—there is no wife, compared to a holy wife; no child, compared to a holy child; no friend, compared to a holy friend; no magistrate, compared to a holy magistrate; no minister, compared to a holy minister; nor no servant, compared to a holy servant. Internal excellencies are far more important with a holy man—than all external glories.
The Jews say that those seventy people who went with Jacob into Egypt were as much worth as all the seventy nations in the world. Doubtless seventy holy people, in the esteem and judgment of those who are holy, are more worth than a whole world, yes, than seventy worlds, of unrighteous souls. [Plato could say, that no gold or precious stones does glisten so gloriously as the prudent spirit of a godly man.]