Part 6
A soul, truly holy, sets the highest price upon those who are holy. Holy Paul prized holy Onesimus as his son, Philem. 10, as himself, verse 17, yes, as his own heart, verse 12; 2 Sam. 22:27, "With the pure you will show yourself pure," or (as the Hebrew will bear it) "with the choice you will show yourself choice." Pure souls are the choicest
souls in all the world; they are choice in every eye but their own. All worldly excellencies, in the judgment of a holy man, are but as copper, brass, tin, and lead; but holiness is the tried silver, the gold of Ophir, the pearl of great price—in his eye, who has purity in his heart. They only rate and value men aright, who rate and value them according to their holiness; and if men were thus rated and valued, most men in the world would be found not worth the money that Judas sold his Master for.
If you prize others for their holiness, you are a holy person. No man can truly prize and highly value holiness in another—but he who has holiness in his own heart. Some prize Christians for their wit, others prize them for their wealth; some prize them for their birth and breeding, others prize them for their beauty and worldly glory; some prize them for the great things that have been done by them, others prize them for the good things that they have received from them; some prize them for their eagles' eyes, others prize them for their silver tongues; but he who is truly holy prizes them for their holiness, he values them for their purity and sanctity. But,
4. Fourthly, He who is truly holy will be still a-reaching and stretching himself out after higher degrees of holiness. Yes, a man who is truly holy can never be holy enough; he sets no bounds nor limits to his holiness; the perfection of holiness is the mark that he has in his eye; he hears, and prays, and mourns, and studies, and strives—that he may come up to the highest pitch of holiness. [Psalm 84:7, and 119:106; Col. 1:10; 2 Cor. 7:1, seq.] "Not that I have already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me. Brothers, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus." Philippians 3:12-14. [This is a metaphor from runners in a race, who strain and stretch out themselves to the utmost, that they may take hold on the mark or prize that is set before them.]
Received measures of holiness will not satisfy a holy soul; so much holiness as will keep hell and his soul asunder—will not satisfy him; nor will so much holiness as will bring him to eternal happiness satisfy him; he will be still reaching and stretching out after the highest measures of holiness; his desires are for more holiness, "One thing I ask of the Lord, this is what I seek: that I may dwell in the house of the Lord all the days of my life, to gaze upon the beauty of the Lord and to seek him in his temple." Psalm 27:4. The beauties of holiness do so affect him and inflame him, that he cannot but desire to be more and more holy. "Lord," says the soul, "I desire to be more holy, that I may glorify your name more, that I may honor my profession more, and that I may serve my generation more. Lord, I desire to be more holy, that I may sin less against you, and that I may enjoy more of you! I would be more holy, that I may be more prevalent with you, and that I may be more victorious over all earthly vanities."
And as a man of holiness desires more holiness, so a man of holiness earnestly prays for more holiness, Psalm 51:2, 7. He prays that he may be filled with the fruits of righteousness, and that he may go on from faith to faith, and from strength to strength, Job 17:9, and Proverbs 4:18; he prays that his spark of holiness may be turned into a flame, his drop of holiness into a sea, and his mite of holiness into a rich treasury; he prays that he may, like the eagle, fly higher and higher, and that his soul may be like the rising sun, which shines brighter and brighter until it be perfect day; he prays that he may, like the giant refreshed, rejoice to run his course, and that holiness in his soul, like the waters in Ezekiel's sanctuary, may still be rising higher and higher. It was Beza's prayer, "Lord, perfect what you have begun in me, that I may not suffer shipwreck when I am almost at heaven."
And as a man of holiness prays for more holiness, so a man of holiness believes for more holiness. Psalm 51:7—in the Hebrew the words run in the future thus: "You will purge me from sin with hyssop, and I shall be clean: you will wash me, and I shall be whiter
than snow." In the sense of all his sinfulness and vileness, he believes that God will give out greater measures of purity and sanctity to him: "You will purge me, and I shall be clean: you will wash me, and I shall be whiter than snow." Just so, in Psalm 65:3, "Iniquities prevail against me: as for our transgressions, you shall purge them away." Though for the present iniquity did prevail—yet he had faith enough to believe that God would purge him from his transgressions, and that he would mortify prevailing corruptions.
And as a man of holiness believes for more holiness, so a man of holiness hopes for more holiness, 1 John 3:2-4. In every ordinance he hopes for more holiness, and under every providence he hopes for more holiness, and under every change of his condition he hopes for more holiness, 2 Pet. 3:14. When he is in prosperity, he hopes that God will make him more zealous, thankful, cheerful, fruitful, and useful. And when he is in adversity, he hopes that God will inflame his love, and raise his faith, and increase his patience, and strengthen his submission, and quiet his heart in a gracious resignation of himself to God.
I dare boldly to say, that that man was never truly holy, who does not endeavor to get up to the highest pitches of holiness. True holiness knows no restrictions nor limitation. But now counterfeit holiness is either like Hezekiah's sun, which went backward; or like Joshua's sun, which stood still; or like Ephraim's morning cloud, which soon passed away. No round but the highest round in Jacob's ladder will satisfy a holy soul. True holiness makes a man divinely covetous. Look! as the victorious man can never make enough conquests, nor can the ambitious man ever have enough honor, nor can the voluptuous man ever have enough pleasure, nor can the worldling ever have enough mammon, nor can the wanton ever have enough vain embraces—no more can a man of holiness have ever have enough holiness. As the grave and the barren womb are never satisfied, they never say "it is enough," Proverbs 30:15-16—just so, a holy man, while he is on this side eternity, he is never satisfied, he can never say that he has holiness enough.
5. Fifthly, Where there is real holiness, there is a holy hatred, detestation, and indignation against all ungodliness and wickedness, and that upon holy accounts: [True hatred is against the whole kind.] Psalm 119:101, "I have refrained my feet from every evil way." But why? "That I may keep your word;" verse 104, "Through your precepts I get understanding: therefore I hate every false way." The good that he got by divine precepts stirred up his hatred against every false way: verse 128, "Therefore I esteem all your precepts concerning all things to be right; and I hate every false way." His high esteem of every precept raised up in him a holy indignation against every evil way. A holy man knows that all sin strikes at the holiness of God, the glory of God, the nature of God, the being of God, and the law of God; and therefore his heart rises against all; he looks upon every sin, as the Scribes and Pharisees who accused Christ; and as that Judas who betrayed Christ; and that Pilate who condemned Christ; and those soldiers who scourged Christ; and as those spears which pierced Christ; and therefore his heart cries out for justice upon all. He looks upon every sin as having a hand in the death of his Savior, and therefore he cries out, "Crucify them all, crucify them all!"
He looks upon every sin as a grieving of the Spirit, as a vexing of the Spirit, and as a quenching of the Spirit; and so nothing will satisfy him but the ruin of them all. [Eph. 4:30; Isaiah 63:10; 1 Thes. 5:19.] He looks upon every sin as a dishonor to God, as an enemy to Christ, as a wound to the Spirit, as a reproach to the gospel, and as a moth to his holiness; and therefore his heart and his hand is against every sin.
But now, if you will but look into the Scriptures, you shall find that all those who have been but pretenders to holiness, that their hearts have been always engaged to some one way of wickedness or another, Isaiah 58:1, 9; Zech. 7:4-7. Jehu was very zealous against idolaters; but yet his heart was engaged to his golden calves. Herod hears John Baptist gladly, and reforms many things, Mark 6 etc.; but yet his Herodias must still lie in his bosom. Judas was as forward in
religious services as any others—but yet money did bear the mastery with him, John 12:6. The Pharisees made long prayers—but only that they might the better make a prey upon widows' houses, Mat. 23:19, and 26:23. The young man seemed fair for heaven—but yet his possessions had so possessed and locked up his heart, that Christ could get no entrance.
Though Simon Magus believed, and was baptized, and wondered at the miracles and signs which were done by Philip; yet for all these shows of godliness, he was a prisoner to his lusts; his condition was dangerous, poisonous, and odious; he was in the gall of bitterness and bond of iniquity, Acts 8:13-23. Just so, those in Mat. 7:21-23, though they complimented with Christ, saying, "Lord, Lord;" though they prophesied in Christ's name, and cast out devils in Christ's name; yes, though they did not a few—but many wonderful works in Christ's name; yet all this while they were workers of iniquity, they were artists in sin; they were so addicted to sin, that they made a trade of sin. ["He who harbors any one vice, has all other with it," says Seneca truly.]
Look! as every lion has his den, every dog his kennel, every swine his sty, and every crow his nest—just so, every unholy person has one sin or another, to which his heart is engaged and married; and that sin will undo him forever!
As Lysimachus lost his earthly kingdom by drinking one draught of water, so many lose a heavenly kingdom by indulging some one sin or other. One flaw spoils the diamond, one treason makes a traitor, one turn brings a man quite out of the way, one leak sinks the ship, one wound strikes Goliath dead, one Delilah betrays Samson, one broken wheel spoils the whole clock, and one dead fly spoils the whole box of ointment. And as one bastard son destroyed Gideon's seventy sons, Judges 8, so one predominant sin is enough to destroy the soul forever. As by taking one nap Samson lost his strength, and by eating one apple Adam lost paradise—just so, many men, by favoring one sin—lose God, heaven, and their souls forever. He who
favors any sin, though he frowns upon many, does but as Benhadad, recover of one disease and die of another; yes, he takes pains to go to hell. Sin favored—always ends tragically.
And as no unholy heart rises against all sin, so no unholy heart disdains sin or rises against sin upon noble accounts, upon holy and heavenly accounts. Sometimes you shall have an unholy person angry with sin, and falling out with sin, because it has cracked his credit, or clouded his honor, or hindered his profit, or embittered his pleasure, or enraged his conscience, or exposed him to shame here and hell hereafter: but never because a righteous law is transgressed, a holy God is dishonored, a loving Savior is afresh crucified, or the blessed Spirit grieved.
It is between a holy and an unholy soul, as it is between two children; one will not touch the coal because it will smut him, and the other will not touch it because it will burn him. A holy heart rises against sin because of its defiling nature; but an unholy heart rises against sin because of its burning and damning nature. A holy man is most affected and afflicted with the evil that is in sin; but an unholy heart is most affected and afflicted with the punishment that is due to sin. A holy person hates sin because it pollutes his soul; but an unholy person hates it because it destroys his soul. A holy person loathes sin because it makes against God's holiness; but an unholy person loathes it because it provokes God's justice. A holy person detests sin because of the hell which is in sin; but an unholy person detests sin because of the hell which follows sin. A holy heart abhors all sin; but an unholy heart is still in league with some sin, Romans 12:9, and 7:15, 19; Isaiah 28:15, 18. Now because this is a point of great concernment, I shall a little more open and evidence the truth of it, in these three particulars:
(1.) First, The heart of a holy man rises against SECRET sins, against such as lie furthest off from the eye of man: Psalm 119:113, "I hate vain thoughts—but your law do I love." What more secret than vain thoughts? and yet against these the heart of a holy
man rises. When Joseph was tempted to be secretly wicked with his mistress, his heart rises against it: Gen. 39:9, "How can I do this great wickedness, and sin against the Lord?" Hezekiah humbled himself for "the pride of his heart," 2 Chron. 32:24-26. Heart-sins lie most hidden and secret; and yet for these, a holy man humbles himself. Job would not allow his heart, in an idolatrous way, secretly to kiss his hand, Job 31:26-27.
The heart of a holy man rises against wickedness in the dark, against folly in a corner, against sin in a closet. Just so, Paul was much affected and afflicted with the operations of sin within him, "with the law in his members rebelling against the law of his mind," Romans 7:23-24. Paul, after his conversion, never fell into any scandalous sin. Those sins that did most trouble him and distress him were of his own house—yes, were in his own heart.
A holy man knows that secret sins are sins, as well as those which are open, Psalm 19:12. He knows that secret sins must be repented of as well as others; he knows that God takes notice of secret sins as well as of open sins: 2 Sam. 12:12, "You did it secretly." He knows that secret sins do often interpose between God and his soul: "You have set our iniquities before you: our secret sins in the light of your countenance," Psalm 90:8. He knows that secret sins will quickly become public, except they are presently loathed and speedily mortified, Gen. 38:24-27. He knows that secret sins, like secret diseases and secret wounds, do oftentimes prove most dangerous and pernicious; he knows that secret sins are the price of blood, as well as open sinnings. He knows that secret sins are a grief to the Spirit, as well as those which are manifest. He knows that sometimes God punishes secret sins with manifest judgments, as you may see in that great instance of David, 2 Sam. 12:10, 18. Upon all which accounts, a holy heart rises in a detestation of secret sins. But,
(2.) Secondly, The heart of a holy man rises against the LEAST sins, as well as against secret sins, in a strict sense. I know there is no little sin, because there is no little hell, no little
damnation, no little law, nor no little God to sin against; but yet some sins may comparatively be said to be little, if you compare them with those which are more great and gross, which are more heinous and odious, Mat. 23:24. Now the hatred of a holy man rises against the least: Psalm 119:163, "I hate and abhor lying: but your law do I love." I hate, I abhor with horror, I loathe, I detest, I abominate lying as I do hell itself—so much the original word imports. David's heart smote him for the cutting off the lap of Saul's garment; and his heart smote him again for numbering of the people; and yet neither of these sins were heinous or scandalous, 1 Sam. 24:5, and 2 Sam. 24:10.
Some write, that there is such a native dread and terror of the hawk implanted in the dove, that it detests and abhors the very sight of the least feather that has grown upon the hawk. Certainly, there is such a holy dread of sin implanted in the heart of a saint, that he cannot but detest and abhor the least sin—yes, the very appearance of sin: his soul rises against the least motions or inclinations to evil, though they are silvered over with the most sophisticated shows, and most glorious pretenses: for he knows that the least sins are contrary to a righteous law, a holy God, and to his blessed Savior, and the Spirit— his only Comforter. [1 Cor. 8:13; Gal. 2:3-4; Jude 23.]
[1.] First, A holy man knows that little sins, if not prevented, will bring on greater sins. David gives way to his wandering eye, and that led him to those scandalous sins for which God broke his bones, hid his face, and withdrew his Spirit, 2 Sam. 12:26, seq.
Just so, Peter first denies his Master, and then denies him, and then falls a-cursing and damning of himself, Mat. 26:70-75; as the Greek word imports, he imprecated the wrath of God to fall upon him, and that he might be separated from the presence and glory of God, if he knew the man; and then concludes with a most incredible lie, "I don't know the man!"—though there was hardly a person who did not know Christ by sight—he being very famous for the many miracles
that he daily wrought before their eyes. Ah! to what a height will sin suddenly rise!
Just so, Jacob, first he tells three lies in a breath, Gen. 27:19, 20: 1. I am Esau; 2. Your firstborn; 3. I have done according as you bade me. And then he takes the name of God in vain, by authoring God to that which he did: "The Lord your God brought it to me." Ah, of what an encroaching nature is sin! how insensibly and suddenly does it infiltrate into the soul! [Just so, Austin confesses that his mother Monica, by sipping and supping when she filled the cup to others, came at last to take a cup of wine excessively sometimes.]
I have read of a young man who was tempted to three great sins, namely, to kill his father, to lie with his mother, and to be drunk. Judging the last to be the least, he yielded to it, and being drunk, he killed his father, and ravished his own mother.
Lesser sins usually are inlets to greater sins—as the little thief let in at the window opens the door, and makes way for the greater; and the little wedge makes way for the greater. When Pompey could not take a city by force, he pretended that he would withdraw his army: only he desired that they would entertain a few of his weak and wounded soldiers, which accordingly they did. These soldiers soon recovered their strength, and opened the gates of the city, by which means Pompey's army entered and subdued the citizens. Just so, little sins yielded to soon gather strength, and open the door to greater sins; and so a conquest is made upon the soul. This a holy heart well understands, and therefore it hates and abhors the least sin. But,
[2.] Secondly, A holy heart knows that little sins have exposed both sinners and saints to very great punishments. A gracious soul remembers the man who was stoned to death—for gathering of sticks on the Sabbath-day. He remembers how Saul lost two kingdoms at once, his own kingdom and the kingdom of heaven —for sparing of Agag and the fat of the cattle. He remembers how
the unprofitable servant, for the non-improvement of his talent, was cast into outer darkness. He remembers how Ananias and Sapphira were suddenly stricken dead for telling a lie. He remembers how Lot's wife, for a look of curiosity, was turned into a pillar of salt. He remembers how Adam was cast out of paradise for eating an apple; and the angels cast out of heaven for not keeping their standings. He remembers that Jacob smarted for his lying to his dying day. He remembers how God followed him with sorrow upon sorrow, and breach upon breach, filling up his days with grief and trouble. He remembers how Moses was shut out of the Holy Land, because he spoke unadvisedly with his lips. [Num. 15:30, 37-38; 1 Sam. 15:23; Mat. 25:25, 31; Acts 5:34; Gen. 19:26 and 3 and 27.]
He remembers the young prophet who was slain by a lion for eating a little bread and drinking a little water, contrary to the command of God, though he was drawn thereunto by an old prophet, under a pretense of a revelation from heaven, 1 Kings 13. He remembers how Zacharias was stricken both dumb and deaf, because he believed not the report of the angel Gabriel, Luke 1:19-62. He remembers how Uzzah was stricken dead for holding up the ark when it was in danger to have fallen. Yes, he can never forget the fifty thousand men of Beth-shemesh who were slain for looking into the ark, 2 Sam. 6:7-8; 1 Sam. 6:19-21. Now, ah, how does the remembrance of these things stir up the hatred and indignation of a gracious soul against the least sins!
A grain of poison diffuses itself to all parts, until it strangles the vital spirits, and separates the soul from the body. A little coal of fire has turned many a stately building into ashes. A little prick with a thorn can as well kill a man, as a cut with a drawn sword. A little fly may spoil all the alabaster box of ointment. General Norris having received a slight wound in his arm in the wars of Ireland, made light of it—but his arm gangrened, and so he lost both arm and life together. Fabius, a senator of Rome, and chief-justice besides, was strangled by swallowing a small hair in a draught of milk. A fit of an fever carried away Tamerlane, who was the terror of his time.
Anacreon, the poet, was choked to death, with the skin of a grape. An emperor died by the scratch of a comb. One of the kings of France died miserably by choking on a bite of pork; and his brother, being hit with a tennis ball, was struck into his grave! And thus you see little things have brought upon many great miseries.
And so little sins may expose and make people very liable to great punishments: and therefore no wonder if the heart of a holy man rises against them. Those sins which are seemingly but small, are very provoking to the great God, and very hurtful to the immortal soul—and therefore they cannot but be the object of a Christian's hatred.
[3.] Thirdly, A holy heart knows that a holy God looks and expects that the least sins should be shunned and avoided. He sees that the cockatrice should be crushed in the egg. God demands that Babylon's little ones should be dashed against the stones, Psalm 137:9. Not only great sins—but little ones, must be killed, or they will kill the soul. The viper is killed by the little ones that she nourishes in her own bosom—just so, many a man is eternally slain by the little sins that he nourishes in his own bosom. As a little stab at the heart kills a man. Just so—a little sin, without a great deal of mercy, will damn a man. God expects that his children should "abstain from all appearance of evil," 1 Thes. 5:22. As you would neither wound your conscience nor your credit, God nor the gospel—you must keep off from the very appearances of evil.
A Christian is to hate not only the flesh—but the garment; and not only the garment which is besmeared—but the very garment which is but bespotted with the flesh, Jude 23. Our first parents were not only forbidden to eat of the forbidden fruit—but they were forbidden to touch it, Gen. 3. And certainly he who would not gape after forbidden fruit—must not gaze upon forbidden fruit; he who would not long after it—must not look upon it; he who would not taste it—must not touch it.
The pious Nazarite was not only commanded to abstain from wine and strong drink—but also from eating grapes, whether moist or dry; yes, he was prohibited from eating anything that was made of the vine-tree, from the kernels even to the husk, Num. 6:3-4, lest by the sweet and delight of any of these, he should be tempted or enticed to drink wine, and so forget the law, and break his vow, and make work for hell or repentance, or the Physician of souls, Proverbs 31:5.
Sin is so hateful a thing, that both the remote occasion, and the least occasion that might draw the soul to it—is to be avoided and shunned—as a man would avoid and shun hell itself. ["A man can hardly drink poison and live." Cyprian.] He who truly hates the nature of sin, cannot but hate the least sin, yes, all appearances of sin. A holy heart knows that the very thought of sin, if but dwelt on, will break forth into action, action into custom, custom into habit— and then body and soul are undone forever. Look! as nothing speaks out more sincerity and real sanctity, than shunning the very appearances of vanity—just so, nothing speaks out more indignation against sin, than the avoiding the occasions of sin. But,
[4.] Fourthly, A holy heart knows that the indulging of the least sin is ground sufficient for any man to question his integrity and sincerity towards God. He has much reason to suspect himself, and to be suspected by others—who dares break with God, and with his own conscience—for a trifle. He who will transgress for a morsel of bread, will be ready enough to sell his soul for a price, Proverbs 28:21. He who will pervert justice for a few pieces of silver, what will he not do for a hatful of gold? he who will sell the poor for a pair of shoes, will destroy the poor for the right price, Amos 2:6. He who will sell souls dog-cheap, who will slay the souls that should not die, and spare the souls alive that should not live—for handfuls of barley and pieces of bread—will make no bones of making merchandise of souls for silver and gold, Ezek. 19. He who will sell his Savior once for thirty pieces of silver—will sell him as often for a greater sum, Zech. 11:12. He who makes no conscience of betraying Christ into the hands of sinners for thirty shillings, will
make no conscience of betraying his own soul into the hands of the devil at the price of a noose. He who dares lie to save a little of his estate—what will not he do to save his life? These things a holy heart well understands, and the serious remembrance of them stirs up in him a holy indignation against the least transgression. But,
[5.] Fifthly and lastly, Take many things in one: a holy heart knows that the least sin cost Christ his dearest blood. Heb. 9:22, "Without shedding of blood there was no remission"—no remission of great sins, nor no remission of little sins. He knows that the blood of Christ is as requisite to cleanse the soul from the least sin, as it is to cleanse it from the greatest: 1 John 1:7, "And the blood of Jesus Christ his Son cleanses us from all our sins." It is not the casting of a little holy water upon us; it is not the Papists' purgatories, nor their whippings; nor St Francis' kissing or licking of our sores; nor a bishop's blessing; nor a few knocks on the conscience, nor a few tears dropping from our eyes—which can cleanse us from the least sin. No, it is only the blood of Christ, which cleanses us from all our sins. There is not the least spot in a Christian's heart that can be washed out—but in the blood of the Lamb.
It is said of Luther, that when he was dying—that Satan appeared and presented to him a long parchment scroll—on which were written his sins—his more wicked words and deeds. Luther answered, "All this is true, Satan—but yet there is one thing more for you to set down under all my sins, and that is this—The blood of Jesus Christ his Son cleanses us from all our sins." Whereupon the devil vanished, as being vanquished. Be that as it may, it is certain that there is not a vain thought, nor an idle word, nor an angry word, nor a wanton word that can be pardoned or cleansed—but by the blood of Jesus Christ; the remembrance of which cannot but stir up a holy indignation in a gracious soul against the least corruption.
When Julius Caesar the emperor was murdered, Antonius brought forth his bloody coat, and showed it to the people, which stirred up in
them such an indignation against the murderers, that they cried out, "Slay the murderers!" and went and burnt their houses, and all who were in them. Just so, when a holy heart looks upon his sins, yes, his little sins, as those who have murdered the Prince of glory, ah, what an indignation does it raise in the soul against them!
A holy heart knows that there is not the least sin—but does in a measure estrange the soul from God. As little clouds do somewhat interpose between the sun and us—just so, little sins do somewhat interpose between God and our souls. And as sometimes a little matter, a mistake, or lending an ear, or a word out of joint, or an act of forgetfulness—bring some coolness and distance between dearest friends, Acts 15:36-41—just so, sometimes little sins bring some coolness and distance between our dearest God and our souls, Proverbs 16:28, and 17:9.
A holy heart knows that Christ looks upon those sins as great, which the blind world accounts but little. Christ accounts hatred—murder, 1 John 3:15; a lustful eye—adultery, Mat. 5:28; and he reckons the officious lie and the merry lie among the most monstrous sins, and condemns it to the lowest hell, Rev. 21:8. The consideration of all which raises no small indignation in a holy heart against the least, the smallest sin.
But unholy hearts make nothing of little sins: with Achan they will be slaves for a wedge of gold; with Gehazi they will be servants of unrighteousness for a piece of silver and two changes of garments; with Adam they will transgress for an apple; and with Esau they will sell their birthright of grace here, and of glory hereafter—for a bowl of soup. The hearts of unholy people may rise against gross sins, such as are not only against the law of God—but against the light and laws of nature and nations. Their souls may rise in arms against those sins which makes them liable to the laws of men, or which lays them open to shame, fear, grief, or loss; but as for vain thoughts, idle words, petty oaths, sinful motions, and frequent omissions—they look upon
these as trifles, motes and gnats which are not to be regarded or bewailed. But,
(3.) Thirdly, As a holy heart rises against the least sins— just so, a holy heart rises against BOSOM-sins, against constitution-sins, against those sins which either his calling, former custom, or his present inclination or condition—do most dispose him to. It is true, a prodigal person may abhor covetousness, and a covetous person may condemn prodigality; a furious person may hate fearfulness, and a fearful person may detest furiousness. But now the hearts of those who are holy rise against their complexion sins, against their darling sins, against those sins which make for present pleasure and profit, against those sins which were once as right hands and right eyes. They are agains those sins which were that to their souls, which Delilah was to Samson, Herodias to Herod, Isaac to Abraham, and Joseph to Jacob.
Psalm 18:23, "I was also upright before him; and I kept myself from my iniquity;" that is, from my darling sin, whereunto I was most inclined and addicted. What this bosom-sin was, which he kept himself from, is hard to say. Some suppose his darling sin was lying, deceit; for it is certain, he often fell into this sin. Others suppose it to be some secret iniquity, which was only known to God and his own conscience. Others say it was uncleanness, and that therefore he prayed that "God would turn away his eyes from beholding vanity," Psalm 119:37. Others judge it to be that sin of disloyalty, which Saul and his courtiers falsely charged upon him. It is enough for our purpose, to know that his heart did rise against that very sin, that either by custom or some strong inclination he was most naturally apt, ready, and prone to fall into.
Idolatry was the darling sin of the people of Israel; [Jer. 44:15, 20; Isaiah 1:29, and 57:5; Jer. 17:1-2; Hosea 2:8; Isaiah 31:6-7.] they called their idols delectable, or desirable things, Isaiah 44:9; they did dearly affect and delight in their idols. But when God would come to put a spirit of holiness upon them—then their hearts would rise in
hatred and detestation of their idols, as you may see in Isaiah 30:18, 25; mark verse 22, "Then you will defile your idols overlaid with silver and your images covered with gold; you will throw them away like a menstrual cloth and say to them—Away with you!" They were so delighted and enamored with their idols, that they would deck them up in the greatest elegance and finery; they would attire them with the most rich, costly, pompous, and glorious raiment. Oh—but when a spirit of holiness would rise upon them, then they would defile, deface, and disgrace their idols—then they should so hate and abhor them, they should so detest and loathe them, that in a holy indignation they should cast them away as a menstruous cloth, and say unto them, "Away with you! pack, begone, I will never have any more to do with you! God has now made an everlasting divorce between you and me!" [After the return of the Jews out of Babylon, they so hated and abhorred idols, that in the time of the Romans they chose rather to die than to allow the eagle, which was the Roman imperial arms, to be set up in their temple.]
And so in Isaiah 20:17 "In that day"— that is, in the day of the Lord's exaltation in the hearts, lives, and consciences of his people—"a man shall cast his idols of silver, and his idols of gold, which they made each one for himself to worship—to the moles and to the bats." In the day of God's exaltation they shall express such disdain and indignation against their idols, that they shall take not only those made of trees and stones—but even their most precious and costly idols, those which were made of silver and gold, and cast them to the moles and to the bats; that is, they shall cast them into such blind holes, and into such dark, filthy, nasty, and dusty corners, as moles make underground, and as bats roost in! Just so, when holiness comes to be exalted in the soul, then all a man's darling and bosom sins, which are his idols of silver, and his idols of gold—these are with a holy indignation cast to the moles and to the bats; they are so loathed, abandoned, and abhorred—that he desires they may be forever buried in oblivion, and never see the light more.
Idols were Ephraim's bosom-sin: Hosea 4:17, "Ephraim is joined," or glued, "to idols, let him alone;" but when the dew of grace and holiness fell upon Ephraim, as it did in chapter 14:5-7, "Then says Ephraim—What have I any more to do with idols?" verse 8. Now Ephraim loathes his idols as much or more than before he loved them! He now abandons and abominates them, though before he was as closely glued to them, as the wanton is glued to his Delilah, or as the enchanter is glued to the devil, from whom by no means he is able to stir. Ephraim becoming holy, cries out, "What have I any more to do with idols?" Oh, I have had to do with them too long and too much already! Oh, how does my soul now rise against them! how do I detest and abhor them! surely I will never have more to do with them.
But unholy hearts are very favorable to bosom-sins; they say of them, as Lot of Zoar, "Is it not a little one?" Gen. 19:20. And as David spoke of Absalom, 2 Sam. 18:5, "Deal gently for my sake with the young man, even with Absalom." "Beware that none touch the young man Absalom," verse 12. "And the king said—Is the young man Absalom safe?" verse 29. An unholy heart is as fond of his bosom-sins as Herod was of his Herodias; or as Demetrius was of his Diana; or as Naaman was of the idol Rimmon, which was the idol of the Syrians; or as Judas was of filching the bag; or as the Pharisees were of having the uppermost seats, and of being saluted in the market-place with those glorious titles, "Rabbi, Rabbi!"
Bosom-sins have at least a seeming sweetness in them; and therefore an unholy heart will not easily let them go. Let God frown or smile, stroke or strike, lift up or cast down, promise or threaten—yet he will hide and hold fast his darling sins. Let God wound his conscience, blow upon his estate, leave a blot upon his name, crack his credit, afflict his body, write death upon his relations, and be a terror to his soul—yet will he not let go of his bosom-lusts! He will rather let God go, and Christ go, and grace go, and heaven go, all go—than he will let some pleasurable or profitable lusts go!
An unholy heart may sigh over those sins, and make war upon those sins—which war against his honors, profits, or pleasures—and yet at the same time, make truce with those sins which are as right hands and right eyes! An unholy person may set his sword at the breasts of some sins—and yet at the same time his heart may be secretly courting of his bosom-sins.
But now a holy heart rises most against the Delilah in his bosom; against the Benjamin, the son, the sin, of his right hand. And thus you see how a holy heart hates and disdains all sins; he abhors small sins as well as great sins, secret sins as well as open sins; and bosomsins as well as others sins which have not that delight and acceptance with the soul. Real holiness will never mix nor mingle itself with any sin, it will never incorporate with any corruption. Wine and water will easily mix—so the wine of gifts and the water of sin, the wine of civility and the water of vanity, the wine of morality and the water of impiety—will easily mix. But oil and water will not mix, they will not incorporate—just so, the oil of grace, the oil of holiness, will not mix; it will not incorporate with sin, the oil of holiness will be uppermost.
Mark, natural and acquired habits and excellencies, as a silvertongued wit, an eloquent tongue, a strong brain, an iron memory, a learned head—all these, with some high speculations of holiness, and some profession of holiness, and some commendations of holiness, and some visible actings of holiness—are consistent with the love of lusts, with the dominion of sin! Witness the Scribes and Pharisees, Judas, Demas, and Simon Magus. But the real infused habits of true grace and holiness, will never admit of the dominion of any sin, whether great or little, whether secret or open. But,
6. Sixthly, People of genuine holiness are sincerely affected and afflicted, grieved and troubled—about their own vileness and unholiness. Ezek. 36:25-26, 31. You may see this in holy Job, chapter 40:3-4, "Then Job answered the Lord and said— Behold, I am vile! What shall I answer you? I will lay my hand upon my mouth."
Just so, holy Agur: Proverbs 30:2-3, "Surely I am more brutish than any man, and have not the understanding of a man. I neither learned wisdom, nor have the knowledge of the holy." Though all men are brutish—yet holy men are most sensible of their brutishness, and most affected and afflicted with it. Wicked men are more brutish than the beasts—yet they see it not, they bewail it not; but holy Agur both sees his brutishness, and bewails it. Holy Agur, looking upon that rare knowledge, that depth of wisdom, and those admirable excellencies that Adam was endued with in his integrity and innocency, confesses himself to be but brutish, to be as much below what Adam once was as a brute is below a man.
Just so, holy David does not cry, "I am undone, I shall perish!"—but, "I have sinned, I have done foolishly!" Psalm 51:3. And so for his being envious at the prosperity of the foolish, Psalm 73:2-3, how does David befool and be-beast himself! Psalm 73:22, "Just so, foolish was I, and ignorant: I was as a beast before you." The Hebrew word Behemoth, which is here rendered beast, generally comprehends all beasts of the greater sort. As an aggravation of his folly, he confesses that he was as a beast, as a great beast, yes, as an epitome of all great beasts.
Just so, the holy prophet Isaiah complains that he was undone, that he was cut off, not upon any worldly account—but because he was a man a unclean lips, and dwelt in the midst of a people of unclean lips, Isaiah 6:5.
Just so, holy Daniel, chapter 9, did not complain that they were reproached and oppressed—but that they had rebelled.
Just so, Peter, Luke 5:8, "Depart from me; for I am a sinful man, O Lord!" Or as the Greek has it, "I am a man—a sinner!" "O Lord depart from me—for I am a mixture and compound of all vileness and sinfulness!"
Just so, holy Paul does not cry out because of his opposers or persecutors—but of the law in his members rebelling against the law of his mind, Romans 7:23-24. Paul's body of death within him put him to more grief and sorrow than all the troubles and trials that ever befell him.
A holy heart laments over those sins that he cannot conquer. A holy person labors to wash out all the stains and spots that are in his soul, in the streams of godly sorrow. That his sins may never drown his soul—he will do what he can to drown his sins in penitential tears. A holy person looks upon his sins as the crucifiers of his Savior, and so they affect him. He looks upon his sins as the great agitators, and separators between God and his soul—and so they afflict him, Isaiah 59:1-2. He looks upon his sins as so many reproaches to his God, blemishes to his profession, and wounds to his credit and conscience —and so they grieve and trouble him. He looks upon his sins as that which has made many a righteous soul sad, whom God would not have saddened; and that which opens many a sinful mouth that God would have stopped, and that which strengthens many a wicked heart that God would not have strengthened; and so his sins fetch many a sigh from his heart, and many a tear from his eyes, Ezek. 13:22.
When a holy man sins he looks upwards, and there he sees God frowning; he looks downwards, and there he sees Satan insulting; he looks within himself, and there he finds his conscience either ableeding, raging, or accusing; he looks outside himself, and there he finds gracious men lamenting and mourning, and graceless men deriding and mocking. The realization of all these things do sorely and sadly afflict a gracious soul.
Some say that Peter's eyes, after his great falls, were always full of tears, insomuch that his face was furrowed with continual weeping for his horrid thoughts, his desperate words, his shameful shifts, and his damnable deeds—which made him look more like a child of hell than like a saint whose name was written in heaven. Some say of
Adam, that whenever he turned his face towards the garden of Eden, he sadly lamented his great fall. Some say of Mary Magdalene, that she spent thirty years in weeping for her sins. David's sins were ever before him, and therefore no wonder if tears, instead of gems—were so constantly the ornaments of his bed.
Wicked Pharaoh cries out, "Oh take away these filthy frogs, take away these dreadful judgments!" But holy David cries out "O Lord, take away the iniquity of your servant!" Pharaoh cries out because of his punishments—but David cries out because of his sin! Anselm says that with grief he considered the whole course of his life: "I found," says he, "the infancy of sin in the sins of my infancy; the youth and growth of sin in the sins of my youth and growth; and the ripeness of all sin in the sins of my ripe and mature age;" and then he breaks forth into this pathetical expression, "What remains for you, wretched man—but that you spend your whole life in bewailing your whole life!" By all which it is most evident, that holy hearts are very much affected and afflicted with their own unholiness and vileness.
Now certainly those people are as far off from real holiness—as hell is from heaven—who take pleasure in unrighteousness, who make a scoff and mock of sin, who commit wickedness with greediness, who talk wickedly, who live wantonly, who trade deceitfully, who swear horribly, who drink stiffly, who lie hideously, and who die impenitently. But,
7. Seventhly, Real holiness naturalizes holy duties to the soul; it makes religious services to be easy and pleasant to the soul. Hence prayer is called the prayer of faith, because holy faith naturalizes a man's heart to prayer, 1 Pet 1:2, and James 5:15. It is as natural for a holy man to pray, as it is for him to breathe, or as it is for a bird to fly, or fire to ascend, or a stone to descend: and hence it is that obedience is called the obedience of faith, because holy faith naturalizes a man's heart to obedience, Romans 16:26, and Psalm
119:166. As soon as ever this plant of renown was set in the heart of Paul, he cries out, "Lord, what will you have me to do?" Acts 9:6.
And hence it is that hearing is called "the hearing of faith," because this holy principle naturalizes a man's heart to hearing God's word. Psalm 122:1, "I was glad when they said unto me, Let us go into the house of the Lord." And so in Isaiah 2:3, "And many people shall go and say—Come, let us go up to the mountain of the Lord, to the house of the God of Jacob. He will teach us his ways, so that we may walk in his paths."
And hence patience is called "patience of hope," because this holy principle of hope naturalizes a man's heart to a patient waiting upon God, 1 Thes. 1:3. Romans 8:25, "But if we hope for that we see not, then do we with patience wait for it."
Just so, holy love naturalizes the soul to holy service; in 1 Thes. 1:3, you read of "the labor of love." Holy love is very laborious. Nothing makes a Christian more industrious, painstaking, and diligent in the service and ways of God—than holy love. Holy love will cause us to pray and to praise; it will cause us wait and work; it will provoke souls to study Christ, to admire Christ, to live to Christ, to lift up Christ, to spend and be spent for Christ, and to break through all difficulties that it may come nearer to Christ, and cleave closer to Christ, Rom 14:7-8, and 2 Cor. 12:14-16.
As Jerome once bravely said, "If my father," said he, "should stand before me, my mother should hang upon me, and my brothers should press about me—I would break through my brothers, throw down my mother, tread under feet my father—that I might the faster cleave unto Christ my Savior." Oh the laboriousness of holy love! So far as a Christian is holy, so far holy services will be delightful and easy to him: Romans 7:22, "I delight in the law of God after the inward man;" verse 25, "So then with the mind I myself serve the law of God;" Psalm 119:16, "I will delight myself in your statutes: I will not forget your word;" verse 35, "Make me to go in the path of your
commandments; for therein do I delight;" verse 47, "And I will delight myself in your commandments which I have loved;" verse 92, "Unless your law had been my delight, I would have perished in my affliction;" verse 143, "Trouble and anguish have taken hold on me: yet your commandments are my delight."
Sirs, honor is not more suitable, delightful, and pleasing to an ambitious man, nor pleasure to a voluptuous man, nor flattery to a proud man, nor gold to a covetous man, nor overindulgence to an intemperate man, nor revenge to an envious man, nor pardon to a condemned man—than pious duties and services are suitable, pleasing, and delightful to a holy man, Psalm 27:8, and 81:8-16.
But unholy hearts are very averse to holy duties and services: they are averse to hearing, averse to praying, averse to reading, averse to meditating, averse to self-judging, averse to self-examining, averse to holy worship. Amos 8:5, "When will the New Moon be over so we may sell grain, and the Sabbath, so we may market wheat?" Isaiah 26:10-11, and Jer. 5:1, 6. You may sooner draw a coward to fight, or a guilty criminal to the court, or a bear to the stake—than you shall draw unholy hearts to holy services. [Wicked hearts are habitually averse to all that is good, etc.]
But if at any time, by the strong motions of the Spirit, the close debates of conscience, the powerful persuasions of the word, the education of godly parents, the pious example of bosom friends, the rich treasures in precious promises, the dreadful evils in terrible threatenings; or if at any time by the displeasure of God, the smarting rod, the affections of God's mercy, the wooings of God's love; or if at any time by some flashes of hell, or glimpses of heaven, or by the heavy sighs, the deep groans, and the bleeding wounds of a dying Savior—their hearts are wrought over to pious services—Isaiah 58:1-5—ah, how soon are they weary of them! What little delight or pleasure do they take in them! Isaiah 43:22, "But you have not called upon me, O Jacob"—that is, you have not worshiped nor served me sincerely, faithfully, feelingly, heartily, affectionately, humbly, holily,
as you should and as you ought—"but you have been weary of me, O Israel;" that is, you have been weary of my worship and service, and you have counted it rather a burden than a benefit, a damage rather than an advantage, a reproach rather than an honor, a disgrace rather than a favor, a vexation rather than a blessing. And for all your formal courtings and complimentings of me—you have been secretly weary of me!
Just so, in Mal. 1:12, 13, "But you profane it by saying of the Lord's table, 'It is defiled,' and of its food, 'It is contemptible.' And you say, 'What a burden!' and you sniff at it contemptuously," says the Lord Almighty. When you bring injured, crippled or diseased animals and offer them as sacrifices, should I accept them from your hands?" They did God but little service, and that they did was after the worst manner too—and yet they snuff, and puff, and blow, and sweat, and swell, and fall into a pompous and exaggerated fume—as if they had been over-tired and wearied with the burden and weight of those sacrifices which they offered up to the great God.
A holy heart thinks that what he does for God, is all too little; but an unholy heart thinks every little thing that he does for God, to be too much. A holy heart, like the holy angels, loves to do much—and make no noise; but an unholy heart makes most noise when he does least service. An unsanctified soul has a trumpet in his right hand, when he has but a penny to give in his left hand, as here. But,
8. Eighthly, Where there is real holiness, there will be the exercise of righteousness towards men from righteous principles, and upon pious accounts, namely, the honor of God, the command of God, the will of God, the credit of the gospel, etc. Real holiness towards God is always attended with righteousness towards men: Eph. 4:21, "And that you put on the new man, which after God is created in righteousness and true holiness," or, holiness of truth. Tit. 2:11-12, "For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly,
righteously, and godly in this present world." These words contain the sum of a Christian's duty; to live soberly towards ourselves, righteously towards our neighbors, and godly towards God, is true godliness indeed, and the whole duty of man.
Just so, holy Abraham in Gen. 23:16, "Abraham agreed to Ephron's terms and weighed out for him the price he had named in the hearing of the Hittites: four hundred shekels of silver, according to the weight current among the merchants." It is recorded to holy Abraham's everlasting honor and fame, that he paid for the field that he bought from Ephron with current money, not counterfeit; pure, not adulterate shekels of silver; not shekels of brass silvered over; he paid the price that was agreed, and he paid it in such coin as would go current in one country as well as another.
Just so, holy Jacob, in Gen. 43, supposing that the money that was returned in the sacks of corn that his sons brought out of Egypt was through some mistake or oversight, he very honestly and conscientiously ordered them to carry the money back again. Verse 12, "Take double the amount of silver with you, for you must return the silver that was put back into the mouths of your sacks. Perhaps it was a mistake." A holy heart will not, a holy heart dares not, take an advantage from another's error to do him wrong; it is but justice to return and restore to every man his due.
Just so, holy Moses, in Num. 16:15, "I have not taken so much as a donkey from them, and I have never hurt a single one of them." He sought their good, not their goods; he preferred their safety before his own life; he did right to every man, he did wrong to no man; he did every man some good, he did no man the least hurt.
Just so, holy Samuel, in 1 Sam. 12:3-4, "Now tell me as I stand before the Lord and before his anointed one—whose ox or donkey have I stolen? Have I ever cheated any of you? Have I ever oppressed you? Have I ever taken a bribe? Tell me and I will make right whatever I have done wrong." "No," they replied, "you have never
cheated or oppressed us in any way, and you have never taken even a single bribe." He makes a solemn protestation before the Lord, before his anointed, and before the people, that he had so lived in the exercise of justice and righteousness among them, that they could not accuse him of the least unrighteousness, they could not say black was his eye, they could not say that he had lessened them to greaten himself, or that he had impoverished them to enrich himself, or that he had ruined them to raise himself; upon his appeal they unanimously declare his innocency and integrity.
Just so, holy Daniel, in Dan. 6:4-5, "Then the other administrators and princes began searching for some fault in the way Daniel was handling his affairs, but they couldn't find anything to criticize. He was faithful and honest and always responsible. So they concluded— Our only chance of finding grounds for accusing Daniel will be in connection with the requirements of his religion." Though ENVY is the father of cruelty and malice, the mother of murder and ambition, the plotter of others' destruction—yet holy Daniel was so just and righteous, so innocent and prudent, so careful and faithful in the administration of his high office—that none of his envious, malicious, and ambitious enemies could, after their unity in a hellish and cruel conspiracy, charge him with the least spot of injustice or of unrighteousness; they narrowly scanned all his administrations, and diligently weighed all his actions—and yet themselves being judges, Daniel is found innocent. They could not so much as charge him with a fault.
Just so, Zachariah and Elizabeth, they walked in all the commandments and ordinances of the Lord blameless, Luke 1:5-6; they walked not only in the ordinances—but also in the commandments of the Lord, and they walked not only in some commandments—but in all the commandments of the Lord; they walked in the commandments of the second table, as well as in the commandments of the first table; they were as well for righteousness towards man, as they were for holiness towards God.
Just so, the apostles, in 2 Cor. 7:2, "Make room for us in your hearts. We have wronged no one, we have corrupted no one, we have exploited no one." The apostle would have the Corinthians to make room for them in their hearts and houses, as the Greek word imports, for they had wronged no man in his name or reputation, as the false apostles had; neither had they corrupted any man in his judgment by false doctrines or evil examples, as the false apostles had; neither had they defrauded any man in his estate, as the false apostles had, who made a prize of their followers and hearers.
Of the same import is that of the apostle in 1 Thes. 2:10, "You are witness, and God also, how holily, justly, and unblamably we behaved ourselves among you who believe." He takes God and them to witness, that they had lived holily in respect of God, and righteously in respect of the world, and unblamably in respect of those who believe. By all which it is most evident, that where there is real holiness towards God, there will be the exercise of righteousness towards men.
But now, where there are but the shows and appearances of holiness, there people make no conscience of exercising righteousness towards men. Witness the Scribes and Pharisees, who, under a pretense of praying, made a prey of widows' houses; who, under a pretense of piety, exercised the greatest covetousness, unrighteousness, and cruelty—and that upon widows, who are usually the greatest objects of pity and charity; they made no bones of robbing the widow, under pretense of honoring of God, Mat. 23:14.
Just so, Judas, who under a pretense of laying up for the poor, robbed the poor, John 12:6; he made use of counterfeit holiness, as a cloak to cover all his thievish villainies; he pretended to lay up for the poor—but he intended only to lay up for himself, and to provide against a rainy day. It is like he had no great mind to stay long with his Lord, and therefore he was resolved to make the best profit he could for himself; that so when he should lay down his stewardship, he might have something to live upon. Judas acted the part of a saint
in his profession and discourses, that so he might be the less suspected to act the part of a thief in his more secret practices. Judas had not been long in office, before he put conscience out of office, and conscience being put out of office, Judas sets up for himself, and, under a cloak of holiness, he practices the greatest unfaithfulness. Though the eagle soars high—yet still her eye is upon her prey—just so, though Judas did soar high in profession—yet his eye was still upon his prey, upon his bags, and so he might have it, he cared not who went without it; so he might be rich, he did not care though his Lord and his retinue grew ever so poor. Judas had Jacob's voice—but Gehazi's heart and hands. Under all his shows of sanctity, he had not so much as common honesty in him. Counterfeit holiness is often made a stalking-horse to the exercise of much unrighteousness. Certainly that man is as far from real holiness, as the devil himself is from true happiness, who lives not in the exercise of righteousness towards men, as well as in a profession of holiness towards God. Well, Christians, remember this, it were better to have honesty and morality without religion, than to have religion without honesty and morality. But,
9. Ninthly, He who is truly holy—will labor and endeavor to make others holy. A holy heart loves not to go to heaven alone; it loves not to be happy and blessed alone. A man who has experienced the power, excellency, and sweetness of holiness, will strive and study how to make others holy. When Samson had tasted honey, he gave his father and mother some with him, Judges 14:8-9. Holiness is so sweet a morsel, that a soul cannot taste of it but he will be acommending of it to others. ["We therefore learn—that we may teach," is a proverb among the Rabbis. The heathen could say, I do therefore lay in and lay up, that I may draw forth again for the good of many.] A
s you may see in holy Moses, in Num. 11:29, "Are you jealous for my sake? I wish that all the Lord's people were prophets and that the Lord would put his Spirit on them!" A holy soul will never make a monopoly of holiness. The prophets, you know, were men of greatest
grace and holiness; now holy Moses is very importunate and earnest with God that he would not only make the two who prophesied—but all the Lord's people eminent and excellent in grace and holiness. Such was Moses' holiness and humbleness, that he desires that all others might either equal him or excel him in gifts and grace. A heart eminently holy is so far from envying of the gracious excellencies of others, that it can rejoice in every sun that outshines his own. Every light that burns more dim than his—he desires that it may be snuffed, not put out, that so it may give a clearer and a greater light to others.
Just so, holy Paul in Acts 26:29, "I pray to God that both you and everyone here in this audience might become the same as I am, except for these chains." True holiness is no churl; nothing makes a man more noble in his spiritual desires, wishes, and actings for others, than holiness. Real holiness, like oil, is of a diffusive nature; like light, it will spread itself over all; like Mary's box of ointment, it fills all the house with the sweet scent thereof. Are you a holy father? then you will, with holy Abraham, labor to make your children holy, Gen. 18:17-19. A holy heart knows that both by his first birth—but especially by his new birth, he stands obliged to promote holiness in all—but especially in those which are parts and pieces of himself. Are you a holy master? then you will, with holy Joshua, labor to make all under your charge holy: Josh. 24:15, "But as for me, and my house, we will serve the Lord."
True holiness cannot be concealed; it will be a-stirring and aprovoking of others to be holy: as a holy man does not love to be happy alone, so a holy man does not love to be holy alone. A holy master loves to see a crown of holiness set upon every head in his family. Holiness is a very beautiful thing, and it makes those beautiful in whom it exists. In a holy master's eye, there is no servant so lovely and beautiful as he who has the beauty of holiness upon him.
A holy magistrate will labor to make both his servants and his subjects holy: as holy David, holy Asa, holy Isaiah, and holy Hezekiah did; he knows that the souls of his servants and subjects are the choicest treasure that God has committed to his care; he knows that every soul is more worth than his crown and kingdom; he knows that he must one day give up an account for more souls than his own, and therefore he improves his power and interest every way for the making of all holy under him. Louis the Ninth, king of France, took pains to instruct his poor kitchen-boy in the way to heaven, and being asked the reason of it, he answered, The poorest have a soul to save as precious as my own, and bought by the same blood of Christ. It is said of Constantine that in this he was truly great, that he would have his whole court gathered together, and cause the Scriptures to be read and opened to them, that they might be made holy courtiers, and so fitted for the court of heaven, into which no unclean person or thing can enter, Rev. 21:27. It grieved an emperor that a neighbor of his should die before he had done him any good. Ah, it is the grief of a holy magistrate to see others die before they are made holy. The great request of a holy magistrate, living and dying, is this, "Lord, make this people a holy people! Oh, make this people a holy people!"
Are you a holy kinsman, a holy friend; then you will labor to make your kindred holy, and your friends holy; as holy Cornelius did, as you may see in Acts 10:24, "Cornelius was waiting for him and had called together his relatives and close friends to meet Peter." And in verse 33, says Cornelius to Peter, "So I sent for you at once, and it was good of you to come. Now here we are, waiting before God to hear the message the Lord has given you." [Just so, in John 1:39, 49, and 4:28-30.] Devout Cornelius gets his kinsmen and near friends together, that they also might be partakers of the grace and mercy of God with him. He had experienced a work of grace and holiness upon his own heart, and he uses his best endeavors that they might experience the same on theirs.
A holy Christian is like a magnet, which draws to itself first one iron ring, and that another, and that a third. As there is a natural instinct
in all creatures to propagate their own kind, as in beasts, birds, and fish; so there is a holy, a spiritual instinct in all gracious hearts to propagate grace and holiness in whatever hearts they can. Look! as fire will assimilate and turn everything that comes near it into its own nature, so will a holy heart labor to make all that comes near him like himself. Look! as one drunkard labors to make another, and one swearer another, and one wanton another, and one thief another, and one idle person another, and one fearful person another, and one doubtful person another, and one erroneous person another, etc.—just so, one holy heart labors to make another holy heart; one gracious heart labors to make another gracious heart. [It is a true saying in science, that it is the most natural act or work of every living thing to produce another like unto itself.]
He who is humble will labor to make others humble, he who is sincere will labor to make others sincere, he who is faithful will labor to make others to be faithful, he who is fruitful will labor to make others fruitful, and he who is watchful will labor to make others watchful. A heart that is truly holy will labor, by prayers, reproofs, tears, example, counsel, and commands—to make others like himself. He knows that there is no love, no wisdom, no care, no pains —compared to that which he takes with his own heart, compared to that which is laid out to make unholy hearts holy. And therefore he prays and weeps, and weeps and prays, that holiness may be written upon all that his name is written upon; he learns and teaches, and he teaches and learns, and all that he may teach and learn others to be holy; he counts it not worth while to live in this world, were it not for the glory of God, and the good of his own and others' souls.
But now, what shall we say of those people who are so far from being holy, who are so far from drawing others to be holy, that they do what they can to make those who are holy to become unholy, and who strongly tempt those who are unholy to be more unholy? These are agents and instruments for hell, and certainly such solicitors shall at last be most dreadfully handled by hellish tormentors. But,