Part 8
betokens admiration; when men are astonished and ravished they lift up their hands: "I will lift up my hands to your commandments," that is, I will admire the goodness, the holiness, the righteousness, the purity and excellency of your commandments. Again, we lift up our hands when we betake ourselves to refuge: God's commands are the saint's refuge. When they house and shelter themselves under the wings of God's commands they are safe. Again, men lift up their hands when they take hold on a thing. Now gracious souls do take hold on God's commandments to do them, to practice them, and to express the life and power of them. Again, men lift up their hands to those things which are high and above them.
Now the commands of God are high—they are sublime, they are above us. They are sublime and high in regard of their original, they come down from God. They are sublime and high in regard of the matter of them, they are heavenly oracles, they are dictates of divine wisdom. They are sublime and high in regard of the difficulty of keeping of them, they exceeding all human strength. They are sublime and high in regard of their situation, they are situated in heaven: "Your word," says David, "endures forever in heaven." But yet as sublime and as high as they are, a man who has his eye upon divine glory will lift up his hands unto them; he will do all he can to express the pleasure that he takes in them, and the readiness of his soul to a holy compliance with them.
A man who has his eye upon divine glory, he will keep close to his work—to his hearing work, to his praying work, to his mourning work, to his repenting work, to his believing work, to his waiting work; though nothing comes on it, though he make no earnings of it, though comfort does not come, though joy and peace does not come, though assurance does not come, though enlargements do not come, though answers and returns from heaven do not come, though good days do not come, though deliverance does not come—yet such will keep close to their work that have their eye upon divine glory.
But now, such who eye not the glory of God in what they do, they quickly grow weary of their work; if they can make no earnings of their seekings and fastings and prayings—they are presently ready to throw up all, and to quarrel with God himself, as if God had done them an injury, Isaiah 58:1-4. [Compare these scriptures together: Psalm 44:12, 20; Cant. 3:1-3; Isaiah 26:8, 9, and 59:8-11; Hab. 2:1-3; Micah 7:7-9; Lam. 3:8, 44, compared with verse 24-26, 31-32. 40-41, 55.]
[5.] Fifthly and lastly, A man who really aims at the glory of God in this or that duty—he cannot be satisfied or contented with the performance of duties, without some enjoyments of God in duties. Without some converse and communion with God in duties, his soul cannot be satisfied; his soul thirsts and longs to see the beauty and the glory of the Lord in his sanctuary, and without this sight he cannot be quieted. "O God, you are my God, earnestly I seek you; my soul thirsts for you, my body longs for you, in a dry and weary land where there is no water. I have seen you in the sanctuary and beheld your power and your glory." Psalms 63:1-2
Here is the ordinance—but where is the God of the ordinance? Here is prayer—but where is the God of prayer? Here is the duty—but where is the God of duty? Here is enlargements—but where is the God of enlargements? Here are meltings and breakings of spirit— but where is the God of these meltings and breakings? Psalm 84:2, "My soul longs, yes, even faints for the courts of the Lord: my heart and my flesh cries out for the living God." The courts of the Lord, without spiritual converses with the living God, could not satisfy his soul: "Oh," says he, "here are the courts of the Lord, the courts of the Lord—but where is the living God? where is the living God? where is that God who makes men to live, and who makes ordinances to be living and lively ordinances to his children's souls? Oh, the courts of the Lord are very desirable—but the living God is much more desirable! The courts of the Lord are precious and glorious—but the living God is infinitely more precious and glorious! Here is the
mantle of Elijah—but where is the God of Elijah? 2 Kings 2:12-14. Here are the courts of the Lord—but where is the Lord of these courts?
It was the speech of holy Mr. Bradford, "that he could not leave a duty until he had found communion with Christ in the duty. He could not give off a duty until his heart was brought into a duty frame. He could not leave confession until he had found his heart humbled and melted under the sense of his sin. He could not give over petitioning until he had found his heart taken with the beauties of the things desired, and strongly carried out after the enjoyment of them. Neither could he leave thanksgiving until he had found his spirit enlarged, and his soul quickened in the return of praises."
And so it was with holy Bernard, who was accustomed to say, "O Lord, I never come to you but by you; I never go from you without you." A man who has his eye upon the glory of Christ—cannot put off his soul with anything below communion with Christ, in those pious services and duties that he offers up to Christ. Though the breasts of duty are sweet—yet those breasts will not satisfy the soul, except Christ lies between them, Cant. 1:13.
But now, men who have base, poor, low, and selfish ends in what they do, they can come off easily from their duties; though they find no spirit, no life, no warmth in duty—yet they can come off with contentment from duty. Though they have no communion, no converse at all with God in duty, though they have no pledges of grace, no pawns of mercy, no tastes of love, no relishes of heaven in a duty—yet they can come off from the duty with contentment and satisfaction of spirit. Let but others applaud him, and his own heart hug him—and he has enough.
16. In the sixteenth and last place—A man who is really holy speaks a holy language. [Psalm 45:1-2; Zeph. 3:9; Cant. 4:3. Compare these scriptures together—Proverbs 11:30, 12:18, and 25:11; Mat. 7:6, and 12:35; Col. 4:6; Eph. 4:29; Acts 26:25; John 6:25; 1 Pet.
4:11.] A holy heart and a holy tongue are inseparable companions. If there be grace in the heart—there will be grace in the lips. If the heart is pure—the language will be pure. Christ says his spouse's lips are like a thread of scarlet; they are red with talking of nothing but a crucified Christ; and they are thin like a thread, not swelled with other vain discourses. And verse 11, he tells you that "the lips of his spouse drop as the honeycombs," or drop honeycombs; and that "honey and milk are under her tongue." You know that Canaan was a land that flowed with milk and honey. Why? the language of the spouse was the language of Canaan; her lips were still dropping such holy, spiritual, and heavenly matter—as was as sweet, pleasant, profitable, desirable, and delectable to men's souls—as ever honey and milk was to men's palates or appetites. And as many were fed and nourished by milk and honey, so many were fed and nourished by the holy droppings of her lips.
Psalm 37:30, "The mouth of the righteous speaks wisdom, and his tongue talks of judgment." If the heart is holy—the tongue will be atalking wisely, fruitfully, feelingly, affectionately of that which may profit both a man's self and others. Proverbs 10:20, "The tongue of the just is as choice silver; but the heart of the wicked is little worth." Godly men's words are of more worth than wicked men's hearts! Look—as choice silver is known by its tinkling—so holy men are known by their talking. And as choice silver gives a clear and sweet sound—so the tongue of the just sounds sweetly and pleasantly in the ears of others. Look! as choice silver is highly prized and valued among men, so is the tongue of the righteous among those who are righteous. Look! as choice silver allures and draws the hearts of men to a love and liking of it—just so, the tongues of the righteous do allure and draw the hearts of men to a love and liking of virtue and goodness.
Verse 21, "The lips of the righteous feed many." They feed many by their exhortations, instructions, admonitions, and counsels. The mouths of the righteous are like the gates of some hospitable people, where many are fed. The lips of the righteous are a free and well-
furnished table—at which many are fed and nourished with the dainties of heaven to eternal life. Righteous men keep open house, they keep free hospitality for all comers and goers; and if they have not always bread in their hands—yet they have always grace in their lips, to feed many. Though they may be outwardly poor—yet they have a treasure within to enrich many.
The tongue is the instrument of a Christian's glory, and is so interested in the quality it expresses, that in the original it signifies both glory and the tongue—asthereby intimating that the chief glory of man is his tongue.
But now men that have only a show of godliness, they do practically say, "Our tongues are our own, and who shall control us?" Their speech is so far from administering of grace to their hearers, that it administers usually either matter of carnal mirth, or of contempt, or of scorn, or of sorrow and mourning. Certainly they have no holiness in their hearts—who have so much of hell, and the devil, and lusts in their mouths. [James 1:26, 27, and 3:8, 12; Mat. 26:73.]
I may say to most, "You are unholy people, your speech betrays you, your worldliness, your profaneness, your cursing, your swearing, your lying, your slandering, your reviling, your railing, your deriding, etc., does plainly evidence that you have no holiness in you." Well! remember this—a tongue that is set on fire from hell, is in danger to be set on fire in hell. Hell is for that man, and that man is for hell— who has so much of hell in his mouth. The devil is for that man, and that man is for the devil—who has so much of the devil in his mouth. Damnation is for that man, and that man is for damnation—who has so much of damnation in his mouth. The world is for that man, and that man is for the world—who has so much of the world in his mouth.
Whatever is in the heart will break out in the lips. If wickedness is in the heart—it will break out in the lips. Physicians say that the nature of diseases is as well known by the tongue as by the pulse. The
spiritual diseases that are in the heart will quickly discover themselves by the tongue. Wherever holiness is in the heart—it will break forth in the lips. A holy heart and a holy tongue are married together, and it is not in man to put them asunder. You shall sooner separate the soul from the body, than you shall separate a holy tongue from a holy heart.
And thus I have done with this use of examination. The Lord make you wise to lay these things to heart, that so you may know how it is likely to go with you in the eternal world.
Fifteen Motives for Unsanctified People
to Pursue Holiness
First, let me speak to unsanctified ones. Is it so, that real holiness is the only way to happiness, and that without holiness on earth— men shall never come to the beatifical vision or blessed fruition of God in heaven? Oh then, how should this provoke and stir up all unholy people to strive and labor, as for life, after this real holiness, without which they shall never come to have anything to do with God in everlasting happiness! etc.
Now that I may the better prevail with unsanctified souls, I shall,
First, propound some motives to stir and provoke their hearts to look and labor after real holiness, etc.
Secondly, I shall propose some means for the obtaining of holiness.
Thirdly, I shall endeavor to answer those objections, and remove those impediments, which hinder and keep men off from laboring after real holiness.
I. For the first, I shall propound these following motives and considerations to provoke all unsanctified people to seek after holiness.
1. First, Consider the necessity of holiness. It is impossible that ever you should be eternally happy—except you are holy. No holiness here—no happiness hereafter. The Scripture speaks of three bodily inhabitants of heaven—Enoch, before the law; Elijah, under the law; and Jesus Christ, under the gospel; all three eminent in holiness, to teach us, that even in an ordinary course there is no going to heaven without holiness. There are many thousand thousands now in heaven—but not one unholy one among them all!
There is not one sinner among all those saints; not one goat among all those sheep; not one weed among all those flowers; not one thorn or prickle among all those roses; not one pebble among all those glistening diamonds. There is not one Cain among all those Abels; nor one Ishmael among all those Isaacs; nor one Esau among all those Jacobs in heaven. There is not one Ham among all the patriarchs; not one Saul among all the prophets; nor one Judas among all the apostles; nor one Demas among all the preachers; nor one Simon Magus among all the professors. Heaven is only for the holy man--and the holy man alone, is for heaven. Heaven is a garment of glory—which is only suited to him who is holy. [Rev. 5:11, and 7:9; Heb. 12:22-23.] God, who is truth itself, and cannot lie, has said it—that "without holiness no man, shall see the Lord."
Mark that word "no man." Without holiness the rich man shall not see the Lord. Without holiness the poor man shall not see the Lord. Without holiness the noble man shall not see the Lord—and without holiness the base man shall not see the Lord. Without holiness the prince shall not see the Lord—and without holiness the peasant shall not see the Lord. Without holiness the ruler shall not see the Lord— and without holiness the ruled shall not see the Lord. Without holiness the learned man shall not see the Lord—and without holiness the ignorant man shall not see the Lord. Without holiness the husband shall not see the Lord—and without holiness the wife shall not see the Lord. Without holiness the father shall not see the Lord—and without holiness the child shall not see the Lord;. Without holiness the master shall not see the Lord—and without holiness the servant shall not see the Lord. "For faithful and strong is the Lord Almighty, who has spoken it," Josh. 23:14.
In this day some cry up one form—some another; some cry up one church state—some another; some cry up one way—some another; but certainly the way of holiness is the good old way, Jer. 6:16; it is the King of kings' highway to heaven and happiness: Isaiah 35:8, "And a highway will be there; it will be called the Way of Holiness. The unclean will not journey on it; it will be for those who walk in
that Way; wicked fools will not go about on it." Some men say, "Lo, here is the way!" Other men say, "Lo, there is the way!" But certainly the way of holiness is the surest, the safest, the easiest, the noblest, and the shortest way to happiness. Among the heathens, no man could enter into the temple of honor—but must first enter into the temple of virtue. There is no entering into the temple of eternal happiness, except you enter into the temple of holiness. Holiness must first enter into you, before you can enter into God's holy hill.
As Samson cried out, "Give me water—or I die!" or as Rachel cried out, "Give me children—or I die!" So all unsanctified souls may well cry out, "Lord, give me holiness—or I die! Give me holiness—or I eternally die!" [Psalm 15] If the angels, those princes of glory, fall once from their holiness, they shall be forever excluded from everlasting happiness and blessedness. If Adam in paradise fall from his purity, he shall quickly be driven out from the presence of divine glory. Augustine would not be a wicked man, an unholy man, one hour for all the world, because he did not know but that he might die that hour: and should he die in an unholy estate, he knew he would be forever separated from the presence of the Lord and the glory of his power.
O sirs, do not deceive your own souls; holiness is of absolute necessity; without it you shall never see the Lord! 2 Thes. 1:8-10. It is not absolutely necessary that you should be great or rich in the world —but it is absolutely necessary that you should be holy. It is not absolutely necessary that you should enjoy health, strength, friends, liberty, life—but it is absolutely necessary that you should be holy. A man may see the Lord without worldly prosperity—but he can never see the Lord except he be holy. A man may to heaven, to happiness, without honor or worldly glory—but he can never to heaven, to happiness, without holiness. Without holiness here, no heaven hereafter! Rev. 21:27, "And there shall in no wise enter into it anything that defiles." God will at last shut the gates of glory against every person who is without heart-purity.
Ah, sirs! holiness is a flower which does not grow in nature's garden. Men are not born with holiness in their hearts, as they are born with tongues in their mouths. Holiness is of a divine offspring—it is a pearl of price, which is to be found in no nature but a renewed nature —in no bosom but a sanctified bosom. There is not the least beam or spark of holiness in any natural man in the world: Gen. 6:5, "Every imagination of the thoughts of man's heart is only evil continually." Job 25:4, "How can man be clean who is born of a woman?" The interrogation carries in it a strong negation, "How can man be clean?" that is, man cannot be clean who is born of a woman! Man who is born of a woman, is born in sin, and born both under wrath and under the curse. "And who can bring a clean thing out of an unclean?" Job 14:4.
Isaiah 64:6, "But we are all as an unclean thing, and all our righteousnesses are as filthy rags." Romans 3:10-11, "There is none righteous, no not one; there is none who understands, there is none who seeks after God." Every man by nature is a stranger, yes, an enemy to holiness, Romans 8:7. Every man who comes into this world, comes with his face towards sin and hell, and with his back upon God and holiness. Such is the corruption of our nature, that, propound any divine good to it, it is entertained as fire by water or wet wood—with hissing. Propound any evil, then it is like a fire to straw; it is like the foolish satyr who made haste to kiss the fire; it is like that unctuous matter which, the naturalists say, sucks and snatches the fire to it, with which it is consumed.
All men are born sinners, and there is nothing but an infinite power that can make them saints. All men would be happy—and yet they naturally loathe to be holy. By all which you may clearly see that food is not more necessary for the preservation of natural life, than holiness is necessary for the preservation and salvation of the soul. If a man had the wisdom of Solomon, the strength of Samson, the courage of Joshua, the policy of Ahithophel, the dignities of Haman, the power of Ahasuerus, and the eloquence of Apollos—yet all these without holiness would never save him.
2. Secondly, Consider there is a possibility of obtaining holiness. Holiness is a golden mine that may be obtained—if you will but dig, and sweat, and take pains for it, Proverbs 2:2-7. Holiness is a flower of paradise that may be gathered. Holiness is a crown that may be put on. Holiness is a pearl of great price that may be obtained—if you will but part with the wicked man's trinity—the world, the flesh, and the devil—to enjoy it, Romans 13:12-14. Though some of the attributes of God be incommunicable—yet holiness is a communicable attribute; and this should mightily encourage you to look after holiness.
Well! sinners, remember this—it is possible that those proud hearts of yours may be humbled; it is possible that those hard hearts of yours may be softened; it is possible that those unclean hearts of yours may be sanctified; it is possible that those blind minds of yours may be enlightened; it is possible that those stubborn wills of yours may be tamed; it is possible that those disordered affections of yours may be regulated; it is possible that those drowsy and defiled consciences of yours may be awakened and purged; it is possible that those vile and polluted natures of yours may be changed and purified. There are several things that do witness that holiness is attainable; as
[1.] Witness God's promise to give his HOLY SPIRIT to those who ask. Luke 11:13, "If you then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to those who ask him?" The Holy Spirit is a gift more worth than a world, yes, than heaven itself —and yet, to make men holy, God is willing to give his Holy Spirit upon very easy terms—they shall have it for asking. The Spirit is a spirit of holiness; he is holy in himself, and the author of all that holiness that is in man. [John 3:6; Titus 3:5; 1 Cor. 6:11.] It is the Holy Spirit who most powerfully moves and persuades men to holiness who presents holiness in its beauty and glory to the soul. It is the Holy Spirit who sows seeds of holiness in the soul. It is the Holy Spirit who causes those seeds to grow up to maturity and
ripeness. Nothing can come from the Holy Spirit but that which is holy. The Holy Spirit is the great principle of all the holiness that is in the world; and this Holy Spirit God has engaged himself to give to those who are unholy. "I will also sprinkle clean water on you, and you will be clean. I will cleanse you from all your impurities and all your idols. I will give you a new heart and put a new spirit within you; I will remove your heart of stone and give you a heart of flesh. I will place My Spirit within you and cause you to follow My statutes and carefully observe My ordinances." Ezekiel 36:25-27. The Holy Spirit is a gift—a free gift—a noble gift—a precious gift—a glorious gift—which God will bestow upon the unclean, upon the unsanctified, that they may be cleansed and sanctified, and so fitted for the Lord's service and use. It is possible that you may be holy, 2 Tim. 2:21; witness,
[2.] His holy WORD—which he has given on purpose to make men holy, and to keep men holy. His commandments are holy, just, and good. His threatenings are holy, just, and good. And all his promises are holy, just, and good. [Deut. 4:6-9: Romans 7:12: Luke 1:70-76.] The Holy Scriptures were written with a finger of holiness, so as to move us to holiness, and to work holiness in us. The whole word of God is an entire love-letter to provoke us to holiness, and to promote holiness in us. Holy commands should sweetly persuade us to holiness; and holy threatenings should divinely force us to holiness; and holy promises should effectually allure us—to the love of holiness, to the embracing of holiness, and to the practice of holiness. The great design of God, in sending this sacred volume in golden letters from heaven, was to enamor men with the love and beauty of holiness. Again, it is possible that you may attain to true holiness; witness,
[3.] Those holy AMBASSADORS that he has sent on purpose to turn men from "darkness to light, and from the power of Satan to Jesus Christ." Their great business and work is to treat with you about holiness; it is to woo you to match with holiness, and to follow after holiness; it is to remove all impediments
that may in any way hinder your embracing of holiness; and it is to propose all manner of encouragements that may win you over to make holiness your great all, Acts 26:18, and 2 Cor. 5:18-20. Again, it is possible that you may be holy; witness,
[4.] The holy EXAMPLES of all the patriarchs, prophets, apostles, and saints which are left on record, on purpose to provoke you to an imitation of them in holiness. Their holy examples, as so many shining stars, are left upon record to influence us to holiness. In the holy examples of those who are now triumphant in heaven, you may run and read that holiness is attainable. In their holy examples, as in so many looking-glasses, you may see that holiness is a jewel which may be procured. By that holiness which others have reached to, sinners may see that it is possible that they may be made saints. Again, it is possible that you may be holy; witness,
[5.] All those NOTORIOUS sinners that the Scripture declares have been sanctified and made holy. To instance only in a few: ADAM, you know, was created in an estate of innocency, integrity, and perfect holiness, Gen. 1:26; he being made in the image of God, and after the likeness and similitude of God. It was agreed upon in the parliament of heaven that man should be made glorious in holiness; and so he was, for he was made after God's own image. And this the apostle clearly and fully evidences in that famous scripture, Eph. 4:22-24. [In this scripture he speaks plainly of the renovation of that knowledge, holiness, and righteousness that Adam once had—but lost it by his fall, Psalm 8:46; Gen. 2:20.]
Adam was invested and endowed with righteousness and holiness in his first glorious estate. With righteousness, that he might live fairly, justly, evenly, and righteously towards man; and with holiness, that he might live wisely, lovingly, reverentially, and holily towards God; and that he might take up in God as his chief good, as his great All. Adam's first estate was a state of perfect knowledge, wisdom, and
understanding; it was a perfect state of holiness, righteousness, and happiness. There was nothing within him but what was desirable and delectable; there was nothing outside him but what was amiable and commendable; nor anything about him but what was serviceable and comfortable.
And yet, in the height of all his glory—Adam falls to apostasy and open rebellion against God! He takes part with Satan against God himself; he transgresses his righteous law, he affronts his justice, he provokes his anger, he stirs up his wrath against himself and his posterity. The sin of Adam was a voluminous sin! All kinds of notorious sins were bound up in it—as backsliding, rebellion, treason, pride, unbelief, blasphemy, contempt of God, unthankfulness, theft, murder, and idolatry, etc.
The philosopher being asked which was the best member of the body, answered, "The tongue; for if it is good, it is the best trumpet of God's glory." And being asked again which was the worst member of the body, answered, "The tongue; for if it be bad, it is the worst firebrand of hell." Just so, if any should ask me, Which was the best creature of God? I would answer, "Man in honor before his fall." If you should ask me, Which is the worst? I must answer, "Man in his fall."
Adam was once the wonder of all understanding, the mirror of wisdom and knowledge, the image of God, the delight of heaven, the glory of the creation, the world's great Lord, and the Lord's great darling! But being fallen, ah how low, how poor, how miserable, how sottish, how senseless, how brutish, yes how much below the beast which perishes, was he! And yet God pardoned, changed, and sanctified him, and stamped his image of holiness afresh upon him, when he made a covenant with him in Christ, Gen. 3.
Just so, MANASSEH, he was a notorious sinner, he was a sinner of the greatest magnitude; his sins reached up to heaven, his soul was ripe for hell, he had sold himself to work all manner of wickedness!
"Manasseh was twelve years old when he became king, and he reigned in Jerusalem fifty-five years. He did what was evil in the Lord's sight, imitating the detestable practices of the pagan nations whom the Lord had driven from the land ahead of the Israelites. He rebuilt the pagan shrines his father Hezekiah had destroyed. He constructed altars for the images of Baal and set up Asherah poles. He also bowed before all the stars of heaven and worshiped them. He even built pagan altars in the Temple of the Lord, the place where the Lord had said his name should be honored forever. Manasseh even sacrificed his own sons in the fire in the valley of the son of Hinnom. (Here was inhuman superstition, and inhuman cruelty—to offer his own children in sacrifice to the devil.) He practiced sorcery, divination, and witchcraft, and he consulted with mediums and psychics. He did much that was evil in the Lord's sight, arousing his anger. Manasseh even took a carved idol he had made and set it up in God's Temple! Manasseh led the people of Judah and Jerusalem to do even more evil than the pagan nations whom the Lord had destroyed when the Israelites entered the land." 2 Chronicles 33:1-9.
The actions of rulers become rules for the common people's actions; and their example passes as current as their coin. The common people dare practice the very worst of wickedness that they see acted in a scarlet robe; they are like warm wax, easily receiving impressions from the seals of great men's vices; they make no bones of it to sin by prescription, and to damn themselves with authority. The heathen brings in a young man, who hearing of the adulteries and wickednesses of the gods, said, "What, they do thus and thus— and shall I abstain from it?" So say most, when great ones are greatly wicked, "Why, they do thus and thus—so why should we abstain from it?" The Egyptians esteemed it graceful, and their duty, to halt on that leg on which their king limped; most men think it a grace to imitate the greatest authority in their most graceless actings, which made the poet say,
"Subjects and kingdoms commonly do choose The manners that their princes daily use."
Verse 10, "The Lord spoke to Manasseh and his people, but they ignored all his warnings." He was settled in idolatry, and stopped his ears against all the counsel and admonitions of the prophets who were sent to reclaim him. Now who would ever have thought that one so abominably wicked and wretched should ever have obtained such favor with God, as to be pardoned, renewed, and sanctified? and yet, verse 12-13, "But while in deep distress, Manasseh sought the Lord his God and cried out humbly to the God of his ancestors. And when he prayed, the Lord listened to him and was moved by his request for help. So the Lord let Manasseh return to Jerusalem and to his kingdom. Manasseh had finally realized that the Lord alone is God!" He now acknowledges Jehovah to be the true God, and renounces all other gods, that he may cleave to God alone. There is no heart so wicked—but grace can make it holy.
Just so, PAUL was once so great a sinner, that had he stepped but one step further, he had fallen into the unpardonable sin against the Holy Spirit.
In 1 Tim. 1:13 you have a brief survey of his great transgressions. He was a blasphemer. He blasphemed God and Christ, and his ways and truth; he made a mock and scoff at holiness. He made nothing of blaspheming that God whom he should have feared, and of blaspheming that Christ whom he should have sweetly embraced, and of blaspheming those truths which he should have readily entertained. Paul was a great proficient in the school of blasphemy, he made nothing of belching out blasphemy in the very face of heaven. And he was a persecutor too: he persecuted holiness to the death, Acts 9 and 26:11; yes, he was mad in persecuting the poor saints and servants of Christ; he did all he could to make their lives a hell, and to rid them out of this world; he thought them not worthy to live, though they were such worthies of whom this world was not worthy, Acts 8:3. He was a ravening and an untired wolf that was never weary in worrying Christ's little flock, and in sucking out the blood of his lambs. Yes, and he was an injurious person too: he made no conscience of wronging others, or of disregarding that
golden rule, "Do to others as you would have others do to you," Mat. 7:12. This royal law, this standard of equity, he regarded not; he made nothing of throwing men and women into prison, and of compelling them to blaspheme by his cruelty and wicked example. He spared no gender—but practiced the highest cruelty upon all who had anything of sanctity in them. He would hazard the torments of hell, rather than not be a tormenter of the saints here; and the more active any were in holiness, the more injurious was he to them.
And yet behold this blasphemer, this persecutor, this injurious person, became a sanctified Christian, an eminent saint, a pattern of holiness to all Christians in all ages.
Once more, witness that sad roster of unsanctified people who are mentioned in 1 Cor. 6:9-10, "Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God." These monstrous sinners and prodigious sins were enough to have brought another flood upon the world, or to have provoked the Lord to rain hell out of heaven upon them, as once he did upon Sodom and Gomorrah, or to have caused the ground to open and swallow them up, as once it did Korah, Dathan, and Abiram—and yet behold some of these are changed and sanctified! verse 11, "And that is what some of you were! But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God." Oh, the infinite goodness! Oh, the infinite grace! Oh, the infinite wisdom and power of God—which has pardoned, washed, sanctified, and cleansed such guilty, filthy, and polluted souls! The worst of sinners should never despair of being made saints, considering what unholy ones have been made holy. [Matthew, Zaccheus, Mary Magdalene, the jailer, and the murderers of Christ, Acts 2 are clear instances of this truth.] It is possible that you may be made holy; witness,
[6.] All those sanctified ones among whom you live, who once were as unholy, or more unholy, it may be, than ever you were. The sanctified husband is a clear witness to the unsanctified wife—that she may be sanctified, 1 Cor. 7:14, 16; 1 Pet. 3:1, 6. The sanctified father is a witness to the unsanctified child— that he may be sanctified. The sanctified master is a witness to the unsanctified servant—that he may be sanctified. The sanctified prince is a witness to his unsanctified people—that they may be sanctified. The sanctified minister is a witness to his unsanctified hearers—that they may be sanctified. The same Spirit, the same grace, the same power, the same presence which has sanctified any of these, may sanctify all of these. There is no heart so unholy—but a holy God can make it holy! There is no spirit so unclean—but a Holy Spirit can make it clean. Well, sinners! there are many living and standing witnesses of divine grace among you, and around you, which do sufficiently declare that it is possible that you may be sanctified and saved. Again, it is possible that you may be sanctified and made holy; witness,
[7.] The oath of a holy God. Ezek. 18:31-32, and 33:11, "As surely as I live, declares the Sovereign Lord, I take no pleasure in the death of the wicked, but rather that they turn from their ways and live. Turn! Turn from your evil ways! Why will you die, O house of Israel?" "As surely as I live" is the form of an oath, and is much used in the Scripture by God himself. Wicked men are very hardly persuaded to believe that God is willing that they should be sanctified and saved; and therefore God puts his oath on it—that he is infinitely more willing that wicked men should turn from their evil ways and be sanctified and saved, than that they should perish in their sins and be damned forever.
"As surely as I live" is a weighty oath, and imports the certainty of that which follows: it is absolute, without evasion or revocation. "As surely as I live and am God—I have no pleasure in destroying and damning of souls—but desire that they would turn from their evil ways, and that they would be sanctified and saved. Let me not live,
let me be no longer a God—if I would not have the wicked to live and be happy forever." The possibility of your being holy, God has confirmed by an oath, and therefore you may no longer question it.
The Egyptians, though heathens, so hated perjury, that if any man did but swear by the life of the king, and did not perform his oath, that man was to die, and no amount of gold was to redeem his life. And do you think that a holy God does not stand more upon his oath than heathens, yes, than the worst of heathens? Certainly he does! Lastly, it is possible that you may be holy; witness,
[8.] The great designs and undertakings of Jesus Christ to make lost man holy. His great design in leaving his Father's bosom and coming into this world, was the destroying, the dissolving of the works of the devil: 1 John 3:8, "The reason the Son of God appeared was to destroy the devil's work." Sin is Satan's work, and Christ comes to destroy it, and break it all in pieces. Men's sins are Satan's chains, by which he links them fast to himself. But Christ was therefore manifested that he might loose and knock off these chains. Satan had knit many sinful knots in our souls—but Christ comes to untie those knots. Satan had laid many snares—but Christ comes to discover and to break those snares.
It was the great design of Christ in the divesting of himself, as it were, of his divine honor, glory, and dignity, and in his taking on him the nature of man—to destroy Satan, and to sanctify the souls of men, Phil. 2:6-8, 15; Heb. 2:11, 14-15. It was the great design of Jesus Christ in giving of himself for us—in giving his soul, his body, his life, to justice, to death, to wrath for us—that he might redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works, Titus 2:14.
The crown of holiness was fallen from our heads, and Christ freely and willingly uncrowns himself, that once more we might be crowned with holiness, immortality, and glory. Christ was resolved that he would lose all that was near and dear unto him—that he
would recover our lost holiness for us. Christ knew that heaven would have been but a poor purchase—had he not purchased holiness for us. As heaven is but a base thing without God, so heaven is but a base thing without holiness. It is holiness, which is the sparkling diamond in the ring of happiness; a man were better be holy in hell than unholy in heaven; and therefore Christ ventures his all for holiness.
The great design of Christ in redeeming of souls with the choicest, the purest, the costliest, the noblest blood which ever ran in veins— was that they should "serve him in righteousness and holiness all the days of their lives," Luke 1:74-75. In a word, Christ would have never taken so great a journey from heaven to earth—but to make men holy. Christ would have never taken upon him the form of a servant —but to make us the servants of the most high God. Christ would have never lain in a manger, he would have never trod the wine-press of his Father's wrath—but to make you holy. He prayed, he sweat, he bled, and he hung on the cross—all to make you holy. He was holy in his birth, and holy in his life, and holy in his death, and holy in all his sufferings—and all to make you holy. The great design of Christ in all he did, and in all he suffered, was to make man holy. And thus you see by all these arguments that holiness is attainable.
3. Thirdly, Consider this—that real holiness is the honor and the glory of the creature; and therefore the apostle links holiness and honor together. 2 Cor. 3:18, and Eph. 5:27; 1 Thess. 4:3-4, "For this is the will of God, even your sanctification, that you should abstain from fornication; that everyone of you should know how to possess his vessel in sanctification and honor." The vessel is man's body—which is the great utensil or instrument of the soul, and contains it as in a vessel. Now the sanctity and chastity of this vessel is the honor of a Christian. Even bodily purity is a Christian's glory. He who keeps his vessel in holiness, keeps it in honor. Holiness is the greatest dignity that mortal man is capable of; it is man's highest promotion, it is his highest exaltation. Holiness is the true grandeur and the true nobility of the soul.
Deut. 26:19, "And to make you high above all nations which he has made, in praise, and in name, and in honor, and that you may be an holy people unto the Lord your God." There is nothing which lifts a people so high, and which makes them so truly famous and glorious —as holiness does. Holiness is the praise, the renown, the crown, and glory of a people. Holiness is the diadem, the beauty, and the excellency of a people. Holiness is the strength, the honor, and the riches of a people. Holiness is the image of God, the character of Christ. Holiness is a beam of the divine nature, a spark of glory, it is the life of your lives, and the soul of your souls. It is only holiness, which makes men to excel in honor all other people in the world.
Look! as God's holiness is his glory, and the angels' holiness is their glory, and the church's holiness is their glory, Exod. 15:11; Isaiah 6:2, 3; Psalm 93:5; Eph. 5:27—just so, the holiness of any particular person is the glory of that person. Why was Jabez reputed more honorable than his brethren—but because he was more holy than his brethren? 1 Chron. 4:9-10, "Jabez was more honorable than his brothers. His mother had named him Jabez, saying, 'I gave birth to him in pain.' Jabez cried out to the God of Israel, 'Oh, that you would bless me and enlarge my territory! Let your hand be with me, and keep me from evil, that it may not grieve me!' And God granted his request." Holiness is the truest and the greatest nobility and honor in the world.
Romanus, the martyr, who was born of noble parentage, entreated his persecutors that they would not favor him for his nobility; "for it is not," said he, "the blood of my ancestors—but my Christian faith, which makes me noble." David thought it not so happy nor so honorable a thing to be a king in his own house, as to be a doorkeeper in God's house. Solomon did prefer the title of Ecclesiastes, that is, a soul reconciled to the church, before the title of the king of Jerusalem. Holy Theodosius, the emperor, preferred the title of a member of the church, before that of the head of the empire, professing that he had rather be a saint and no king, than a king and no saint. And Luther had rather be a Christian dunce than a pagan
emperor. These holy men well knew that holiness was the top of all their honor and glory.
Well, sinners, remember this, that holiness is the high and ready way to the highest honor; and therefore, as ever you would be truly honorable, labor to be truly holy. Great swelling titles are but as so many rattles, or as so many feathers in men's caps, without holiness. He who can be content to live without holiness, must be contented to see his honor entombed while he lives. Honor without holiness is but a wind that will blow a man the sooner to hell. Honor without holiness is but a great nothing, a glorious illusion. [Acts 25:23, "So the next day Agrippa and Bernice arrived at the auditorium with great pomp." That is, with great phantasy or vain show. All the honor, pomp, and accolade of this world is but a phantasy.]
Many a man has been the worse—but where lives that man who has been ever the better, for his worldly honor? A man swelled with honor, without holiness, is like a man in a dropsy, whose bigness is his disease. Well, let ambitionists, and all others who hunt after the breath of popular applause, know that that honor which attends holiness is the truest honor, the highest honor, the greatest honor, the happiest honor, the surest honor, the purest honor, and the most lasting and abiding honor. Mollerus, upon Psalm 73:20, concludes that wicked men's earthly honors and accolades are but as idle dreams, and their splendid braveries but dreamy fantasies. Adonibezek, a mighty prince, is quickly made to eat scraps from under the table with the dogs, Judges 1:7. And Nebuchadnezzar, a mighty conqueror, turned a-grazing among the oxen, Dan. 4:28. And Herod is reduced from a conceited god—to be the most loathsome of men, a living carrion attacked by the vilest of creatures, upon his affront of his Creator, Acts 12:23. And great Haman feasted with the king one day, and made a feast for crows the next, Esther 7:10. But that honor which accompanies holiness is honor that will abide with a man, that will to the grave with a man, yes, that will to heaven with a man.
Some heathens have been weary of their honors—but the honor that attends holiness is no burden to a Christian. Others have rejected honors when they have been offered to them, because of the trouble and danger which attends them. High seats are always uneasy, and crowns are usually stuffed with thorns. But the honor which attends holiness is a rose without prickles, it is a crown without thorns. That honor which springs from a root of holiness shall be both sanctified and sweetened by God, so as that it shall not hurt nor harm a gracious soul. Ah, sinners! sinners! if you will be ambitious, be ambitious of that honor which comes in with holiness, for there is no honor compared to that honor. The Romans were insatiable in their desires after worldly honor, which is but as a blast, a shadow, a dream. Oh, how much more insatiable should you be in your desires and endeavors after that honor that is linked to holiness, and that is substantial and lasting!
To stir you up to look after real holiness, consider,
4. Fourthly, That holiness is very attractive, drawing, and winning. It draws love, it draws desire, it draws delight. Holiness is like a precious perfume, whose savor spreads itself, and is pleasing and delightful to all who come near it: 2 Kings 4:9-10, "She said to her husband—I am sure this man who stops in from time to time is a holy man of God. Let's make a little room for him on the roof and furnish it with a bed, a table, a chair, and a lamp. Then he will have a place to stay whenever he comes by." The holiness of the prophet's spirit, the holiness of his principles, the holiness of his behavior, and the holiness of his life, did so allure and win upon this great lady, that she becomes an importunate suitor to her husband that he might be lovingly, freely, courteously, and commodiously entertained and accommodated as often as he came that way. [History tells us of many infidels that have been won to the Christian faith by the holy lives of the saints, etc.]
Just so, Acts 2:46-47, "Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together
with glad and sincere hearts, praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were being saved." That which did grace and ingratiate these holy converts into the favor of the people, was the exercise of their grace and holiness. It was their sweet unity, their noble charity, their holy familiarity, their blessed harmony, their singular sincerity, and their Christian constancy, which brought them into favor with all the people.
Visible holiness is a loadstone which will draw eyes and hearts after it: 1 Pet. 3:1, "Wives, in the same way be submissive to your husbands so that, if any of them do not believe the word, they may be won over without words by the behavior of their wives." A holy life is a winning life, Phil. 2:15, and 1 Cor. 7:16. The holy life of the wife may be the conversion of the husband; the holy, the wise, the watchful, the circumspect life of the wife may issue in the salvation of the husband. Many a husband has been won to Christ by the holy life of the wife; and many a wife has been won by the holy life of the husband. Many a servant has been won by the holy life of the master; and many a master has been won by the holy life of the servant.
Sozomen reports, that the holy life of a poor captive Christian maid, made a king and all his family to embrace the Christian faith. I have read of Cecilia, a poor maiden, who, by her holy and gracious behavior in her martyrdom, was the means of converting four hundred to Christ. Many a soul has been won by the silent oratory of a holy life. ["Monica won her husband from being an impure Manichee, not by force of argument—but by purity and chastity of life," says Augustine.] Justin Martyr confesses that the constancy of Christians in their piety and sufferings was the chief motive that converted him to Christianity. "For I myself," says he, "was once a Platonist, and did gladly hear the Christians reviled: but when I saw they feared not death, nor any of those miseries which did most frighten all other men, I began to consider with myself that it was impossible for such men to be lovers of pleasure more than lovers of piety; and that made me first think of turning Christian."
There is nothing that has that influence upon the judgments of men to persuade them, upon the consciences of men to awe them, upon the mouths of men to stop them, upon the hearts of men to convince them, and upon the lives of men to reform them—as holiness, 1 Pet. 2:12, "Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us." What Plato once said of his moral virtue —namely, that if it could be seen with bodily eyes it would be beloved of all, and draw all hearts to itself—that is most true of this theological grace, holiness. Holiness is so beautiful and so lovely a thing, that it renders men amiable and lovely in the very eyes of their enemies. Tilligny, for his rare virtues, was rescued from death by his greatest enemies at the massacre of Paris. Holiness makes a man's face to shine, as it did Moses his, and Stephen's. Nothing pleases the eye nor wins the heart, like holiness. What is gold to godliness, gifts to grace, parts to piety? A spark, a ray, a beam of holiness, will certainly have an influence upon the spirits of men, either to restrain them or change them, or allay them or sweeten them, or win them, or one way or another to better them.
Look! as the unholy lives of many professors do occasion some to blaspheme God, others to belie God, others to withstand God, and others to forsake God; look, as the looseness of many Christians does work some to reproach Christ, others to deny Christ, others to refuse Christ, others to revile the good ways of Christ, and others to oppose and despise the faithful followers of Christ: as Lactantius reports, that the loose lives of many Christians was made by the heathens the reproach of Christ himself, "How can we think the master to be good, whose disciples we see to be so bad?" And Salvian also complains that the loose walking of many Christians was made by the heathen the reproach of Christ himself, saying, "If Christ had taught holy doctrine, surely his followers would lead better lives." And further, the same author relates how the heathens did reproach some Christians, who by their lewd lives made the gospel of Christ to be a reproach: "Where," said they, "is that good law which they believe? Where are those rules of godliness which they learn? They read the
holy Gospel—and yet are unclean; they hear the apostles' writings— and yet are drunk; they follow Christ—and yet disobey Christ; they profess a holy law—and yet do lead impure lives."
Now I say, look, as the unholy lives of many professors is a dishonor to God, a reproach to Christ, a scandal to religion, a blot to profession, and a grief to many whom God would not have grieved, Ezek. 13:22—just so, the power of holiness, the practice of holiness, is very influential upon the worst of men, to win and work them to the Lord, and to a love and liking of his ways. The holy lives of the saints made the very heathens to say, "Surely this is a good God, whose servants are so good." Ambrose's holiness did very much draw out the heart of Theodosius, the emperor, to him. And the holiness of Paphnutius did very much draw out the heart of Constantine the Great to him. There is nothing which gives a man that heart-room and that hearty room in the souls of others—as holiness. It is the holy man who is a man of a thousand. [2 Thes. 1:3-5, read it.] But,
5. Fifthly, Consider that real holiness is the excellency of all a man's excellencies. As holiness is the glory of God, a part of the divine nature, a spark of heaven, a ray of glory—so it is the excellency of all a man's excellencies. Holiness is the excellency of all our natural excellencies, it is the excellency of all our moral excellencies, and it is the excellency of all our intellectual excellencies. Look! as God's holiness is the excellency of all his excellencies, as the angels, who best know what is the top of his excellency, do evidence by that threefold repetition, "Holy, holy, holy," Isaiah 6:3; these multiplied acclamations of holiness denote the superlative eminency, excellency, and perfection of God's holiness. Both among the Hebrews and among the Grecians the holiness of God is the excellency of his omnisciency, omnipotency, and omnipresence. It is the excellency of his eternity, immutability, and fidelity; it is the excellency of his wisdom, love, care, and goodness.
Psalm 111:9, "Holy and reverend is his name." God's name comes to be reverend by holiness. If his name were not holy, it would never be
reverend. And why is God called so often "the holy one," but to show us that holiness is the very top of all his glory and excellency. [Exod. 15:11. That which God accounts his highest honor is his holiness.] God could not be glorious in anything if he were not glorious in holiness. That which speaks his power to be glorious power, is his holiness; and that which speaks his wisdom to be glorious wisdom, is his holiness; and that which speaks his mercy to be glorious mercy, is his holiness, etc, Were not the power of God a holy power, it could never be a glorious power; were not the wisdom of God a holy wisdom, it could never be glorious wisdom; and were not the mercy of God holy mercy, it could never be glorious mercy, etc.
Just so, the holiness of a man is the glory and excellency of all a man's excellencies; it is the perfection of all a man's perfections. In paradise, man's perfect holiness was his perfect blessedness; and in heaven, man's perfect holiness will be his perfect happiness, Heb. 12:23. Holiness adds an excellency to all a man's excellencies. That which adds an excellency to a man's wisdom is holiness. When a man's wisdom is a holy wisdom, then it is excellent wisdom. Just so, holy courage is excellent courage, and holy zeal is excellent zeal, and holy knowledge is excellent knowledge, and holy faith is excellent faith, and holy love is excellent love, and holy fear is excellent fear. It is the adding of holiness to all these, which renders these virtues truly excellent; it is holiness, which is the top of all these royalties.
Look! as all ciphers signify nothing except you add a figure before them—just so, all the excellencies which are in men, whether they are natural, moral, or acquired, they signify nothing except you add holiness to them. [0000000—these signify nothing; but if you do but add a figure to them, 10000000, then they signify much.] Birth and breeding, wit and wealth, honor and learning—are but the shadows of nobleness and true excellency; it is holiness, which is the soul and substance of all; and without holiness all other things are of no worth, all other excellencies have no excellency at all in them.
Naaman was general of the king's army; he was a man in great favor with his prince, a man much honored among the people for being a deliverer to them. He was also a mighty man in valor—but he was a leper, 2 Kings 5:1. This "but he was a leper" was a cloud upon all his glory; it was a veil upon all his honor, greatness, and nobleness. Just so, to say, there is a wise man—but unholy; and there is a great man —but unholy; and there is an sincere man—but unholy; and there is a noble man—but unholy; and there is a valiant man—but unholy; and there is a good-natured man—but unholy; and there is a learned man—but unholy, etc. What is this "but unholy," but a cloud of darkness upon all the excellencies which are in these people? But let holiness be but added to each of these, and then they will shine as so many suns.
Holiness is a garment that sets off arts, and parts, and all other excellencies that are in man; let but this garment be lacking, and the nakedness of all things will quickly appear. And this made Jerome to say that he had rather have Paul's heavenly graces, than the purple of kings with their kingdoms. Look! as a precious jewel set in gold makes that much more glorious which was glorious before—just so, holiness adds beauty, splendor, and glory to a man's parts, birth, honor, and estate, etc. But,
6. Sixthly, Consider that holiness is not only an honor and an ornament to the person who has it—but it is also an honor and an ornament both to the people and places to whom he stands related. [Just so, holy Eliakim was a throne of glory to his father's house, Isaiah 22:23.] The holiness of the father is an honor and ornament to the child—just so, was Abraham's to Isaac. And the holiness of the child is an honor and an ornament to the father—just so, was Isaac's to Abraham. The holiness of the husband is an honor and ornament to the wife—just so, was Abraham's to Sarah. And the holiness of the wife is an honor and an ornament to the husband—just so, was Sarah's to Abraham. Just so, in Proverbs 12:4, "A virtuous woman is a crown to her husband." [The Hebrew is, a woman of strength, or a valiant woman; that is, a woman who is
made strong and valiant by grace, by holiness, to withstand sin, to conquer temptation, and to triumph in affliction, etc.] A crown is the top of honor, it is the top of royalty and glory; why! a virtuous wife is such a thing! A sweet, a good-natured wife is as a gold ring upon her husband's finger; a gifted wife is as a gold chain about her husband's neck; but a holy virtuous wife is as a crown upon her husband's head.
The holiness of the prince is an honor and an ornament to the people; and the holiness of the people is an honor and an ornament to the prince. The holiness of the master is an honor and an ornament to the servant; and the holiness of the servant is an honor and an ornament to the master. And the holiness of one brother is an honor to another brother. Jude glories in this—that he was the brother of James. James was famous for his sanctity; for his holiness, he was called James the Just. His holiness did so sparkle and shine, that the Jews were generally convinced that in holiness he was more eminent and excellent than others. Now Jude took it for a very high honor to be related to one so eminent in holiness.
Holy people reflect a credit and an honor upon their relations. It was the speech of a heathen notably qualified, though but poorly bred and born, to a dissolute person well born, upbraiding him with his birth, "I am a grace to my family—but you are a blot to your lineage." Yes, holy people are an honor to the places where they have been born and bred: Psalm 87:5-6, "Indeed, of Zion it will be said, 'This one and that one were born in her, and the Most High himself will establish her.' The Lord will write in the register of the peoples: 'This one was born in Zion.'"
God seems to be very much affected and taken with the very places where holy men are born; he loves the very ground that holy men tread on, and he delights in the very air that holy men breathe in. Holy people reflect honor upon the very places where they were born. The holy patriarchs, prophets, and apostles were the honor and the glory of the ages and places where they lived. [Some antiquaries say that the primitive church had her public tables, wherein the
names of the people who were most noted for piety and holiness were recorded.] They were as so many bright morning stars, they were as so many rising suns in the places where they were bred and born. Melanchthon was called the phoenix of Germany, and Luther was the glory of the age wherein he lived. And so were many of the ancients before them, and many since, who have been burning and shining lights in the places of their abode.
Look! as an unholy person is a plague and a curse to the very place he lives in, and hastens down wrath and vengeance upon it, as Bias the philosopher has long since observed; for he being at sea in a great tempest among many profane debauched fellows, and perceiving them to call upon their gods, as the worst of men usually do in such cases, he comes to them, and desires them to hold their peace, lest the gods should take notice that they were in the ship, and so not only themselves—but others also should suffer for their sakes.
It was the wickedness of the wicked which brought the sweeping flood upon the old world. And it was the wickedness and filthiness of the Sodomites which caused God to rain hell out of heaven upon the cities where they lived. Let men be ever so honorable, or ever so potent, or ever so witty, or ever so wealthy, etc.—yet if they are profane, if they are wicked, they will hasten down the wrath and vengeance of God upon the places of their abode.
Just so, a holy person is an honor and a blessing to the very place he lives in, as you may see in Jacob and Joseph, who were choice and noble blessings to the very families where they lived. O sirs, as ever you would be an honor to your relations, to your country, and to the places of your abode—labor for holiness! Some venture life and limb, and many a better thing, to reflect honor upon their relations, and upon their country—as many of the Romans did; and why then should not you venture far, and venture high for holiness, which will be not only an honor to yourselves—but also an honor and a glory to all people and places which you have relation to?
7. Seventhly, Consider that holiness is the very ear-mark, the very attire and badge of Christ's servants and subjects. Isaiah 63:8, "For he said, Surely they are my people, children who will not lie: so he was their Savior;" and verse 18, they are called "the people of his holiness." God's people are too holy to lie; they will not lie for their own worldly good. [Job 13:7; Romans 3:7-8; Rev. 14:5.] They will rather die than lie, with that brave woman that Jerome writes of, who being upon the rack, bade her persecutors do their worst, for she was resolved rather to die than lie. Neither the merry lie, nor the jesting lie, nor the officious lie, nor the pernicious lie— will be found with those who are the people of God's holiness, or who are his holy people. Says God, "I have been at so much cost and charge about them, I have acted so kindly, so bountifully, so sweetly, so favorably, so nobly to them; I have been such an all-sufficient Savior, such a mighty preserver, and such a glorious deliverer of them—that certainly they will not lie, they will not deceive my expectation, they will not deny me, they will not deal disloyally nor unworthily by me. [It is said of golden-mouthed Chrysostom that he never lied; answerable to this, Isaiah 63:8.] They are of Augustine's opinion, who has long since told us, that "we must not tell so much as a small lie, though it were to save all the world."
Just so, Jer. 2:3, "Israel was holiness unto the Lord, and the first fruits of his increase: all that devour him shall offend; evil shall come upon them, says the Lord." Holiness to the Lord is the mark that God sets upon all his precious ones: Psalm 4:3, "Know that God has set apart him who is godly for himself." God has wonderfully, gloriously, marvelously, yes, miraculously set apart the pious, the holy, the merciful, the godly man, the gracious saint, by some mark of distinction for himself, that is, for his own honor, and glory, and service, and delight.
Look! as Rahab's house was known by a red rope, Josh. 2; and the Ephraimites by their lisping, Judges 11; and Jehu by his driving, 2 Kings 9; and Peter by his speaking, Mat. 26—just so, real Christians are known by their holiness. Holiness is that by which all Christ's
subjects and servants are known and differenced from all other people in the world. And in the primitive times, a Christian was known from another man only by the holiness of his life, as Tertullian witnesses. Look! as our Lord Jesus Christ, by the Spirit of holiness raising him up from the dead, was declared to be the Son of God, Romans 1:4—just so, it is the spirit of holiness, it is principles of holiness, it is the life and practice of holiness—which declares us to be the sons of God, 2 Cor. 6:17-18. Holiness is that golden character by which God differences and distinguishes his people from all others in the world. Look! as the worshipers of the beast are known by the mark of the beast that is upon them—just so, the worshipers of Christ, the people of Christ, are known by that mark of holiness that Christ has set upon them.
This title, "saints," is given eighty times to the people of God in Scripture, as if God took a greater delight to have his children known by this badge and title than by any other. As for such who have the name of saints upon them—but nothing of the nature of a saint in them; who have a name to be holy—and yet are unholy; who have a name to be gracious—and yet are graceless; who have a name to live —and yet are dead; these God will in that day unmask, when he shall lead them forth with the workers of iniquity. [Rev. 13:16; 14:9-10, and 19:20. A man were better be a beast, than to have the mark of the beast upon him. The title of a saint is but an empty thing without holiness.]
An unholy saint is a white devil, he is a monster among men. Christ sweat, and prayed, and died, and was raised to make sinners saints, to make the rebellious religious, and the licentious conscientious. All he did and suffered was to stamp the seal and impress of holiness upon them. And therefore, as ever you would be owned and honored by Christ another day, see that the Holy Spirit sets the seal of holiness upon you. If the impress of holiness is upon you in the day that the Lord makes up his jewels, he will declare you to be his before all the world. He will say, "These are my sheep, these are my sons, I know them by that mark of holiness that I find upon them!" But,