Part 7
10. Tenthly, He who is really holy—will be holy in the use of earthly and common things, as well as in the use of spiritual and heavenly things. Titus 1:15. He will be spiritual in the use of mundane things; and heavenly in the use of earthly things. There is a silver vein of sanctity which runs through all his worldly concernments. If you look upon him in his eating and drinking—you shall find him holy. 1 Cor. 10:31, "So whether you eat or drink or whatever you do, do it all for the glory of God." If you look upon him in his buying and selling, in his paying and receiving—you shall find him holy: Isaiah 23:18, "And her merchandise and her hire shall be holiness to the Lord." Before Tyre's conversion, she labored to enrich herself by hook and by crook: all was fish which came to Tyre's net. Tyre could say anything, or do anything, or be anything—for gain. Oh —but when Tyre is converted and sanctified, then all her gettings and earnings, shall be holiness to the Lord. Tyre now shall write holiness upon all her wares and commodities. Tyre shall buy nothing, nor sell anything, nor exchange anything—but there shall be holiness written upon it. And Tyre shall be as well holy in using and improving of her merchandise and earnings, as she has been holy in the getting of them; for so it follows in the same verse, "But in the end her businesses will give their profits to the Lord. Her wealth will not be hoarded but will be used to provide good food and fine clothing for the Lord's priests." Tyre, before her conversion, hoarded up riches, and laid up her merchandise to spend upon her lusts, to spend upon her pride, and wantonness, and luxuriousness, etc. But now, being converted, she uses and improves what she has in the service of the Lord, and for the comfort, support, and relief of the poor and needy. When Tyre is once made holy, then Tyre will be holy in the use of all her earthly enjoyments.
If you look upon a holy man going to war, then you shall find holiness written upon the bridles of his horses: Zech. 14:20-21, "In that day shall there be upon the bridles, or bells, of the horses, Holiness unto the Lord. Yes, every pot in Jerusalem and in Judah shall be holiness unto the Lord Almighty." [Calvin renders it, stables of horses, which are the most stinking and contemptible places; and
yet these should be holily used.] Here is holiness written upon the bridles of the horses they ride on, and holiness written upon the cups and pots they drink in. A holy heart will be holy in the use of the mundane things which are for common use. Every piece of his life, shall savor of sanctity; and in all the parts of his common life you shall be able to discern something of the power of true religion.
He is holy in his commerce, and holy in his converse. Holiness is written upon his dealings with others, and upon his behavior towards his family and friends. Whatever he puts his hand to in his home, shall have holiness written upon it.
A holy man makes a Jacob's ladder of all his earthly enjoyments. All the comforts in his home, are as so many bright morning stars to lead him on in a way of holiness, and to lead him up to a holy God. Look upon a holy man in his vocation, and you shall find him holy. Look upon him in the use of common things, and you shall find him holy. Look upon him in his recreations, and you shall find him holy. The habitual frame and bent of his heart is to be holy in every earthly thing that he puts his hand unto. A spirit of holiness runs and shines in all the common actions of his life.
But now look upon those who have only the shows and appearances of holiness, and you shall find that they have but a worldly spirit in common things. Take them out of their religious duties, and you shall find them to be habitually earthly in the use of earthly things, and carnal in the use of carnal things, and worldly in the use of worldly things. All their religion, all their holiness, lies in a few religious duties; take them out of these, and you shall find them as carnal, as vain, as foolish, as filthy and as frothy, as light and as slight —as those who have not so much as a cloak of holiness upon them. But he who is really holy, will be holy as well out of duties as in duties. If you look closely upon him in all his worldly concernments, you shall find some footsteps of the awe, fear, dread, authority, and glory of God upon his spirit. Look! as an unholy heart is carnal in spiritual things, and earthly in heavenly things, and unholy in holy
things—just so, a man who is truly holy, he is as well holy in the ordinary affairs and actions of this life, as he is holy in any of the exercises of piety. But,
11. Eleventhly, True holiness is conformable to the holiness of Christ. The holiness of Christ is that first and noble pattern which real holiness makes us conformable to: 1 John 4:17, "As he is— so are we in this world." There is no grace in Christ—which is not in some degree formed in a holy heart. "Whoever claims to live in him must walk as Jesus did." 1 John 2:6. And therefore the work of grace and holiness is called a forming of Christ in the soul, Gal. 4:19. Holy hearts have the very prints, stamps, and impressions of the graces of Jesus Christ upon them: John 1:16, "Indeed, we have all received grace after grace from His fullness." Look! as face answers to face, so the graces which are in real Christians correspond to the graces which are in Jesus; there is such love as corresponds to the love of Christ, and such lowliness as corresponds to the lowliness of Christ, and such heavenly-mindedness as corresponds to the heavenlymindedness of Christ, and such meekness as corresponds to the meekness of Christ, and such patience as corresponds to the patience of Christ, and such faith as corresponds to the faith of Christ, and such zeal as corresponds to the zeal of Christ, and such fear as corresponds to the fear of Christ—in truth and reality, though not in degree and quantity.
Look! as in generation the child receives member for member; or as the paper receives from the press, letter for letter; or the mirror receives from the face, image for image; or as the wax receives from the seal, stamp for stamp—just so, holy hearts receive from Christ grace for grace. Look! as wine in the bottle is conformable to that in the butt, and as water in the cistern is conformable to that in the river, and as light in the air is conformable to that in the sun, and as milk in the saucer is conformable to milk in the breasts, and as money in the pocket is conformable to money in the bag—so the graces which are in a holy Christian, are conformable to the graces which are in Christ, 2 Cor. 3:17-18. To be a holy person is to
know a holy Christ, to be in love with a holy Christ, and to imitate the virtues of a holy Christ.
It was the height of Caesar's glory to walk in the steps of Alexander; and of Selymus, a Turkish emperor, to walk in the steps of Caesar; and of Themistocles to walk in the steps of Miltiades—just so, it is the height of a Christian's glory to tread in the virtuous steps of his dearest Lord. A holy heart counts it a great encouragement to him—to somewhat walk in the steps of that holy pattern which Christ has set him. Look! as the holy prophet did lay his mouth to the Shunammite's child's mouth, and his eyes to his eyes, and his hands to his hands, 2 Kings 4:34—just so, a holy Christian lays his mouth to the mouth of Christ, and his eyes to the eyes of Christ, and his hands to the hands of Christ, and his breasts to the breasts of Christ, and his heart to the heart of Christ: that is, he does in all things labor to resemble Christ, to be like to Christ; especially in those holy virtues which were most shining in the heart and life of Christ, 1 Pet. 2:9.
Now certainly they are far from being holy who count it a crime to be virtuous; and so are they who walk directly contrary to Jesus Christ. He was holy—but they are profane; he was humble—but they are proud; he was heavenly—but they are earthly; he was spiritual—but they are carnal; he was zealous—but they are lukewarm; he was meek —but they are contentious; he was charitable—but they are covetous; he was courteous—but they are malicious. Will you call these men holy? Surely not! But,
12. Twelfthly, He who is truly holy is much affected and afflicted with the unholiness of others. [Josh. 7:9; Psalm 69:9; Ezra 9:3; Neh. 9; Dan. 9; Micah 1:8; Jer. 13:17.] Psalm 119:53, "Horror has taken hold upon me, because of the wicked that forsake your law;" verse 158, "I beheld the transgressors, and was grieved, because they kept not your word;" verse 136, "Rivers of waters run down my eyes, because they keep not your law." By this hyperbolical phrase he sets forth the greatness of his sorrows, and that not
because his enemies had wronged him—but because they had dishonored his God. It was a great grief to him to see others agrieving his God.
Just so, Jer. 9:1-3, "Oh that my head were waters, and my eyes a fountain of tears, that I might weep day and night! oh that I had in the wilderness a lodging-place of wayfaring men, that I might leave my people, and go from them." But why does the holy prophet thus take on? why does he thus lament? why does he wish himself turned into waters, and into a fountain of tears? why does he prefer a habitation among the wild beasts, before his habitation among his own people? Why, the cause you have in the following words, "For they be all adulterers, an assembly of treacherous men, and they bend their tongues like their bow for lies: but they are not valiant for the truth upon the earth; for they proceed from evil to evil, and they know not me, says the Lord."
Just so, Ezek. 9:4, "And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh, and that cry for all the abominations that be done in the midst thereof." There were holy hearts in Jerusalem, who did sigh and cry, and cry and sigh for the wickedness of the times; the abominations of the times did lie in such full weight upon them, that they did fetch many a sigh from their hearts, and many a tear from their eyes. Holy hearts are able to tell you many sad stories of the groans, griefs, and gripes—which other men's sins has cost them. When most were a-sinning, God's marked ones were a-mourning; when others were with a high hand a-cursing, blaspheming, and a-rebelling, God's marked ones were deeply sorrowing; they mourned sincerely, they sighed greatly, they grieved wonderfully, they groaned lamentably, and that not for some —but for all, for all court sins, and church sins, and city sins, and family sins.
And so, holy Paul could not with dry eyes make mention of those belly-gods and earthworms that were in his time, Phil. 3:18. Just so,
holy Lot was much affected and afflicted with seeing and hearing of the wickedness of those among whom he lived, 2 Pet. 2:7-8. The Greek word for vexed, in verse 7, signifies to be oppressed under the wanton and wicked lives of the ungodly Sodomites, as a man who is oppressed under a heavy burden which he labors under, and would gladly be delivered from; or to be oppressed, as the Israelites were under their cruel Egyptian taskmasters. Ah, the sins, the wickedness of others—greatly affect the hearts of the saints! The Israelites did not more labor and sigh and groan under all their loads and oppressions, than many holy hearts do labor and sigh and groan under the load of wicked men's sins. And the Greek word for vexed, in verse 8, signifies to be tortured, tormented, and racked. [It is a metaphor taken from devices which they tormented people with.] Oh, their wickedness did torment and rack his righteous soul; he could not see nor hear of their wickedness—but his soul was as upon a rack!
Pambus wept when he saw a harlot take so much pains to deck and dress herself in splendid and costly apparel—and all to entertain a wanton lover, and so to make work for hell! Oh, it cannot but grieve a gracious soul—to see what pains poor sinners take to go to hell! A holy heart looks upon other men's sins as great dishonors done to his father, his king; and therefore he cannot but cry out with Croesus' son, who though he was born dumb—yet seeing some going about to kill his father, his tongue-strings unloosed, and he cried out, "Oh kill not king Croesus! Kill not my father!" Oh kill not my God, and my King! "Oh kill not, oh dishonor not my dear Father and Savior!" says a holy heart. Such is the love and high respect, which holy hearts bear to their heavenly Father, that they cannot but grieve, and mourn, and cry out when they see others to act treason against the crown and dignity of heaven. Elijah had rather die, than to see Ahab and Jezebel to cast contempt and dishonor upon his God.
[1.] A holy heart mourns for sin AS SIN, he weeps over the very nature of sin. He grieves for sin as it is the breach of a holy law, and as it is a dishonor to a holy God, etc., and therefore he
cannot but mourn for other men's sins as well as his own. [He who hates a thief as a thief, will hate a thief in another man's house as well as in his own. He who hates a toad as a toad, will hate a toad in other men's bosoms as well as his own; he who hates poison as poison, will hate poison in another man's hand as well as his own. Just so, he who hates sin as sin, will hate it wherever he sees it; and he who mourns over sin as sin, cannot but mourn over sin wherever he observes it.
[2.] By other men's sins, a holy man is put in mind of the badness of his own heart. Bernard makes mention of an old man, who, when he saw any man sin, wept and lamented for him; and being asked why he grieved so for other men's sins, answered, "He fell today, and I may fall tomorrow!" The falls of others puts a holy man in mind of the roots of sinfulness which are in himself. Other men's actual sins are as so many glasses, through which a holy man comes to see the manifold seeds of sin that are in his own nature, and such a sight as this cannot but melt him and break him.
[3.] A holy heart knows that the best way to keep himself pure from other men's sins, is to mourn for other men's sins. [1 Tim. 5:22; 1 Cor. 5:1-3; Eph. 5:11.] He who makes conscience of weeping over other men's sins--will rarely be defiled with other men's sins. He who mourns not over other men's sins is accessory to other men's sins: and first or last may find them charged upon his account. He who mourns not for other men's sins, is in danger of being ensnared by other men's sins. And how then can a holy man look upon other men's sins with dry eyes?
[4.] A holy man looks upon other men's sins as the crucifiers of his Savior. He looks upon the proud man's pride, as that which set a crown of thorns upon the sacred head of Christ—and this makes him sigh. He looks upon the swearer's oaths as the nails which nailed his blessed hands and feet to the cross—and this makes him grieve. He looks upon scorners as spitting upon Christ, and worldlings as preferring Barabbas before Christ—and this makes
him groan. He looks upon hypocrites as kissing and betraying of Christ, and he looks upon drunkards and wantons as giving gall and vinegar to Christ—and this makes him mourn. He looks upon other men's sins as having a hand in all Christ's torments—and this puts him upon the rack, and makes his very soul heavy, even to the death.
[5.] A holy heart knows that by mourning for other men's sins, he may be instrumental to keep off wrath, Ezek. 9:4, 6. How often did holy Moses by his tears—quench the wrath of an angry God! However, if wrath should break forth upon a nation—yet those who mourn for the abominations of the times, they shall be hidden in the day of God's public visitation, Isaiah 26:20. When the house is on fire, the father has a special care to provide for the safety and security of his children. When the lumber is on fire, a man will be sure first to secure his box of jewels. In times of common calamity, God will be sure to look after his jewels, his mourning ones. Though the lumber, the wicked, be burnt up on every hand in the day of God's wrath—yet he will be sure to preserve his jewels in the midst of the flames. [Isaiah 43:2-3; Dan. 3:17-28.]
Augustine, coming to visit a sick man, found the room full of mourners; he found the wife sobbing, the children sighing, and the kindred lamenting; whereupon he suddenly breathed forth this short —but sweet ejaculatory prayer, "Lord," says he, "what prayers do you hear—if not these?" So in times of common calamity, holy hearts may look up and say, "Ah, Lord, whose sighs, whose groans, whose tears will you hear—if not ours? Who are mourners in Zion, and who will you save and secure, in this day of your fierce indignation—if not we who have labored to drown both our own and other men's sins in penitential tears?"
[6.] A holy heart looks upon sinners' sins to contribute very much towards the bringing in of sore and sad changes upon a land and nation, Psalm 107:33-34. He knows that sinners' sins may turn rivers into a wilderness, and water-springs into dry ground,
and a fruitful land into a barren wilderness. He knows that sinners' sins may have a deep hand in provoking God to rain hell out of heaven upon a sinful nation, as he did of old upon Sodom and Gomorrah, and this sets him a-mourning. If one sinner destroys much good, as Solomon speaks, Eccles. 9:18, "Ah!" says he, "what a world of good will a world of sinners destroy then!" The serious thoughts of this makes him sigh. [Witness Achan, Manasseh, Jeroboam, Saul, Herod, Ahab, etc.]
[7.] A holy heart looks upon other men's sins as their bonds and chains, Acts 8:23, and this makes him mourn. When Marcellus, the Roman general, saw the multitude of captives that were taken in the city of Syracuse, the tears trickled down his cheeks. Ah, how can tears but trickle down a Christian's cheeks when he sees multitudes, fast bound with the cords of their iniquity, trooping to hell? Who can look upon a sinner as a fast-bound prisoner to the prince of darkness, and not bemoan him?
If holy people thus mourn for the wickedness of others—then certainly those who take pleasure in the wickedness of others—who laugh and joy, who can make a sport of other men's sins—are rather monsters than men! There are none so nearly allied to Satan as these, nor any so resemble Satan as much as these! (The devil always joys most when sinners sin most!) To applaud them, and take pleasure in those who take pleasure in sin—is the highest degree of ungodliness!
Doubtless are they unholy—who tempt and entice others to be unholy. Neither are they holy who only talk of other men's sins—but never sigh for other men's sins. Neither are they holy who insult over the iniquities of others—but never mourn for the iniquities of others. Neither are they holy who can rail, reproach, and revile others for their sins—but have neither skill nor will to lament over others' sins —and yet this age is full of such wretches! Certainly that man's holiness will be found to be of the right stamp at last, who can evangelically mourn for other men's sins as well as his own. But,
13. Thirteenthly, He who is truly holy—he loves the word, and is affected and taken with the word for its holiness and purity. Psalm 119:140, "Your word is very pure, therefore your servant loves it." A pure heart embraces the word for its purity, 1 Pet. 2:2; Psalm 12:6-7, and 18:30. Just so, holy Paul in Romans 7:12, "Therefore the law is holy, and the commandment holy, and just, and good." Well, and what then? Why, says he, verse 22, "I delight in the law of God after the inward man." But is this all? No, says he, verse 25, "With the mind I myself serve the law of God." Holy Paul delights in the law as holy, and serves the law as holy, just, and good. A holy heart is taken with the word for its spirituality, divinity, and purity. Just so, in Psalm 19:8-10, "The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean," (that is, the doctrine which teaches the true fear of God,) "enduring forever: the judgments of the Lord are true and righteous altogether; more to be desired are they than gold, yes, than much fine gold: sweeter also than honey and the honeycomb:" or, as the Hebrew has it—sweeter than the dropping of honeycombs. [These several titles—law, statutes, testimony, commandments, judgments—are used interchangeably for the whole word of God.]
The whole word of God, as it is a pure word, a clean word, so it rejoices a holy heart; and so it is sweeter than the very droppings of honeycombs. It is more sweet than those drops which drop immediately and naturally, without any force or art—which is counted the purest and the sweetest honey. There is no profit nor pleasure compared to that which the purity of the word yields to a holy heart.
But now unholy hearts they are affected with the word as it is dressed up with fine high notions—which are but mysterious nothings. They are taken with the word, as it is clothed with arts, parts, and elegance of phrase. They are pleased with the word, as it is appareled with a spruce wit, or with silken expressions, or with some fancy elocution. Augustine confesses that the delight which he took before his
conversion in Ambrose's sermons, was more for the eloquence of the words—than the substance of the matter. Just so, many are taken more with the wit, elocution, action, high notions, and far-fetched expressions that are in a sermon—than they are taken with the spirituality, divinity, weight, and holy worth that is in a sermon! These are like those children who are more taken with the fine flowers which are strewed about the dish—than they are with the food which is in the dish; and who are more taken with the pretty wild-flowers which grow in the field—than they are with the good corn that grows there. [In great fairs and markets, the peddler and the ballad-singer who sell toys and trifles, have many children and fools hanging upon them; but those who are wise and prudent attend those shops where there are the best and richest commodities. You know how to apply it.]
But now, as the prudent farmer is taken more with a few handfuls of sound grain, than he is with all the colorful weeds which are in the field—just so, a holy heart is more taken with a few sound truths in a sermon, than he is taken with all the strong lines, and high strains, and flourishes of wit with which a sermon may be decked up! Some are taken with the word—as the profession of it brings in customers into their shops, and keeps up their credit in the world. Others are taken with the word—as it seems to tickle their ears and please their fancies. Some are affected with sermons—because of the elegance of the style, eloquence of the words, smoothness of the language, and gracefulness of the delivery. And these deal by sermons as many men do by their bouquets, which are made up of many picked sweet flowers, which, after they have smelled to them a while—cast them into a corner. Just so, these, after they have commended a sermon, after they have applauded a sermon—they cast away the sermon. They smell to the sermon, and say "It is sweet, it is sweet!" But shortly they throw it away, as a bouquet that is withered, and of no further use.
When a man who is sick and unhealthy is at a table which is furnished with variety of wholesome dishes, you know he easily and
readily passes over all the most wholesome and nourishing dishes, and falls a-piddling and picking here and there upon kickshaws and puff-paste, which have little or no substance in them. Just so, unsound, unholy hearts, when God has prepared his table, and made a feast of fat things for their souls in the ministry of his word—they easily and readily pass over those sound, solid, and savory truths which are prepared for their strength and nourishment, and fall apiddling and picking upon some new-coined phrases, or some quaint expressions, or some seraphical notions! And no wonder, for they are not sound within—their hearts are under a great malady. The Israelites would not be satisfied with wholesome diet—but they must needs have quails as picking meat; well, they had them, and while they were at their picking meat, the wrath of God came upon them. The application is as easy, as it is dreadful.
But now a holy heart savors the word, and relishes the word, and is affected and taken with the word—as it is a holy word, a substantial word, a pure word, a clean word, and as it begets holiness, and nourishes holiness, and increases holiness, and as it works towards the completing and perfecting of holiness.
QUESTION. But how may a person know whether he loves the word, and is affected and taken with the word—as it is a holy word, or not?
ANSWER.
[1.] First, By what has been already said. But because the question is weighty, I further answer—
[2.] In the second place, He who loves the word, and who is affected and taken with the word as it is a holy word—he loves the WHOLE word of God, and he is affected and taken with one part of the word as well as another. Every law of God is a holy law, and every statute is a holy statute, and every command is a holy command, and every promise is a holy promise, and every threatening is a holy
threatening, and every exhortation is a holy exhortation; and, therefore, he who loves any part of the word as a holy word, he cannot but love every part of the word, because every part of the word is holy. [As the wise philosopher delights in all Aristotle, and the prudent physician in all Galen, and the clever orator in all Tully, and the understanding lawyer in all Justinian—just so, a holy man delights in all the Bible. The Jewish Rabbis were accustomed to say that "upon every letter of the law there hangs mountains of profitable matter."]
And indeed he loves no part of the word as holy—who loves not every part of the word as holy. Every chapter in the book of God is a holy chapter, and every verse is a holy verse, and every line in that book is a holy line, and every word in every line is a holy word! He who loves a chapter as it is a holy chapter—he loves every verse in that chapter as a holy verse. And he who loves every verse as a holy verse—he loves every line as a holy line. And he who loves every line as a holy line—he loves every word in every line as a holy word.
Upon easy commands he reads holiness—and upon difficult commands he reads holiness. Upon comfortable commands he reads holiness—and upon laborious commands he reads holiness. And therefore he loves all, and embraces all, and endeavors a conformity to all. A holy heart dares neither to dispute with that word, nor make light of that word, where he reads holiness engraved upon it. To a holy heart, there is no command of God which is unjust or unreasonable.
But now an unholy heart, though it may for some worldly advantages court and cry up some parts of the word—yet it is ready, with Judas, to betray and crucify other parts of the word. The whole Scripture is but one entire love-letter, despatched from the Lord Christ to his beloved spouse on earth. This love-letter is all written in golden letters, and therefore a holy heart cannot but be taken and affected with every line in this letter. In this love-letter there is so much to be read of the love of Christ, the heart of Christ, the kindness of Christ,
the grace of Christ, and the glory of Christ—that a holy heart cannot but be affected and taken with it. The whole word of God is a field— and Christ is the treasure that is hidden in that field. The whole word of God is a ring of gold—and Christ is the diamond in that ring, and therefore holy heart cannot but love, and embrace, and endeavor to conform to every line. Luther was accustomed to say that he would not take all the world for one leaf of the Bible. And Rabbi Chija, in the Jerusalem Talmud, says that all the world is not of equal value with one word out of the law.
[3.] Thirdly, A man who is affected and taken with the word as it is a holy word—he is ALWAYS affected and taken with it! He loves it and takes pleasure in it, as well in adversity as in prosperity: Psalm 119:59, "Your statutes have been my songs"—yes, but where?—"in the house of my pilgrimage," or "pilgrimages," as the Hebrew has it. [The saints have commonly looked upon themselves as pilgrims and strangers in this world, Gen. 47:9, 39; Psalm 12:19; Heb. 11:9-10, etc.] When David was in his banishments, being hunted Saul, Absalom, and others—then the word of God was music to him—then it was matter of joy and rejoicing to him; his whole life was the life of a pilgrim and stranger; now as a pilgrim he sojourns here, and at another time as a stranger he sojourns there. No man could take more pleasure, joy, and contentment in the rarest and choicest music —than David did in the word of God; and that not only when he was in his royal palace—but also when he was in the house of his pilgrimage.
He who loves the word, and that delights in the word for its holiness and purity—he will love it and delight in it in health and sickness; in strength and weakness; in honor and disgrace; in wealth and want; in life and in death. The holiness of the word is a lasting holiness, and so will every man's affections be towards it who loves it, and is taken with it for its holiness and pureness.
Some there are, who cry up the word, and who seem to be much affected, delighted, and ravished with the word, (as Herod, Ezekiel's
hearers, and the stony ground was, Ezek. 33:30-33, and Mark 4 and 6, etc.) while the word is either a cheap word to them, or a profitable and pleasing word to them, or while it is courted and countenanced in the world, or while it is the path to preferment, or a key to enlargement, etc. But when the word gets within them, and discovers their own sinfulness and wretchedness to them; when it shows them how Christless, and graceless, and lifeless, and helpless, and hopeless they are; when it discovers how far they are from heaven, and how near they are to hell, Jer. 44:15, 29; oh, then their hearts begin to rise against it, and to cry out, "Away with it! It was never good days, since we have had so much preaching and hearing!" Or when the word comes to be scorned, slighted, disgraced, opposed, or persecuted, oh, then they turn their backs upon it, and quickly grow weary of it.
Strabo notes that the Iassians delighted themselves with the music of an excellent harpist—until they heard the market-bell ring; upon which they all ran away to the market! Just so, let these men but hear the market-bell of lust, or the bell of profit, or the bell of pleasure, or the bell of applause, or the bell of honor, or the bell of error, or the bell of superstition sound in their ears—and immediately they will run from the sweet music of the Word—to follow after any of these market-bells. But now a man who loves the word, and who is affected and taken with the word as it is a holy word—no bell can ring him from the word! No disgrace, no affliction, no opposition, no persecution—can take him off from loving the word, and from taking pleasure in the word. The cause of his love is abiding and lasting, and therefore his love must be lasting and continuing.
This is not to say, that a holy heart may not sometimes be more affected and taken with the word than at some times than at other times—as when a man enjoys much communion with God in the word; or when God speaks much peace and comfort to the soul by the word; or when God assures a man more clearly and fully of the goodness and happiness of his condition by the word; or when God lets in very much quietness, or quickness, or sweetness, or seriousness, or spiritualness into a man's spirit by the word. Oh, then
a man may more than ordinarily be affected and taken with the word.
But now, though a holy Christian is not at all times in the same degree and measure taken with the word—yet take such a Christian when he is at worst, and you shall find two things in him:
(1.) you shall find in him a holy love to the word;
(2.) you shall find in him a real love to holy Christians.
[4.] Fourthly, He who loves the word, and who is affected and taken with the word as it is a holy word—he is most affected and taken with those parts of the word which most incite to holiness, which most promote holiness, and which most provoke to holiness. "But now you must be holy in everything you do, just as God—who chose you to be his children—is holy. For he himself has said—You must be holy because I am holy." 1 Peter 1:15-16. (I shall give you light into these words when I come to open the holiness of God to you.)
Just so, Mat. 5:48, "But you are to be perfect, even as your Father in heaven is perfect." Our summum bonum in this world consists in our conformity to the heavenly pattern. In all imitations it is best to choose the most perfect pattern. There is nothing more laudable and commendable than for a Christian to endeavor more and more to resemble his God in the highest perfections of righteousness and holiness. Just so, Eph. 5:15-16, "So be careful how you live, not as fools but as those who are wise; redeeming the time, because the days are evil." Christians must walk precisely, wisely, exactly, accurately. As the carpenter works by line and rule, so a Christian must walk by line and rule; he must labor to get up to the very top of godliness; he must go to the utmost of every command, as the original word imports.
Just so, Phil. 2:15, "You are to live clean, innocent lives as children of God in a dark world full of crooked and perverse people. Let your lives shine brightly before them." God's sons should be spotless sons,
that is, they should be without all such spots as are inconsistent with sonship or saintship.
Just so, in Col. 2:6, "Therefore as you have received Christ Jesus the Lord—walk in Him." They had received Jesus Christ as their Lord and Law-giver, they had received Christ as a ruling Christ, as a reigning Christ, and as a commanding Christ; and now the great duty incumbent upon them is to walk and live at such a rate of holiness as may evidence that they have thus received Christ.
Just so, in 1 John 2:6, "He who says he abides in him, ought himself also to walk even as he walked." Christians are to set all Christ's moral actions before them as a pattern for their imitation, John 13:15. In Christ's life—a Christian may behold the picture or lineaments of all virtues—and accordingly he ought to order his life in this world. To walk as Christ walked is to walk humbly, holily, justly, righteously, meekly, lowly, lovingly, fruitfully, faithfully, uprightly, with an "as" of quality or likeness—but not with an "as" of equality; for that is impossible for any saint on earth—to walk so purely, so holily, so blamelessly, so unspottedly, so spiritually, so heavenly as Christ walked; that is, with an "as" of equality. To walk as Christ walked is to slight the world, and despise the world, and make a footstool of the world, and to live above the world, and to triumph over the world as Christ did; that is, with an "as" of quality— but not with an "as" of equality. To walk as Christ walked is to love those who hate us, to pray for those who persecute us, to bless those who curse us, and to do good to those who do evil to us; but still with an "as" of similitude—but not with an "as" of equality, Mat. 5:44-47. To walk as Christ walked is to be patient, and silent, and submissive, and thankful, under the vilest reproaches, the heaviest afflictions, and the greatest sufferings, 1 Pet. 2:20-23; with an "as" of quality— but not with an "as" of equality.
Now a holy heart that is taken with the holiness of the word—he is certainly taken most with those parts of the word which most call for holiness, and which most strongly press the soul to make a progress
in holiness. I have given you a taste of some of the most principal scriptures that do incite most to holiness, and I shall leave it to your own consciences to give in witness for you or against you, according to what you find in your own spirits. Certainly to a holy man there are no prayers, no sermons, no discourses, no conferences, no books, nor no parts of scripture—which can compare to those which most encourage and provoke to holiness. But,
[5.] Fifthly and lastly, He who loves the word, and who is affected and taken with the word as it is a holy word—he highly prizes and values the holy dispensers of the word for their work's sake, Acts 10:24-26; Gal. 4:14. Isaiah 52:7, "How beautiful on the mountains are the feet of those who bring good news, who proclaim peace, who bring good tidings, who proclaim salvation, who say to Zion—Your God reigns!" If the very feet of those who brought good tidings, though they were afar off, and sweaty, dusty, and dirty from traveling upon the mountains, were so desirable and amiable, honorable and comfortable; oh then what were their faces, what were their messages! Surely they were much more amiable and desirable.
Just so, in 1 Thes. 5:12,13, "And we beseech you, brethren, to know them which labor among you in the Lord, and admonish you; and to esteem them very highly" (or, more than abundantly, as the Greek has it) "in love for their work's sake; and be at peace among yourselves." Their work is to bring Christ and your souls together, and to keep Christ and your souls together. Their work is to turn you from darkness to light, and from the power of Satan to Jesus Christ. [Acts 26:16-18. If a minister had as many eyes as Argus to watch, as many heads as Typheus to plan, and as many hands as Briareus to labor—he might find employment enough for them all in the faithful discharge of his ministerial function.]
Their work is gradual: first, they are to bring you to a saving acquaintance with Christ; and then they are to bring you to a holy acceptance of Christ; and then they are to bring you to a willing resignation of yourselves to Christ; and then they are to bring you to
a sweet and blessed assurance of your interest in Christ, and so to fit you and prepare you for a glorious fruition of Christ. Therefore certainly their work is high and honorable, excellent and eminent, laborious and glorious; and why, then, should you not have a high and honorable esteem of them, even for their work's sake?
I have read of Ambrose, that being about to leave the church of Milan, the people of the place flocked about him, laid hold of him, protesting that they had rather lose their lives than lose their pastor, beseeching him to remain, and to promote among them the gospel and government of Christ, professing and promising, for his encouragement, their ready submission to Christ. Chrysostom's hearers were accustomed to say, that they had as good be without the sun in the sky, as to be without Chrysostom in the pulpit. Some of the ancients have long since concluded that Herod might have kept his oath, Mark 6:23—and yet have spared John Baptist's head, because John's head, John's life, was more worth than all Herod's kingdom. O sirs, shall Titus Sabinus' dog bring food to the mouth of his dead master, because sometimes he gave him a crust of bread; and will not you highly love, honor, and esteem of those pastors who feed your souls with the bread of life, yes, with that bread that came down from heaven?
Certainly the more any man is affected and taken with the holiness of the word, the more highly they will honor and prize the holy and faithful dispensers of the word. Holy men know that their place is honorable, their calling honorable, and their work honorable; and therefore they cannot but honor them. Holy men know that if they do not honor them, they dishonor him whose ambassadors they are. Holy men know that Christ takes all the affronts which are put upon them as put upon himself, and will accordingly revenge them, as you may see by comparing these scriptures together. [Luke 10:16; Mat. 22:4, 8, 21:33, 44, and 23:37-39; 2 Chron. 36:14, 22; 2 Sam. a. 1, 7, compared with 12:31.]
Ambassadors are inviolable by the law of nations. David never retaliated so harshly, as he did to the Ammonites, who despitefully used his ambassadors that he sent unto them, when they shaved off one half of their beards, and cut off their garments in the middle, etc. I have read that Rome was destroyed to the ground for some abuses that were offered to an ambassador that was sent unto it. And the Romans sacked the famous city of Corinth, and razed it to the ground, for a little discourtesy that they offered to their ambassadors. No wonder then, if God deals so severely with those who slight his ambassadors, who come with messages of grace and favor from the King of kings and Lord of lords, and whose great work is to make a firm, an everlasting peace between God and sinners' souls, and that all differences between God and them may be forever decided, and a free trade to heaven fully opened and maintained. As for such as slight, scorn, and despise the holy and faithful dispensers of the word, I think they are as far from real holiness as hell is from true happiness. And so, doubtless, are those who grumble at the expense of a penny for the maintenance of that divine candle that wastes itself to give light to them, that will rather die to save charges than spend a little money to save their souls, 2 Cor. 12:14-16.
14. In the fourteenth place, A man who is really holy will be holy among the unholy. He will retain and keep his holiness, let the times be ever so unholy. Principles of grace and holiness are lasting; they are not like the morning cloud nor the early dew, Psalm 119:112, and 106:3; 1 John 3:9-10. Holy Abraham was righteous in Chaldea; holy Lot was just in Sodom; holy Job was upright in the land of Uz, which was a place of much profaneness and superstition; holy Nehemiah was courageous and zealous in Damascus; and so was holy Daniel in Babylon. The different generations wherein these holy men lived were wholly devoted to wickedness and superstition— and yet these precious souls had wholly devoted themselves to godliness.
And of the same spirit, mind, and metal was holy David. Psalm 119:20, "My soul breaks for the longing it has to your judgments at
all times." Let the times be ever so dangerous, licentious, superstitious, or erroneous—yet David's heart was strongly carried forth to God's judgments—that is, to his word; for under this title, "judgments," you are to understand the whole word of God.
And so there were some in Sardis who were of the same spirit with the worthies above mentioned: Rev. 3:4, "You have a few names even in Sardis who have not defiled their garments, and they shall walk with me in white, for they are worthy." In polluting times pure hearts will keep themselves pure. A holy heart will keep himself undefiled, even in defiling times; when others are besmeared all over, he will keep his garments white and clean. Let the times ever so often turn, you shall find that he who is really holy will be holy under every turn. No turns shall turn him out of a way of holiness: Job 17:9, "The righteous shall hold on his way, and he who has clean hands shall be stronger and stronger."
A man who is really holy—will be holy among the holy, and he will be holy among the unholy. If you look upon him among unholy friends, unholy children, and unholy servants—you shall find him holy. If you look upon him among unholy neighbors—you shall find him holy. If you look upon him among unholy buyers and sellers—you shall find him holy. If you take him at his table—you shall find him holy. If you take him in his shop, in his commerce—you shall find him holy. If you take him in his family—you shall find him holy. If you take him in his closet—shall find him holy. If you take him in his journeyings—you shall find him holy. If you take him in his recreations—you shall find him holy.
True holiness is like that famous Queen Elizabeth, 'always the same'. The godly man is four square. Cast him where you will, like a dice, he falls always sure and square. Just so, cast a holy man where you will, and into what company you will—yet still he falls sure and square for holiness. True holiness is a part of the divine nature; it is of such a heavenly complexion, that it will never alter. If the times should be so sad and bad that holy people should not be able to hold fast their
estates, their liberties, their trades, their lives, their religion—yet they will still hold fast their holiness.
A holy Christian is like gold. Cast gold into the fire, or into the water; cast it upon the ash-heap, or into the pleasant garden; cast it among the poor or among the rich, among the religious or among the licentious; yet still it is gold, still it retains its purity and excellency. Just so, cast a holy Christian, a golden Christian, into whatever condition you will, and into what company you will—yet still he will retain his purity, his sanctity! Yes, the worse the times are, the more a holy man studies holiness, and prefers holiness, and prizes holiness, and practices holiness, that he may keep up the credit of holiness, and the credit of a holy God, and the credit of his holy profession in the world.
But now, such as have only a show of holiness, an appearance of holiness—these will be religious among the religious, and wicked among the wicked, Isaiah 9:17. They will be righteous among the righteous, and licentious among the licentious; they will be as the company is among which they are cast. With the good they will be good, and with the bad they will be bad. With the zealous they will be zealous, and with the superstitious they will be superstitious. With the lukewarm they will be lukewarm, etc. They are for all changing times and tides; they are for any turn that will serve their turn; for any mode that will bring pleasure or profit to them. They are like Alcibiades, of whom it was said that he was a man for all times; for he could swagger it at Athens, and take any pains at Thebes; he could live most sparingly at Lacidaemon, and live riotously among the Thracians, and hunt among the Persians. Just so, unholy men can accommodate themselves to the times, and comply with them, whatever they are. With Proteus they will transform themselves into all shapes. As the times change—so will they; what the times favor— that they will favor; what the times commend—that they will commend; and what the times cry up and admire—that they will cry up and admire; and what the times frown upon and condemn—that they will frown upon and condemn.
Look! as curious and well-drawn pictures seem to turn their eyes every way, and to smile upon everyone that looks upon them—just so, these can turn with the times; they can look as the times look, and smile as the times smile; they can talk with the times, and sail with the times. Sometimes they can act one part, and sometimes another part—as the times require. If the times require a large profession—they can make it. If the times require a rigid spirit against such as cannot comply with the times—they can act it. If the times demand them to leave their religion at the church door—they can leave it, etc. If the times call upon them to worship God according to the prescriptions of men—they can do it.
Oh—but give me a man who is really holy—and he will be holy though the times should be ever so unholy! Yes, the more licentious the times are—the more gracious he will labor to be.
15. In the fifteenth place—He who is really holy, ordinarily has holy AIMS and ENDS in his actings and undertakings. The glory of God is the mark—the bulls-eye which holy men have in their eyes. "For none of us lives to himself alone and none of us dies to himself alone. If we live, we live to the Lord; and if we die, we die to the Lord. So, whether we live or die, we belong to the Lord." Romans 14:7-8. They live not to themselves—but they live to him who lives forever. They live not to their own wills, lusts, greatness, and glory in this world—but they live to his glory, whose glory is dearer to them than their very lives. [John 7:18; Gen. 41:16; Dan. 2:23; Titus 2:10, 38; 1 Cor. 10; Rev. 12:11.] They make divine glory their ultimate end.
2 Cor. 4:5, "We preach not ourselves—but Christ Jesus the Lord;" that is, in our preaching we woo not for ourselves—but for Christ. [That Christian duties are esteemed by God—not by their acts but by their ends—is most certain.] We are no kin to those who speak two words for themselves, and hardly one for Christ. In all our preaching we eye the glory of Christ, we design the honor and exaltation of Christ. Real holiness is commonly attended with a single eye—just as
counterfeit holiness is commonly attended with a squint eye; squinteyed aims, and squint-eyed ends—do usually wait upon divided hearts. Take a holy man in the exercise of his gifts and graces for the good of men's souls, or take him in the exercise of charity for the good of men's bodies, and in both you shall find his eye fixed upon the glory of God. "If anyone speaks, he should do it as one speaking the very words of God. If anyone serves, he should do it with the strength God provides, so that in all things God may be praised through Jesus Christ. To him be the glory and the power forever and ever! Amen." 1 Peter 4:11
Look! as bright shining golden vessels do not retain the beams of the sun which they receive—but reflect them back again upon the sun— just so, those who are really holy, they do return and reflect back again upon the Sun of righteousness—the praise and glory of all the gifts, graces, and virtues that they have received from him. The daily language of their souls is, "Not unto us, Lord, not unto us, Lord—but to your name be all the glory!" Holy men make conscience of giving men their dues; how much more then do they make conscience of giving God his due? 1 Chron. 29:10, 18. Now, glory is God's due, and God desires nothing more than that we give him the glory due unto his name, as you may see in Psalm 29:1-2. Just so, in Psalm 96:7-8. There are three "gives" in those two verses, "Give unto the Lord," "give unto the Lord," "give unto the Lord the glory that is due unto his name!" Glory is God's right, and he demands his right; and this holy men know, and therefore they give him his right; they give him the honor and the glory which is due unto his name.
"So whether you eat or drink or whatever you do—do it all for the glory of God." 1 Corinthians 10:31. Holy hearts do habitually eye the glory of Christ in all things. When they eat—they eat to his glory; and when they drink—they drink to his glory; and when they sleep—they sleep to his glory; when they buy—they buy for his glory; and when they sell—they sell for his glory; and when they give—they give for his glory; and when they recreate themselves—they recreate for his glory: so when they hear preaching—they hear for his glory; and
when they pray—they pray for his glory; and when they fast—they fast for his glory; and when they read Scripture—they read for his glory; and when they come to the Lord's table—they come to his glory. In all secular and pious actions—holy hearts have a habitual eye to divine glory.
Do not mistake me; I do not say that such as are really holy do actually eye the glory of Christ in all their actions. Oh no—this is a happiness desirable on earth—but shall never be attained until we come to heaven. Selfish and base ends and aims, will too often creep into the holiest hearts—but holy hearts sigh and groan under them; they complain to God of them, and they cry for justice, justice upon them: and it is the strong and earnest desires of their souls to be rid of them. But take a holy Christian in his ordinary, usual, and habitual course, and he will have holy aims and ends in all his actions and undertakings.
But now such whose holiness is counterfeit, they never look at divine glory in what they do; sometimes their eye is upon their credit, and sometimes their eyes are upon applause; sometimes they have pleasure in their eyes, and sometimes they have profit in their eyes, and sometimes they have preferments in their eyes, etc., Mat. 6:5; John 6:26; Zech. 7:5-7. They will be very godly when they can make a gain of godliness; they will be very holy when holiness is the way to outward happiness; but this religious wickedness will double damn them at last! This is most certain, that some carnal or worldly consideration or other, always acts him who has not real principles of holiness in him. But he who is really holy makes the glory of God his center. "To God be the glory!" was once, and is still a holy man's motto.
QUESTION. But how may a person know when he makes the glory of God his aim, his end, in this or that service which he performs? I shall answer this question briefly thus—
ANSWER.
[1.] First, Such a man as makes the glory of God his aim, his end—he will do duty when all outward encouragements to duty fail. When the eye of men, the favor of men, the respects of men, and all other encouragements from men fail—yet then a holy man will hold up, and hold on in his work and way! Yes, when all outward encouragements from God shall fail—yet such a person will keep close to his duty! Hab. 3:17-18, "Even though the fig trees have no blossoms, and there are no grapes on the vine; even though the olive crop fails, and the fields lie empty and barren; even though the flocks die in the fields, and the cattle barns are empty, yet I will rejoice in the Lord! I will be joyful in the God of my salvation!" When all necessary and delightful mercies fail—yet he will not fail in his duty. Though God withholds his blessings—yet he will not withhold his service—in the lack of a livelihood he will be lively in his duty; when he has nothing to exist by—yet then he will live upon his God.
Though war and poverty come—yet he will not be lacking in his duty. There are three things in a holy heart, which strongly incline it to persevere when all outward encouragements fail. The first is a forcible principle—divine love, 2 Cor. 5:14; the second is a mighty aid—the Spirit of God, Phil. 4:12-13; the third is a high aim —the glory of God. But now, it is otherwise with those who have only a show of godliness. Let but their outward encouragements fail them; let but the eye, the ear, the applause of the creature fail them; if they cannot make some gain of their godliness, some profit of their profession, some advantage of their religion—they are ready, with Demas, to throw up and throw off all! Profit and applause are usually the baits that these men bite at; and if they miss these baits, then farewell profession, farewell religion, farewell all!
But now look—as Ruth kept close to her mother in the lack of all outward encouragements; just so, souls that eye the glory of God in duties, they will keep close to duties when all outward encouragements fail. Though outward encouragements be sometimes as a side-wind, or as oil, or as chariot wheels—means to move a Christian to go on more sweetly, easily, and comfortably in
the ways of God—yet when this wind shall fail, and these chariot wheels shall be knocked off—a real Christian will hold on his way, Job. 17:9.
[2.] Secondly, When a man aims at the glory of God in what he does, then he labors to hide and conceal all his human excellencies, which may any way tend to obscure, eclipse, or darken the glory of God. "For I resolved to know nothing while I was with you except Jesus Christ and him crucified. I came to you in weakness and fear, and with much trembling. My message and my preaching were not with wise and persuasive words, but with a demonstration of the Spirit's power, so that your faith might not rest on men's wisdom, but on God's power." 1 Corinthians 2:2-5.
Holy Paul handled holy things in such a manner, as much of God— and little or nothing of man could be perceived. In religious exercises, Paul seems to say to human eloquence and fleshly wisdom, to affected rhetoric and flattering oratory, "Stand afar off—come not near! I have now to do with God, and to do with souls, and to do with eternity—and therefore what have I to do with you?" Paul had an eye to divine glory in all that he did, and therefore he dared not tip his tongue and store his head with airy notions, or with "the enticing words of man's wisdom." Of all the apostles, Paul was most eminent and excellent in all human arts, abilities, and gifts—and yet in pious exercises he lays them all aside. 1 Cor. 14:18-19, "I thank God that I speak in tongues more than all of you. But in the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue."
The church of Corinth excelled all other churches in gifts—I do not say in grace—and many among them prided themselves up in the exercise of their gifts and tongues in their church assemblies, that so they might win the more credit and repute to themselves, of being men of great learning, reading, and abilities; but the holy apostle by his own example, labors to win them to decline all vain ostentation, and to work them to express themselves so as might be most for the
information, conviction, edification, and salvation of their hearers' souls. Holy Paul had much learning—and yet in pious exercises he used little. The Corinthians had less—and yet made such shows of it, even in their pious duties—as if in their minds—all the libraries in the world had been locked up.
This puts me in mind of what once I have read concerning a Rabbi, who had but little learning, and less modesty and ingenuity; for he usurping all the discourse at table where many were gathered. One commented concerning him, "For anything I know he may be learned; but I never heard learning make such a noise." The more learning—the less noise men will make; the less learning—the more noise men will make. The sun shows least when it is at the highest; and those waters are most deep which run most silent. They usually are men of the greatest abilities—who flaunt them least in pious works. [At one time, when Bernard had preached very eloquently, and the people much admired and applauded him—which much saddened him. The next day he preached a plain and powerful sermon without any rhetorical dresses, at which many curious, itching ears were unsatisfied—but himself and his lower-capacitated auditors were much pleased and delighted. And being asked the reason of it, he returned this answer, "Yesterday I preached Bernard —but today, I preached Jesus Christ.]
Mr. Dod was accustomed to say that "so much Greek and Hebrew in a sermon—was so much fleshly ostentation in a sermon!" The gilding upon the pill may please the eye—but it profits not the patient; the paint upon the window-pane may feed the fancy—but the room is rather the darker than the lighter for it. Painted glass in churches is more glorious—but plain glass is most perspicuous. When men come to church-work, to pulpit-work, all plainness must be used. Starched oratory may tickle the brain—but it is plain doctrine which informs the judgment, which convinces the conscience, which bows the will, and which wins the heart. That sermon has most learning in it—which has most plainness in it. And
therefore a great scholar was accustomed to say, "Lord, give me learning enough that I may preach plain enough."
Silly, ignorant people are very apt to dote upon that most, and admire that most—which they understand least; but prudent Christians judge of ministers not by their lungs—but by their brains; not by their throats—but by their hearts and lives; not by their voices and tones—but by the plainness, spiritualness, suitableness, and usefulness of their matter. It is observable throughout the Scriptures, that the profoundest prophets, and the greatest apostles, yes, and Christ himself, did commonly accommodate themselves to their hearers' capacities. [Holy Moses covered his glistening face with a veil when he spoke to the people.] They kept in and kept under all those human excellencies, the discovery of which might anyway cloud divine glory. Men who have their eyes upon divine glory—know that the more any acquired abilities, gifts, and excellencies appear in holy exercises—the more the name, honor, and glory of God is clouded, and the more those who have most of the indwellings of God are dissatisfied and disadvantaged; and therefore those who have real respect to divine glory, they draw as it were a curtain between all their human excellencies and pious exercises.
That none may think this is my private opinion, let me add a few sayings of theirs that have been eminent in acquired excellencies. Gregory Nazianzen, a holy and a weighty writer, compares curiosity and novelty of speech in the things of God unto lascivious dancing, and the arts of jugglers, whereby they deceive the senses of those who look on; and further says that simple, proper, genuine language was in holy things accustomed to be esteemed godliness. Eusebius tells us of some in his days, who to win upon the minds of men, did amaze them with fancy words. And it was a remarkable saying of golden-mouthed Chrysostom, as some call him, "When I first began to preach," said he, "I was a child, and delighted in rattles—in the applause of the people; but when I was a man, I began to despise them."
New phrases and expressions do many times make way for the introducing of new doctrines—as learned Paraeus observes: "For the most part," says he, "those who in points of divinity devise new terms and unusual expressions, do hide under them some new and strange doctrines; they wrap up their error in some intricate words and fancy distinctions." When our words in preaching differ from the style of the Holy Spirit, the people be in danger of turning aside to vain jangling, says Danaeus. Said that incomparable man, Peter Ramus: "Let us speak the words of scripture, let us make use of the language of the Holy Spirit, and forever abominate those who profanely disdain at the stately plainness of God's blessed book, and who think to correct the divine wisdom and eloquence, with their own infancy and sophistry." [The orators of Athens were then suspected, when they began to make excursions with florid expressions.] Said Seneca, "Sick men are not bettered by physicians' sugared words—but by their skillful hands."
Truth is most beautiful when most naked. Many mar the sweetness of the word, by perfuming it with their human eloquence and oratory. For a close, remember that God himself, the great master of speech, when he spoke from heaven, he made use of three different texts in a breath: Mat. 17:5, "This is my beloved Son," Psalm 7; "In whom I am well pleased," Isaiah 42:1; "Hear him," Deut. 18:15; which you may note against the squeamishness of such as disdain at the stately plainness of the Scriptures. But,
[3.] Thirdly, If you do really and actually aim at the glory of God in what you do, then the glory of God will swallow up all selfish aims and ends that may thrust themselves in upon the soul while it is at its work. Look! as Aaron's rod, Exod. 7:10-12, swallowed up the magicians' rods—so the glory of God will swallow up all carnal aims and ends. Look! as the sun puts out the light of the fire, so the glory of God will put out and consume all other ends. This is most certain—that which is a man's great end— that will work out all other ends. If you set up the glory of God as your chief end, that will by degrees eat out all selfish and base ends.
Look! as Pharaoh's lean cows, Gen. 41:4, ate up the fat, so the glory of God will eat up all those fat and worldly ends, which crowd in upon the soul in religious work. The keeping up of the glory of God as your great end, will be the keeping down and the casting out of all other ends.
[4.] Fourthly, He who really and actually aims at the glory of God in what he does—he will persevere in doing what God commands, though nothing for the present comes of it. If his eye is truly fixed upon divine glory, a command of God shall be enough to carry him on in his work. Psalm 27:8, "When you said, Seek my face, my heart said unto you, Your face, Lord, will I seek." When the glory of God is a man's mark, his heart will sweetly echo and graciously comply with divine commands: Jer. 3:22, "Return, O backsliding children, and I will heal your backslidings. Behold, we come unto you; for you are the Lord our God." God's commands fall with great power and force upon that man's heart, who has divine glory in his eye. One word from God will command such a soul to a gracious compliance with what God requires: Psalm 119:4-5, "You have commanded us to keep your precepts diligently. Oh that my ways were directed to keep your statutes!" As soon as God lays a command upon a Christian—he looks up to heaven for power to turn that precept into practice. "Oh that my ways were directed to keep your statutes! Oh that I were as holy as God would have me to be! Oh that I were as humble and lowly as God would have me to be! Oh that I were as heavenly and spiritual as God would have me to be! Oh that I were as pure and perfect as God would have me to be!"
Just so, verse 48, "My hands will I lift up to your commandments, which I have loved." Many there are, who thrust away your commandments with all their might—but I lift up my hands to your commandments. Many there are, who will strain themselves to take a comfort—but I strain myself to lift up your commandments. Many there are, who will stretch out their hands to take a reward—but I stretch out my hands to take hold on your commandments. To give a little more light into these words: Sometimes the lifting up of hands