Part 9
8. Eighthly, Consider this—that a man of holiness, or a holy man—is a common good, a common blessing. All fare the better for a holy man. All in the family, all in the court, all in the city, all in the country, fare the better for the holy man's sake. All in Laban's family did fare the better for Jacob's sake; and all in the city of Zoar did fare the better for Lot's sake; and all Pharaoh's court, and the whole country of Egypt, did fare the better for Joseph's sake. Sodom was safe while holy Lot was in it. While holy Moses stood in the gap, destroying judgments were diverted. When holy Phinehas took up his censer, and stood between the living and the dead, the plague was stayed. [Gen. 30:27; 19:21-24, and 41, etc.; 2 Kings 2:12; Psalm 106:23; Num. 26:46, 49.]
Holy people are public mercies, public blessings: Job 22:30, "He shall deliver the island of the innocent: and it is delivered by the pureness of your hands:" or, as some read the words, "the innocent shall deliver the island;" that is, the inhabitants of the island. [God will sometimes deliver a whole country for the sake of the innocent, etc.] The innocent shall deliver those who are not innocent; had there been but ten innocent—but ten righteous people in Sodom, Sodom might have been a glorious city to this day; had there been but ten righteous souls among them, God would never have rained hell out of heaven upon them; Gen. 18:32 to the end. The guiltless shall deliver the guilty in an island; the guiltless, by lifting up pure hands to God in prayer, shall stay the hand of God, that it destroys not the guilty.
It is the holy seed that upholds the civil state. So says God, "it is the holy seed that bears up the whole state, and were it not for them, desolation and destruction would come in as a flood upon you." Proverbs 10:25, "The righteous is an everlasting foundation." The Hebrew sense is thus, "The righteous are the foundation of the world, which would soon shatter and fall to ruin but for their sakes." The whole world fares the better every day for the righteous' sake. If it were not for this holy seed, the chaff of this world would soon be set on fire. If the final number of the holy seed were but called and
converted, God would quickly turn the whole world into flames and ashes! It is those who bear up the pillars of the earth: Psalm 75:3, "I bear up the pillars of the earth." Holy people are the true Atlases both of church and state; they are the pillars on whom all do rest, the props on whom all do lean; do but overturn these pillars, and all will fall about your ears, as the house did about the Philistines when Samson shook it. Let but kingdoms and commonwealths wreck these, and they shall quickly be shipwrecked themselves.
There is not a sinner in the world but enjoys his estate, his relations, his outward accommodations, yes, his very life—upon the account of the saints; and therefore they must needs be bewitched, or fools, or madmen—who are still a-lifting and a-thrusting at these very pillars which bear them up. Look! as Samson's strength did lie in his locks, so the strength and safety of the nation lies in the holy seed: they are the bulwarks and ammunition of the nation; the safety and felicity of the whole is bound up in them. It is not armies, nor navies, nor walled cities, nor fortified castles, nor golden mines, nor solemn counsels which will secure a nation, if once the people of God's holiness be cast by as broken pitchers. It is their piety and prayers which keeps off sweeping judgments from a nation, and that brings down variety of mercies upon a nation. [Lam. 4:1-2, and Esther chapters 4 and 10 compared.]
Holy people are the clouds which water the earth as a common blessing; and they are the rising sun which scatters all clouds and darkness. A holy man is a public diffusive blessing in the place where he lives. Look! as one sinner destroys much good, Eccles. 9:18, so one saint may save a land, a country! Jer. 5:1, "Run up and down every street in Jerusalem," says the Lord. "Look high and low; search throughout the city! If you can find even one person who is just and honest, I will not destroy the city." Though Jerusalem was far larger and more populous, I say not only than Sodom—but than all the other cities which sinned and perished with it—yet God makes so large and noble an offer, that if there could be found in it but one man divinely qualified—but a man of justice, a man of faithfulness, a
man of uprightness, a man of holiness—the Lord would not destroy it, nor ruin it. God once made an offer to Abraham, that if there were but ten righteous souls in Sodom, he would save it; but here he falls so low as to make an offer, that if there could be but one righteous soul found in Jerusalem, he would not destroy it. [If among the rabble, if among the noble, if among the rich, if among the learned— a man could have been found who loved holiness, who was stout for righteousness, and who practiced uprightness—God would have spared Jerusalem.] One saint may save a city, yes, a world of sinners, from confusion and destruction.
Luther, while he lived, by faith and prayer, kept off troubles from Germany—but soon after he was gone to his grave in peace, oh, the wars, the miseries and mischiefs, the distractions and confusions that came in like a flood upon them! Possidonius, in his life of Augustine, tells us that the famous city of Hippo could never be captured while Augustine lived. The flood could not drown the old world until holy Methuselah was laid up in peace. O sirs! as ever you would be a public blessing, labor to be holy. But,
9. Ninthly, Consider the antiquity of holiness. Holiness is of the greatest, highest, and most ancient antiquity. The first suit that ever was put upon the back of man's nature, was holiness. Sin is of a later edition than holiness; holiness was—when sin was not, Deut. 32:7, etc. "Let us make man," says God, "in our own image." Sin is against nature, it is a defect in nature, it came in by a lie, and, by-the-bye, through the subtlety of the father of lies, Gen. 1:26. God stamped his image of holiness upon man before ever Satan assayed to tempt him. Holiness is of the most ancient house, of the greatest antiquity, John 8:44. Sin is but an upstart, holiness is the firstborn; the way of holiness is the oldest way: Jer. 6:16, "Look for the old, godly way, and walk in it. Travel its path, and you will find rest for your souls." The way of holiness was that old way in which Adam at first, and in which all the holy patriarchs and prophets walked. [Paths of eternity, the paths of piety; the paths of purity are
paths of eternity, etc.] In this sense it is most certain that the oldest way is the best way; the way of sanctity is of greatest antiquity.
Let Papists and carnal superstitious Protestants cry up their superstitious ways as ways of greatest antiquity—yet when they have said all they can, there is no antiquity, compared to that of holiness. The way of will-worship was not the first way of worshiping God in the world. Many carnal men cry out that they are for the good old way, they care not for this new way, they care not for this new religion, as they call it; they say that we have never had good days since there has been so much praying, and so much preaching, and so much fasting, and so much printing, and so much ado about close walking with God. It is most certain, that a carnal religion is best pleasing to a carnal heart; and this you may see evidently among the Turks, whose religion gives much carnal liberty to the professors of it; and whose religion promises them a paradise of sensual pleasures in the eternal world. And the same is very observable among the Papists, and all the carnal Protestants in the world, who cry up that for the best religion, and for the true religion, and for the good old religion—which is most suitable to their carnal reason, and most pleasing and indulging to their lusts.
Socrates prescribed for men to worship God according to the manner of the country where they lived; and what was this but to gratify the lust of men, by subjecting the rule of God's worship to the laws and customs of men? But from the beginning it was not so. Holy Noah, holy Enoch, and the rest of the holy patriarchs, prophets, and apostles, walked only in ways of piety and purity. Holy Abraham, holy Isaac, and holy Jacob, never walked in those ways which are now by loose, formal, carnal, and superstitious people cried up for the good old way—but in ways of holiness and righteousness.
I have read of the Cretians, that when they cursed their enemies, they did not wish their houses on fire, nor a sword at their hearts—but that they might be delighted and given up to an evil custom. It is one of the greatest and bitterest curses and woes to be delighted and
given up to evil customs; and the older the custom is of evil, the worse it is! Ah, how many are fallen under these curses in these days, wherein multitudes are addicted and given up to carnal and superstitious customs, and choose rather to follow an evil custom, though it be ever so absurd, irregular, vain, and superstitious—than to walk in a way of peace and holiness!
Well, sirs, shall the antiquity of holiness provoke you to be holy? Many will do much for antiquity sake; and why, then, should not you do much for holiness sake? Holiness is God's firstborn; it is as ancient as the ancient of days. The way of holiness is gray-headed, and of ancientest institution; all other ways are but of yesterday; they are but new ways to the way of holiness. Oh that this might alarm you to look after holiness! The Gibeonites cheated Joshua with their old worn-out shoes, and with their old sacks, and old boots, and old garments, Josh. 9:4-5; and so does Rome this day cheat and delude multitudes of poor, blind, ignorant souls, with their old customs, and with their old ceremonies, and old traditions, and old inventions, under a pretense of the good old way, and the good old religion. But certainly the way of holiness, the way of purity, is of the greatest antiquity, and therefore, oh embrace it! oh, walk in it! Look! as the stamp of antiquity upon some things is a disparagement and a dishonor to them—as an old garment that is past wearing, and an old house that is past repairing, and an old ship that is past rigging—just so, the stamp of antiquity upon other things is a praise and an honor to them—as old gold, old friends, old manuscripts, old monuments, old scars, and old holiness. The stamp of antiquity upon holiness is the praise and honor of holiness. Look! as it is an honor to a man to be descended of an ancient house—just so, it is an honor to a man to be allied to holiness; because sanctity is of greatest antiquity; and therefore, above all gettings, get holiness. But,
10. Tenthly, Consider, that of all things, holiness will render you most beautiful and amiable. As holiness is the beauty of God, and the beauty of angels—so it is the beauty and glory of a Christian also. [Exod. 15:11. Plato called God the horn of plenty,
and the ocean of beauty, without the least spot of injustice. God is beauty itself, the very essential idea and pure fountain of all beauties.] Holiness is a Christian's greatest honor and ornament. Psalm 93:5, "Holiness is the beauty of Your house"—that is, your church—"O Lord, forever." There is no garment which suits the church, which befits the church, like the garment of holiness. It is sanctity, which is the church's excellency and glory; it is purity, which is the church's ornament and beauty. Holiness is a beauty which beautifies the church; it is the gracefulness and loveliness of the church. Holiness is so beautiful a thing—that it puts a beauty on all things else. As holiness is the greatest ornament of the church triumphant, so it is the greatest ornament of the church militant, Eph. 5:26-27.
The redness of the rose, the whiteness of the lily, and all the beauties of the natural universe, are but deformities, compared to that beauty which holiness puts upon us. If all natural and artificial beauty were contracted into one beauty—yet it would be but an obscure and an unlovely beauty, compared to that beauty which holiness puts upon us!
Psalm 29:2, "Give unto the Lord the glory due unto his name; worship the Lord in the beauty of holiness." Psalm 96:9, "O worship the Lord in the beauty of holiness." Psalm 110:3, "Your people shall be willing in the day of your power, in the beauty of holiness." You see beauty and holiness is by God himself, still linked together; and that which God has so closely joined together—no man may put asunder. The scripture last cited does not only speak out holiness to be a beautiful thing—but it speaks out many beauties to be in holiness. Those Christians who are decked in the beauties of holiness, they shall be very beautiful and shining through holiness.
Holiness casts such a beauty upon man as makes him very amiable and desirable. The holiness of parents renders them very amiable and desirable in the eyes of their children; and the holiness of children renders them very amiable and desirable in the eyes of their
parents, Isaiah 22:21. When that incomparable lady, Cornelia, presented her sons to the commonwealth, she said, "These are my jewels; these are my ornaments." Holy children are their parents' crown, their parents' ornaments; no glistening gold, no sparkling diamonds, no shining or glittering apparel—renders children so amiable and lovely in the eyes of their parents as holiness does. [Xenophon never prayed that his son Gryllus might live long—but that he might be a good man.]
The holiness of the husband renders him very amiable in the eyes of the wife; and the holiness of the wife renders her very desirable in the eyes of her husband. The holiness of the master renders him very lovely in the eyes of his servants; and the holiness of the servants renders them very lovely in the eyes of their masters, etc. Jewel's holiness, Bradford's holiness, and Bucer's holiness, rendered them very amiable and lovely, not only in the eyes of their friends—but also in the eyes of their enemies. There is nothing in this world that will render all sorts and ranks of people so glorious and famous in the eyes of one another, as holiness will do. Were all ranks and orders of men more holy, they would certainly be more lovely in the eyes of one another. Oh that all men would cease from being injurious one to another, and labor to be more holy! and then, I am sure, they would be more lovely in one another's eyes.
Holiness is lovely, yes—loveliness itself. Purity is a Christian's splendor and glory. There is no beauty compared to that of sanctity; nothing beautifies and bespangles a man like holiness. Holiness is so attractive and so lovely a thing, that it draws all eyes and hearts to an admiration of it. Holiness is so great a beauty, that it puts a beauty upon all other excellencies in a man. That holiness is a very beautiful thing, and that it makes all those beautiful who have it, is a truth that no devil can deny! Therefore, O sirs, as ever you would be attractive and lovely—labor to be holy.
The natural beauty of Sarah, Rebekah, Rachel, Joseph, and Absalom, was no beauty, compared to that beauty, luster, and glory which
holiness puts upon a man. "Demetrius," says Plutarch, "was so lovely of face and countenance, that no painter was able to draw him." Holiness puts so rare a beauty upon man, that no painter under heaven is able to draw him. Scipio Africanus was so lovely a person, that the barbarians in Spain stood amazed at his loveliness. Holiness puts such a loveliness, and such an amiableness upon a person—that many admire it, and stand amazed at it. O sirs, as ever you would be amiable and desirable—be holy! As ever you would be attractive and lovely—be holy! As ever you would be famous and glorious—be holy! As ever you would outshine the sun in splendor and glory, labor to be holy. Many have ventured their names, their estates, their liberties, their lives, yes, their very souls, to enjoy a lovely Bathsheba, an attractive Helena, a beautiful Diana, a lovely Cleopatra, etc., whose beauties have been but clay, well-colored. Oh, how much more, then, should you be provoked to labor and venture your all for holiness, which will imprint upon you that most excellent and most exquisite beauty—which will go to the grave and to glory with you; yes, which will render you not only amiable and excellent in the eyes of men— but also lovely and lovely in the eyes of God!
I remember Bernard, writing to a noble maiden who was holy, tells her "that others were clothed with purple and silk—but their consciences were poor and beggarly; they glistered with their jewels —but were loose in their manners. But you," says he, "are but poorly clad—but within shine exceeding beautiful, not to human—but to divine eyes!" Psalm 45:13-14. Both in the eyes of God, angels, and men—none shine and glisten so gloriously as those who are holy, Ezek. 16:1, 12. Unholy souls are foul souls, ugly souls, deformed souls, withered souls, wrinkled souls; they are altogether unlovely souls. I have read of Acco, an old woman, who seeing her deformity in a looking-glass, became crazy. Should God but show unholy men their deformity in the looking-glass of the Scripture, it would either make them spiritually crazy—or else it would make them fall in love with holiness, that so they might be made lovely and attractive by being made pure and holy. But,
11. Eleventhly, Consider this to provoke you to be holy— that holiness is the most gainful and the most thriving trade in the world. Now, when all worldly trading is declining— Oh that everyone would settle to the trade of holiness! Oh, there is no gain, there is no advantage, compared to the gain that comes in upon the account of godliness! 1 Tim. 6:6, "But godliness with contentment is great gain." Though godliness itself be great gain—yet godliness brings in a great deal of gain besides itself. [Godliness is the greatest riches, the best treasure, the highest honor, and the most lasting fame.] The godly man is still on the gaining side—his piety brings him in the greatest plenty: chapter 4:8, "Godliness is profitable to all things." A man is as well able to count the stars of heaven, and to number the hairs of his head—as he is able to count the several commodities, or to number up the variety of blessings, or multitude of mercies—which come flying in upon the wings of godliness.
Godliness has the promise of both lives, that is, both of earthly favors and of eternal blessings also. It is profitable, not for some things—but for every thing; both temporal, spiritual, and eternal blessings do grow upon this tree of life—holiness. There is no trade, compared to the trade of godliness: Proverbs 22:4, "By humility and the fear of the Lord—are riches, and honor, and life." Godliness has the promise of gold—as well as of grace; of honor—as well as of heaven; of life and happiness here—as well as of glory and blessedness hereafter. The good things of this life, as well as the great things of eternal life, follow hard at heels of holiness. Holiness is not a barren but a fruitful womb; it is like that tree in Rev. 22:2, which bore twelve kinds of fruits, and that yielded fruit every month.
What is of greater value among men than riches? and what is more glorious among men than honor? and what is more sweet among men than life? Why, all these fruits, and ten thousand more, grow upon the tree of holiness. The bag of riches, the robe of honor and life—that is, the comfort and sweet of both—hangs all upon the back of holiness. But that I may the more effectually win upon you, and
provoke you to look after holiness, let me by an induction of particulars further confirm the truth of this last consideration, especially considering that there is no argument under heaven that is so taking with all men as this of gain. Money is the bait that all bite at; it is the great god of the world. And therefore thus,
(1.) First, Consider that holiness brings in PRESENT gain; and what gain is better than present gain? There are many who lay out much, and venture far, and run the hazard of all—and yet it is a long time before they see returns. Oh—but holiness, that brings in present profit! Romans 6:22, "But now being made free from sin, and become servants to God, you have your fruit unto holiness, and the end everlasting life." The apostle does not say, you may have your fruit unto holiness—but you have your fruit unto holiness. He does not say, you shall have your fruit unto holiness—but you have your fruit unto holiness. He does not say, oh that you had your fruit unto holiness—but you have your fruit unto holiness.
Just so, Psalm 19:11, "In keeping them there is great reward." Not only for keeping but also in keeping of his commands there is great reward. Holiness is its own reward. While a Christian is in the very exercise of holiness, oh what blessed sights, what sweet tastes, what glorious incomings from heaven, has he! Oh the secret visits, the secret whispers, the secret joggings, the secret love-tokens which Christians meet with, in the very practice of holiness!
Holiness brings in present comfort and joy: 2 Cor. 1:12, "Our conscience testifies that we have conducted ourselves in the world, and especially in our relations with you, in the holiness and sincerity that are from God." [Seneca, a heathen, has confessed, that the best receipt to drive away sadness—was to live well.] There is no mirth, no joy, compared to that which holiness brings in. Let a man's load be ever so heavy—yet holiness will bring in that joy that will make him bear up bravely and cheerfully under it.
Holiness brings in present peace; hence it is that you read of "the peaceable fruits of righteousness," Heb. 12:10-11.
Holiness will bring in present communion with God: 1 John 1:7, "But if we walk in the light, as he is in the light, we have fellowship one with another:" that is, God and ourselves have fellowship together, as it is verse 3. Now to walk in the light as he is in the light —what is it but to walk in holiness, to walk in paths of sanctity? for only in such paths the Lord walks. And therefore as you love present gain, labor after holiness. But,
(2.) Secondly, As holiness brings in present gain—so holiness brings in the BEST and GREATEST gain. And this I shall evidence thus:
[1.] First, Holiness will make a man rich in the midst of poverty. James 2:5: Rev. 2:9, "I know your poverty—but you are rich;" though the church of Smyrna was poor in goods—yet she was rich in grace, she was rich in faith, and rich in hope, and rich in patience, and rich in contentment, etc. She was rich in Christ her head, and rich in promises, and rich in experiences. She had spiritual riches in possession, and glorious riches in reversion. Just so, in 2 Cor. 6:10, "As poor—yet making many rich; as having nothing—and yet possessing all things." A holy man cannot be a poor man. A holy man is always the richest man. But this is a riddle the world cannot understand. The riches of a Christian have no bottom. All a saint's bags are bottomless bags. Experience tells us that unholy men's bags, purses, coffers, and mints—may be drawn dry; but the treasury, the riches of a saint—can never be exhausted, for he still possesses all things in Christ and with Christ. 1 Cor. 3:22-23, "Everything belongs to you, and you belong to Christ!" Though he has nothing in hand— yet he has all things in hope; though he has nothing in the cistern— yet he has all things in the fountain.
Gen. 33:9, Esau could say, "I have much;" and it was much that an Esau should say he had much; but says holy Jacob, verse 11, "I have
all." Esau had much—but Jacob had all, because he had the God of all: he had him who was all in all. It has been said of the great Duke of Guise, that though he was poor as to his present possessions—yet he was the richest man in France in bills, bonds, and obligations, because he had engaged all the noblemen in France to himself, by favoring of them. A holy man is the richest man in the world in promises and obligations, for he has the great and glorious God engaged by many thousand promises to own him, to bless him, to stand by him, to give grace and glory to him, and to withhold nothing from him that may be good for him, Psalm 84:10-11. When wicked men brag of their lordships and manors, and boast of their great possessions, and glory in their thousands a year, a holy man may make his boast of God, and say, "God is mine! God is mine! he is my great all; he is my all in all; and therefore I am richer and a greater possessor than any wicked man in the world, yes, than all wicked men in the world put together!" But,
[2.] Secondly, By holiness you will gain a good report, a good reputation. Heb. 11:39, "And these all having obtained a good report through faith, received not the promise." Nothing raises a man's name and fame in the world—like holiness. The seven deacons which the church chose were holy men, Acts 6:5; and they were men of good report, verse 3; they were men well witnessed unto, well testified of, as the Greek word imports. Cornelius was a holy man, Acts 10:1-4; and he was a man of good report among all the nation of the Jews, verse 22. Ananias was a holy man, Acts 9:10, 20; and he was a man of a good report. Acts 22:12, Gaius and Demetrius were both holy men, and they were men of good report; witness that third epistle of John. The patriarchs and prophets were holy men, and they were men of a good report: Heb. 11:1-2, "For by it the elders obtained a good report;" their holiness did eternalize them. The apostles were holy men, 1 Thes. 2:10; and they were men of a good report, 2 Cor. 6:8. Now certainly it is none of the least of mercies to be well reputed and reported of.
Next to a good conscience, a good report is the noblest blessing. Good fare does not more rejoice and strengthen the outward man, the ignoble part of man, than a good report does rejoice and strengthen the inward man—the noble part of man: Proverbs 15:30, "A good report makes the bones fat." Yes, and I may add, it makes the heart fat too. It is no small pleasure to a man to know that others are pleased with him. Beautiful objects do not more delight the eyes —than a good report delights the ears. O sirs, as ever you would obtain a good report, you must labor after holiness. You may obtain a great report without holiness—but you can never obtain a good report without holiness. There is no such way to perpetuate your names—as to labor after holiness. Holiness will embalm your names, it will make them immortal: Psalm 112:6, "The righteous shall be in everlasting remembrance."
Proverbs 10:7, "The memory of the just is blessed—but the name of the wicked shall rot." Wicked men many times outlive their names— but the names of just men outlive them. When a holy man dies, he leaves his name as a sweet and as a lasting scent behind him; his fame shall live when he is dead. [Holy Abel has been dead above this five thousand years—and yet his name is as fresh and fragrant as a rose to this very day, Heb. 11:4.] According to the Hebrew, the words may be read thus, "The memory of the just shall be for a blessing." The very remembering of the just shall bring a blessing upon those who remember them. While the just, the holy man lived—he was a blessing to those among whom he lived; and when he is dead—his memory is a blessing to posterity. But the name of the wicked shall rot. While a wicked man lives, he lays his name under disdain and disgrace, and when he dies, he leaves it under an odious stench. Wickedness corrupts not only the heart—but the name. And look, as wickedness makes a man's soul stink in the nostrils of God, so wickedness makes a man's name stink in the nostrils of men. Look! as a wicked man's body, when he is dead, stinks under ground, so his name stinks above ground. His very name casts forth so stinking a stench, that all the perfumes in the world, and all the spicery of hell, can never sweeten it.
Well, once more remember that these words, "the name of the wicked shall rot," are a metaphorical speech taken from a tree, which, though for a time it grows green and flourishes—yet at length it grows rotten—just so, though wicked men may flourish and be green and glorious for a time—yet at last they shall rot, their names shall rot on earth, their bodies shall rot in the grave, and their souls shall rot in hell!
But the memory of the just shall be blessed. Next to a holy man's soul, there is nothing so near and dear to him as his name; and this God will so perfume as that the fragrancy of it shall last forever. The name of a holy man shall be always as an ointment poured forth; but the name of a wicked man shall be always as a stench. O sirs, what a deal of stir do many men make to get a name—to get a name to be wise, a name to be knowing, a name to be learned, a name to be skillful, a name to be rich, a name to be great, a name to be mighty, and a name to be valiant, etc., as Nimrod, Cain, Absalom, Alexander, Pompey, Adrian, etc. And why then should you not labor after holiness, that so you may get a good name, which is rather to be chosen than riches, Proverbs 22:1, and which is better than precious ointment? Eccles. 7:1. O sirs, shall many Romans and others run the hazard of damning their souls to immortalize their names, and will not you labor after holiness to eternalize yours? There is no way to a good name, to a good report—but by getting of holiness.
[3.] Thirdly, By holiness you will gain a hiding-place, a shelter, a refuge in stormy and tempestuous times. Proverbs 11:6, "The righteousness of the upright delivers them, but the unfaithful are trapped by evil desires." Let a holy man's enemies, dangers, snares, hazards, be ever so many—yet his righteousness shall shelter him against all, Isaiah 3:10, and 26:20-21. In the midst of trouble, holiness will keep a man from trouble; and in the midst of dangers, holiness will keep a man from dangers, Isaiah 43:2-4; John 14:1. Holiness is the most sovereign antidote in the world against all the troubles of this life. Noah's' sanctity was Noah's safety in the midst of a deluge. Lot's piety was Lot's security in the
day of Sodom's ruin and misery. The three Hebrew children's innocency was a wall of fire about them in the midst of the fiery furnace: [They walked up and down in the fiery furnace, as a man walks up and down in a pleasant garden.] David's integrity was a shield and buckler against Saul's rage and cruelty.
Just so, in Proverbs 13:6, "Righteousness keeps him who is upright in the way: but wickedness overthrows the sinner." There is no guard, no protection against troubles and dangers, compared to that of righteousness. Righteousness and holiness is the most powerful army, and the strongest tower of defense against all hazards and enemies. The Hebrew word that is here rendered keeps, signifies to keep with the greatest care, diligence, and vigilance that can be; it signifies to preserve and keep, as a man would preserve and keep the pupil of his eye, which is the chief and the tenderest piece of the tenderest part, Deut. 32:14. And it signifies to keep, as a man would keep ammunition and provision from fire, or from treacherous hands, when a powerful and enraged enemy is drawing near, Nah. 2:1. "Why," says he, "look how careful and diligent, etc., men are to keep and preserve those things which are most near and dear unto them, and which are most highly prized and valued by them." Just so, will righteousness and holiness preserve and keep the righteous man in times of trouble and danger.
Just so, in Ezek. 14:14, 20, "even if these three men--Noah, Daniel and Job--were in it, they could save only themselves by their righteousness, declares the Sovereign Lord. As surely as I live, declares the Sovereign Lord, even if Noah, Daniel and Job were in it, they could save neither son nor daughter. They would save only themselves by their righteousness." [Saints may prevail with God for themselves, when they cannot prevail with him for others.] These three, Noah, Daniel, and Job, were very holy men, they had great interest in God, and were very prevalent with God. But the decree being gone forth, they could not prevail with God for others; yet their righteousness should be their own preservation, safety, and security, in days of calamity and misery.
Just so, in Isaiah 33:15-16, "He who walks righteously and speaks what is right, who rejects gain from extortion and keeps his hand from accepting bribes, who stops his ears against plots of murder and shuts his eyes against contemplating evil—this is the man who will dwell on the heights, whose refuge will be the mountain fortress. His bread will be supplied, and water will not fail him" Let us dive a little into this admirable promise: "He shall dwell on the heights." If the holy man were among his enemies, he might be in danger—but he shall dwell on the heights, on many heights, and many ascents, he shall be out of harm's way, out of gunshot, he shall be above the reach of danger. Oh! but his enemies may raise up mounts, and so get as high as he is. Well, grant that—but yet they shall not hurt him; for he is in a place of refuge. Oh! but though he be in a place of refuge —yet his refuge is not so strong but it may be broken down and destroyed. No, not so, for his place of refuge shall be the mountain fortress; many rocks, and many munitions of rocks, shall be the place of his defense; and therefore his defense is impregnable and invincible. Oh! but though his defense be the mountain fortress—yet he may be famished, he may be starved out, for rocks are barren places, and there is no ploughing and sowing upon rocks. No, he shall not be starved nor famished out of his strong place of refuge; for bread shall be given him, God will spread a table for him. Oh! but though he has bread—yet he may perish for lack of water; for he has no faith, skill, nor power to fetch water out of a rock: Moses had not, and he has not, and therefore he may be forced to deliver up his place of refuge for water to quench his thirst, as king Lysimachus and others have done. No, not so, for he shall have water too. Oh! but his water may be spent, his water will not always last, his well, as well as Hagar's bottle, may be dry, his pipes may be cut off, or the water that now supplies him may be turned another way. No, not so, for his water will not fail him. Oh the safety and security of holy men!
Plutarch, in the life of Alexander, tells us, that when he came to besiege the Sogdians, a people who dwelt upon a mountain fortress for their defense—they jeered him, and asked him whether his soldiers had wings or not; for, said they, except your soldiers can fly
in the air, we fear you not. Such is the safety of God's holy ones, that they need not to fear. There are no ladders long enough to scale their place of defense, nor no artillery or engine strong enough to batter down their mountain fortress.
There is a fable how the dove moaned to her fellow-birds of the tyranny of the hawk; one counsels her to keep below; but says another, the hawk can stoop for his prey; another advised her to soar aloft; but says another, the hawk can mount as high as she; another wished her to shroud herself in the woods, for there she should be secure; but says another, alas! there is the hawk's dominion; another bids her to stay in the town; but says another, that is to become a prey to man; but at last one bids her rest herself in the holes of the rock, and there she should certainly be safe, for violence itself could not surprise her there, and there she was safe.
Dove-like saints have their mountain fortress to fly to, and there they shall be safe. O sirs! there is no breastplate to that of righteousness, there is no armor, no mountain fortress, to that of holiness. Noah's holiness was an ark to save him, when Nimrod's Tower of Babel, which was raised five thousand one hundred forty-six paces high, could not secure him. And therefore as you tender your own safety and security in times of trouble and calamity—oh, labor to be holy!
[4.] Fourthly, By holiness you will gain deliverance from death in death. Proverbs 11:4, "Riches profit not in the day of wrath; but righteousness delivers from death;" and chapter 10:2, "Treasures of wickedness profit nothing—but righteousness delivers from death." Many treasuries of the most precious jewels that are in the world cannot ward off a blow, a disease, a sickness in the day of God's wrath. A crown of gold cannot cure a headache. A golden scepter cannot cure the palsied hand. A necklace of pearl cannot cure the aching teeth. A honorable title cannot ease the gout. A purple robe cannot chase away the burning fever. A velvet slipper cannot heal the bruised heel. Nor can treasures of gold or silver deliver from
wrath, or help in a day of death. Oh—but righteousness, that delivers from death.
Look! what the sword, the shield, the helmet, the breastplate, the coat of armor, is to the soldier in the heat of battle, that, all that, and more than that, is righteousness to the righteous in the day of death. [Nugas the Scythian king despised the rich presents and ornaments that were sent unto him by the Emperor of Constantinople, because they could not ward off sorrow, sickness, diseases, death.] Righteousness, or holiness of heart, of action, of life—delivers from spiritual death, and from eternal death, yes, it delivers from the evil, the hurt, the horror, the terror, the dread, and the sting of temporal death. Piety delivers not only from the second death—but also from all the evils and miseries of the first death too. As the righteousness of the righteous will be a royal protection to him, both against the day of wrath, and the wrath of the day—just so, the righteousness of the righteous will be a royal protection to him, both against death, and against all the evils of death. Righteousness unstings death, it takes away the venom, the poison and bitterness of death; it turns that curse into a blessing, that punishment into a benefit, that night of darkness into a day of light, that wilderness into a paradise, that hell into a heaven!
Proverbs 12:28, "In the way of righteousness is life, and in the path thereof there is no death." "In the way of righteousness is lives"—so the Hebrew has it. In the way of righteousness there are many lives: in that way there is spiritual life, and eternal life, and natural life, and all the comforts, and sweets, and blessings, and happiness of that life, without which man's life would be but a lingering, a languishing death; yes, a hell rather than a heaven unto him. "And in the path thereof there is no death." There is no spiritual death, there is no eternal death, yes, there is no corporal, no temporal death to hurt or harm them, to sting or terrify them, to damage or disadvantage them.
For death is an outlet and an inlet to a holy man. It is an eternal outlet to all sins, to all sorrow, to all shame, to all sufferings, to all afflictions, to all temptations, to all oppressions, to all confusions, and to all vexations. And it is an eternal inlet into the clear, full, and constant fruition of God and Christ; and an inlet to the sweetest pleasures, the purest joys, the highest delights, the strongest comforts, and the most satisfying contentments. Death is the funeral of all a holy man's sins and miseries--and the perfection of all his joys, his graces, and spiritual excellencies. Death is not the death of the man--but the death of his sin! Death is a Christian's discharge from all trouble and misery! Death to a holy man is nothing but the changing of his grace into glory, his faith into vision, his hope into fruition, and his love into eternal rapture.
The Persians had a certain day in the year in which they used to kill all serpents and venomous creatures: such a day as that will the day of death be to a holy man. Sin was the midwife which brought death into the world, and death shall be the bearer which shall carry sin out of the world. When Samson died, the Philistines died together with him: so when a holy man dies, his sins die with him. Death came in by sin, and sin goes out by death. As the worm kills the plant which bred it—just so, death kills sin which bred it. Death cures all diseases, the aching head and the unbelieving heart: the diseased body and the defiled soul.
At Stratford Bow were burned in Queen Mary's days, a lame man and a blind man; after the lame man was chained, casting away his crutch, he bade the blind man be of good comfort; for, says he, death will cure us both; it will cure you of your blindness and me of my lameness. Death will cure the holy man of all natural and spiritual distempers. Death is the holy man's jubilee, it is his greatest advantage, it puts him into a better estate than ever he had before. It is God's gentleman-usher to conduct us to heaven; it will blow the bud of grace into the flower of glory. Oh, who would not go through hell to heaven! who would not go through a temporary death to an eternal life! who would not willingly march through mortality to
immortality and glory! [Death is but an entrance into life. Miserable unbelievers call it death—but to faithful believers, what is it but a Passover—but a jubilee?—Bernard.]
O sirs! holiness will make you look upon death as a welcome guest, a happy friend, a joyful messenger. It will make you kiss it and embrace it, as Favinus the Italian martyr kissed and embraced his executioner: it will make you desire it, and long after it with tears, as holy Bradford did. By all this you see that holiness will deliver you from death in death. "When the perishable has been clothed with the imperishable, and the mortal with immortality, then the saying that is written will come true—Death has been swallowed up in victory!" 1 Corinthians 15:54.
[5.] Fifthly and lastly, By holiness you shall gain the greatest boldness in the day of judgment. Job 19:25. Nothing will embolden a man in that great day like holiness; holiness will then make the face to shine indeed. 1 John 4:17, "Herein is our love made perfect, that we may have boldness in the day of judgment; because as he is, so are we in this world." That which will make Christ's last appearance delightful to Christians, will be their likeness to Christ in holiness. In both nature and grace, likeness begets the greatest boldness. As there is no child so bold with the father—as he who is most like the father; so there is no Christian so bold with Christ—as he who is most like Christ. A holy Christ is most familiar with a holy Christian; and a holy Christian is most bold with a holy Christ. The more a Christian is like Christ in holiness of heart and life —the more divinely bold and familiar will that man be with Christ, both in this world and in the great day of account. When he who was a brat of Satan's is made a saint; when he who was like hell is made like heaven; when he who was most ugly and unlovely is made like him who is the holy of holies; this is that which gives boldness both here and hereafter! O sirs, it is not wit nor wealth—but holiness; it is not race nor place—but holiness; it is not power nor policy—but holiness; it is not honor nor riches—but holiness; it is not natural
excellencies nor acquired abilities—but holiness, which will give boldness in the day of Christ's appearing!
1 Pet. 1:5-7, "A well-tried faith," which is but a branch of holiness, "shall be found unto praise and honor and glory at the appearing of Jesus Christ." At the coming of Christ, holiness shall be a man's praise and honor and glory. In that great day when shame and everlasting contempt shall be poured forth upon the great monarchs of the world, who have made the earth to tremble, "when the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, etc., shall cry out to the mountains and rocks to fall upon them, and to hide them from the face of him who sits on the throne, and from the wrath of the Lamb," Rev. 6:1517—then, I say, "then shall the righteous shine as the sun in the skies!" Dan. 12:1-3.
In life and death, and in the day of account, a righteous man will be as bold as a lion, Proverbs 28:1. Real holiness will make a man deathproof, and hell-proof, and judgment-proof. The day of judgment will be to a holy man a marriage-day, a day of redemption, a day of coronation, a day of exultation—and therefore he may well lift up his head and rejoice. Look! as the Israelites who had the blood of the Passover lamb on their door-posts, though the destroyer was abroad, and a dreadful cry was all over Egypt—yet they were not slain, not stricken, Exod. 12:7, 11; they did not fear nor tremble—but dressed for travel, and walking sticks in their hands—boldly and cheerfully expecting when the happy and joyful hour of their redemption would come, Heb. 9:14. Just so, those who have the door-posts of their hearts and consciences sprinkled with holiness, in this dreadful day of the Lord, they shall with boldness and cheerfulness lift up their faces, because the day of their redemption has come. And this made Luther say that he "had rather never to have been born, than not to be in hope of this day." This day to God's holy ones will be like music in the ear, and a jubilee in the heart.
It is true, the ungodly shall not stand in judgment, Psalm 1:5; 2 Thes. 2:7-10. Stand they must to be arraigned, sentenced, and condemned. Stand they shall—but not with any boldness or cheerfulness, comfort or contentment. Stand they shall—but not to be approved, acquitted, or absolved. Chaff and stubble cannot stand before that God, who is a consuming fire, Heb. 12:29. When Belshazzar saw the handwriting upon the wall, oh, how his face turned pale with fear. Such terror gripped him that his knees knocked together and his legs gave way beneath him! Daniel 5:5-6. Oh, how do many ungodly men now tremble at a thunder-crack in the clouds, and at a flash of lightning in the air! but how will they tremble and quake when the whole frame of heaven and earth shall break in pieces, and be set in a flame about their ears! Oh, what trouble of mind, what horror and terror of conscience, what weeping and wailing, what crying and roaring, what wringing of hands, what tearing of hair, and what gnashing of teeth—will there be among the ungodly in this day, when they shall see their sins charged on them on the one side, and divine justice terrifying them on the other side! when they shall look upward, and there see an angry God frowning upon them, and look downward, and there see hell gaping ready to receive them, and look inward, and there find conscience accusing and gnawing of them! when they shall look on their right hands, and there behold the good angels standing with so many flaming swords to keep them out of heaven, and look on their left hands, and there behold the devil and his demons ready to drag them down to the lowest hell! Oh, now how will they wish for the rocks to fall upon them, and the mountains to cover them! How will they wish that they had never been born, or that they might now be unborn! How will they now wish that their immortal souls were mortal; or that they might be turned into beasts, birds, stones, trees, or air--or anything rather than what they are! Alas! what heart is able to conceive, or what tongue is able to express—the fear and dread, the horror and terror, the astonishment and amazement, which will fall upon all ungodly people in this day!
And yet even now God's holy ones shall lift up their heads and hearts: they shall be bold and steadfast, they shall be far from fear, shame, or trembling. "For God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ." 1 Thessalonians 5:9.
And thus you see that godliness, that holiness—is the most gainful trade. And therefore, sirs, as you love gain, as you desire your own profit and advantage, labor to be holy. But,
12. Twelfthly, Consider this—that holiness will put the greatest splendor and majesty upon people that can possibly be put upon them. Job 29:8-11; Proverbs 12:26. There is nothing that imprints such a reverence and majesty upon man as holiness does. There is nothing that is such a grace to man—as grace. It is holiness which puts the greatest excellency and majesty upon man.
Psalm 16:3, "But to the saints who are in the earth, and to the excellent, in whom is all my delight." Saints are the most excellent ones. The Hebrew word which is here rendered excellent, signifies the magnificent ones, or the noble, glorious, or wonderful ones. Saints or holy people are the most excellent, magnificent, noble, and glorious ones! Daniel 8:24 "The mighty men and the holy people." The holy people are called mighty, because there are no people upon the earth who have might and majesty stamped upon them as they have.
Cant. 6:10, "Who is she who looks forth as the morning, fair as the moon, clear as the sun—and terrible as an army with banners." [Some by the moon understand inherent righteousness, and by the sun they understand imputed righteousness.] The light, grace, glory, and holiness of the church rises by degrees: and this makes her terrible to all her enemies. Every degree of holiness is terrible to the unholy; but the higher the church rises in holiness, the more terrible and majestical it grows. Holiness puts such a splendor and graceful
majesty upon all people who have it, as even dazzles the eyes sometimes of wicked men, and begets in them an awe and reverence; as it is evident in Saul: 1 Sam. 24:17, "And Saul said to David, You are more righteous than I." Just so, Herod: in Mark 6:20, it is said that he "feared John, knowing that he was a just man and holy, and observed him." Holiness is very majestical. The greatest monarchs fall down before it. Herod reverences John, not for his birth or breeding—but for his holiness; not for his arts or parts—but for his holiness; not for his scholarship or greatness—but for his holiness.
Just so, that great monarch king Joash fell down before the holiness of Jehoiada while he lived, 2 Kings 11:1-2, etc. And so did the holiness of the three Hebrew children command respect and honor from that great monarch Nebuchadnezzar. And so did the holiness of Daniel cause king Darius to reverence him, and to cast a favorable aspect upon him, Dan 3. And so did the holiness that was written upon Judas the high priest cause Alexander the emperor to reverence him, and to fall down before him. In holiness there is such a sparkling luster, that none can behold it but must admire it, and bow before the graceful majesty of it. It is not greatness but grace, it is not riches but righteousness, it is not outward pomp or splendor—but holiness, that can overawe the vain spirits of men. A holy life is the upbraiding of that which is corrupt: Wisdom 2:15, 12, "He is grievous unto us, even to behold him; for his life is not like other men's, his ways are of another fashion, he upbraids us with our offending the law."
Grace will make a man majestical among those who have no grace. Bradford was esteemed in so great reverence and admiration for his holiness, that a multitude that never knew him but by fame, greatly lamented his death, yes, and a number of Papists also wished heartily his life. Holy men have a daunting presence and majesty with them, as Athanasius had, and Basil had; for when Valens the emperor came to surprise him, he being in holy exercises, such a splendor and majesty was upon him, that it struck such a terror into the emperor that he reeled, and would have fallen backward, had he not been
upheld by those who were with him. Henry the Second, king of France, being present at the martyrdom of a certain tailor, who was burnt by him for his religion, and so terrified by the boldness of his countenance, and by his holy and gracious behavior in his sufferings, that he swore at his going away that he would never more be present at such a sight.
It is very observable, that the moral virtues of the heathen did put a great deal of splendor and majesty upon them—to instance only in Cato. Cato was a man of much justice and integrity; he was a man of an unspotted life and of high reputation among the Romans. Now his morality put such a splendor and majesty upon him, that when he was present, the very worst of the worst dared not in speech or gesture discover any impiety or immodesty, any wantonness or wickedness. Now certainly if morality puts such a splendor and majesty upon men, true sanctity will put much more upon them. And therefore, sirs, as ever you would have a splendor and majesty upon you, labor to be holy. Maximilian the emperor had such a presence and majesty with him, that a stranger who never saw him before, pointed him out among thirty great people. O sirs, it is not the gray beard, nor the purple robe, nor the grim look—which makes a man so much a man of presence and majesty—as holiness does. Therefore as you would indeed be men of presence, men of majesty, labor to be holy. But,
13. Thirteenthly, Consider that the times and seasons wherein we live call aloud for holiness. Many say the times are bad, very bad, extremely bad! But oh, let me tell you that your hearts and lives are bad, very bad, extremely bad. And it is your hearts and lives which have made the times so bad, so very bad, so extremely bad. It is in vain to talk of better times, or wish for better times— until you mend your lives, and get better hearts. The times would quickly mend, if every man would but in good earnest labor to mend himself. If your hearts and lives were but more holy, the times would quickly be more happy. You say you shall never have peace and prosperity until all be brought to uniformity in religion; but I say you
shall never have any lasting peace, felicity, or prosperity until you come to be holy.
2 Kings 9:22, "And it came to pass, when Joram saw Jehu, that he said, Is it peace, Jehu? And he answered, What peace, so long as the whoredoms of your mother Jezebel and her witchcrafts are so many?" The interrogation carries with it a strong negation, "What peace?" that is, there is no peace to such a wicked wretch as you are: you may wish for peace, and dream of peace, and long for peace, and look for peace, and pursue after peace—and yet you shall be far off from peace. What Jehu said to Joram, I may say to all unholy people. What peace and what prosperity can you expect while your drunkenness, and uncleanness, and worldliness, and lukewarmness, and dead-heartedness, and wantonness, and wickedness remains? What good days, what happy year can you look for, while your formality, and indifference, and hypocrisy, and infidelity—bear witness against you?
Just so, when Israel was very superstitious and vain in her worship, then "there was no peace to him who went out, nor to him who came in—but great vexations were upon all the inhabitants of the countries. And nation was destroyed" (or beaten in pieces) "of nation, and city of city; for God did vex them with all adversity," 2 Chron. 15:5-6. [Verse 3 doubtless relates to Jeroboam's and the ten tribes' first revolt from the house of David, and from the house of God, and from all his ordinances; and this was a very wicked and unholy time, as is evident in several scriptures.] When men are unholy—God will vex them; he will vex them with adversity, he will vex them with all adversity. When nations are ungodly—God will destroy them; he will beat them in pieces, he will beat them in pieces one against another. When there is no holiness in him who comes in, nor in him who goes out—then there shall be no peace to him who goes in, or to him who goes out. When all is said that can be said, and when all is done that can be done, wicked men will still be as unquiet as the raging and foaming sea, Isaiah 57:20-21.
God will one day or another be still at war with that man who is at peace with his sin. It is said of the locusts that came out of the bottomless pit, in Rev. 9:7-9, that "On their heads they wore something like crowns of gold, and their faces resembled human faces. Their hair was like women's hair, and their teeth were like lions' teeth. They had breastplates like breastplates of iron, and the sound of their wings was like the thundering of many horses and chariots rushing into battle." etc. Here are quasi horses, quasi crowns of gold, quasi faces of men, quasi hair of a woman, and quasi teeth of lions, etc. Now just such things are all the comforts and contentments of unholy people: their gold and silver—is but as it were gold and silver; and their prosperity and plenty—is but as it were prosperity and plenty; their peace and tranquility—is but as it were peace and tranquility; and their victories and triumphs—are but as it were victories and triumphs; and their joys and rejoicings—are but as it were joys and rejoicings.
But mark, when the holy evangelist comes to set down a description of the locusts' tails, he does not say that there were as it were stings in their tails—but in plain, positive, downright terms he tells you that "there were stings in their tails;" verse 10, he tells you that their stings were true stings, real stings, certain stings. And so while men remain unholy, there are sure and certain stings in the tails of all their comforts, contentments, and enjoyments. The best way on earth to have a sure, a sound, a solid, a lasting peace with God, with ourselves, and with others, is to put on holiness as a robe upon us, Job 29:14, and to put all iniquity far from us, Job 11:13, 20.
O sirs, the worser the times are, the better should every man labor to be. Many complain of burdens, taxes, oppressions, and vexations; and they say with those, that "judgment is turned backward, and that justice stands afar off, and that truth is fallen in the street, and that equity cannot enter, and that he who departs from evil makes himself a prey; that we wait for light—but behold obscurity; for brightness— but behold darkness; that we grope for the wall like the blind, that we grope as if we had no eyes, that we stumble at noonday, that we roar
like bears, and mourn like doves; that we look for justice—but there is none; and for salvation—but it is far off from us," Isaiah 59:9-11, 14-15.
These and a thousand more such complaints may be found among us. This scripture last cited, puts me in mind of a strange—but yet of a very true saying, namely, that there is more justice and equity in hell, than there is in France: for in hell the oppressor is oppressed; in hell he who would not give a crumb of bread, shall not have a drop of water. In hell such as shed innocent blood, have blood to drink; in hell there are no bribes; in hell there is none to plead an unrighteous cause; in hell there is no respect of people; in hell every man has according to his deserts: but in France it is otherwise, etc. And do not the strong cries, tears, sighs, groans, and complaints of the poor and needy, of hirelings, orphans, and widows, etc., in most nations strongly demonstrate that there is more justice and equity in hell, than there is in most of the nations of the earth?
But now, what is the choicest salve for all these sores? Certainly holiness. What is the most sovereign remedy against all these maladies? Nothing but holiness. O sirs, the more holiness rises in a nation, the more will righteousness run down as mighty streams, and the more the hearts of the poor and needy will leap and sing for joy. There is no way to make a nation happy—but by making of it holy. O sirs as you are men, as you are Englishmen, as you love your country, as you honor your king and country, and as you desire the peace, prosperity, and felicity of your country—labor to be holy! O England, England, it is holiness, which will be a wall of fire about you, and a glory in the midst of you: it is holiness, which will make you happy at home, and prosperous abroad. Among all Englishmen, there is no man compared to the holy man. Certainly that man who is most busy about mending his own heart and life, contributes most to the mending of the times.
There are many active young men who will talk stiffly for their country, and that say that they will stand stoutly for their country—
and yet by their daily ungodliness they undo their country. These men destroy by their lives what they seem to build with their hands. And therefore, as ever you would have all things which are out of order in order, labor for a well-ordered heart, and a well-ordered life. Holiness of life is the best means under heaven to prevent confusion and desolation.
Again, if you will look upon the present times as times wherein the judgments of God are abroad in the world—I say, if you will thus look upon them, then, I say, the times call aloud upon you for holiness. Isaiah 26:9, "When your judgments are abroad in the earth, the inhabitants of the world will learn righteousness." O sirs! when garments are rolled in blood, when the sword devours the flesh of the slain, when justice lays heap upon heap, when pestilence and famine destroys all on the right hand and on the left, oh then everyone will say, "Come, let us break off our sins, let us turn to the Lord, let us mend our ways, and reform our lives, and get holiness into our hearts!"
We behold many sorer, heavier, and worse judgments than these are upon us this day, if we had but eyes to behold them. Oh, that hardness of heart, that barrenness of soul, that blindness of mind, that searedness of conscience, that perverseness of spirit, that superstitious will-worship, and that looseness of life—which multitudes are given up to this day! Oh, those God-dishonoring, those Christ-denying, those ordinance-despising, those consciencewasting, those life-corrupting, and those soul-damning opinions, principles, blasphemies, and practices—which multitudes are given up to this day! Oh, the spiritual decays, the spiritual witherings, the spiritual slumberings, the spiritual faintings, the spiritual languishings—which are to be found among a professing people this day! [Psalm 78 and 81:12. That which was accustomed to be said of Africa, that it was ever a-producing some new monster or other, may be said of the age, yes, of the land wherein we live, 2 Thes. 1:8-9; Amos 8:11-12.]
Now certainly, there are no judgments compared to spiritual judgments; none reach the soul like these, none separate between God and the soul like these, none lay men open to temporal and eternal judgments like these. Spiritual judgments are the most insensible judgments, they are the most dreadful judgments, they are the most incurable judgments, they are the most damning judgments of all judgments. Spiritual judgments have most of wrath, and most of horror, and most of hell in them. Oh that now these terrible judgments are abroad in the earth, you would learn righteousness, that you would learn to be holy! For as there is no such sense against temporal judgments as holiness, so there is no such sense against spiritual judgments as holiness. Oh, the spiritual strokes, the spiritual arrows, the spiritual diseases, the spiritual sicknesses, the spiritual plagues—which are abroad in the world! And oh, that the dread and sense of these might provoke you and prevail with you to labor after real holiness, to labor after the power of godliness—which will be your greatest security against these most deadly and soulkilling maladies!
Again, the days and times wherein we live call aloud for holiness. If you look upon them as days and times of grace, what greater and higher engagements to holiness were ever put upon a people, than those which God has put upon us, who enjoy so many ways, means, and helps to make us holy? Oh, the pains, the care, the cost, the charge—which God has been at, and which God is daily at—to make us holy! [Jer. 7:13, 25; 25:3-4; and 35:14-15; Isaiah 49:4-5; 2 Cor. 12:14-15; Romans 13:11-14.] Has he not sent, and does he not still send his messengers, rising up early, and going to bed late—and all to provoke you to be holy? Have not many of them spent their time, and spent their strength, and spent their spirits, and spit up their lungs, and spent their very lives—to make you holy?
O sirs! what do holy ordinances call for—but holy hearts and holy lives? What do days of light call for—but walking in the light, and casting off the deeds of darkness? What is the voice of all the means of grace—but this, "Oh, labor to be gracious!" And what is the voice
of the Holy Spirit—but this, "Oh, labor to be holy!" And what is the voice of all the miracles of mercy which God has wrought in the midst of you—but this, "Be holy, be holy!"
O sirs, what could the Lord have done, which he has not done—to make you holy? Has he not lifted you up to heaven in respect of holy helps? Has he not to this very day followed you close with holy offers, and holy entreaties, and holy counsels, and holy encouragements— and all to make you holy? And will you be lustful still, and proud still, and worldly still, and malicious still, and envious still, and contentious still, and unholy still? Oh, what is this—but to provoke the Lord to put out all the lights of heaven, to drive your godly teachers into corners, to remove your candlesticks, and to send his everlasting gospel to a people who will more highly prize it, and dearly love it, and stoutly defend it, and conscientiously practice it— than you have done to this very day? Rev. 2:4-5; Isaiah 32:25.
By what has been said, I suppose there is nothing more evident than that the times and seasons wherein we live calls aloud upon everyone to look after holiness, and to labor for holiness; never complain of the times—but cease to do evil, and labor to do well, and all will be well. Get but better hearts and better lives, and you will quickly see better times, Isaiah 1:16-19.
14. Fourteenthly, Consider that holiness will render you most like a holy God, a holy Christ, and to holy angels. GOD is frequently called the Holy One in Scripture; he is called the Holy One above thirty times in the Old Testament. Angels are holy, and saints are holy—but it is God alone that is the Holy One. [Gold being the most precious metal, you lay it over those things that are most precious to you—just so, does God lay holiness over all those things which are most precious to him.] His person is holy, Isaiah 6:3; his name is holy, Luke 1:49; his works are holy, Psalm 45:17; his judgments are holy, Psalm 22:1-3; his habitation is holy, Isaiah 57:15; his temple is holy, 1 Cor. 3:17; his kingdom is holy, Rev. 21:27; his word is holy, Psalm 19:7; and his Sabbaths are holy, Exod. 16:23.