Things Worth Thinking on, Sermon

Things Worth Thinking on · Sermon

p. 1THE BEAUTY of HOLINES. From Pſal. 93.5. the latter part.

Holineſs becometh thine Houſe, O Lord, for ever.

I Shall not concern my ſelf at this time to conſider theſe words as relative (with reſpect or retroſpection) to what precedes, but only as they are an entire Propoſition of themſelves, acquainting us with the moſt decent and becoming the moſt lovely and raviſhing thing, the only true and everlaſting Beauty in this World and that to come; which is Holineſs.

Holineſs becomes thy Houſe, O Lord, for ever.

For the more clear and full diſcovery of what is contain'd in this Text, I ſhall obſerve this Method.

p. 2Firſt, To ſhew what Holineſs is.

Secondly, That Holineſs is an abſolute and incomparable Beauty.

Thirdly, That this Holineſs becomes the Houſe of God, and that for ever.

Firſt, To acquaint you what Holineſs is, as to the true notion and nature of it; which I ſhall not gather from the notation or Ftymology of the word, but from what the Oracles of Truth deſcribe it to be. And that,

1. Negatively or excluſively, as to what it is not, but excludes and ſtands in oppoſition to: 'Tis in the general oppoſed to and excludes uncleanneſs, 1 Theſſ. 4.7. God hath not called us unto uncleanneſs, but unto helineſs. Yea, it excludes not only all filthineſs of the fleſh, but that of the Spirit alſo, 2 Cor. 7.1. As perfect love, or a Plerophory and full Aſſurance, caſteth out doubtings and fear, which hath torment: So perfect holineſs hath no communion with, but caſteth out all filthineſs of the fleſh and ſpirit, Eph. 1.4. S. Paul makes them Synonymous and equivalent p. 3expreſſions, to be holy and to be without blame: So 1 Theſſ. 3.13. he prays, that they may be unblameable in holineſs. And again, Col. 1.22. holy, unblameable, and unreproveable, are in conjunction. The ſame S. Paul tells us, that the reaſon why Chriſt ſo loved the Church as to give himſelf for it, was, that he might ſanctiſie and cleanſe it, and ſo preſent it a glorious Church, not having ſpot or wrinkle, or any ſuch thing, but that it might be holy and without blemiſh. And as this is the deſcription of the Church Chriſts Spouſe, ſo 'tis of Chriſt the Churches Husband, the High Prieſt that died for her, that he was holy, harmleſs, undeſiled, and ſeparate from ſinners, Heb. 7.26. We ſee then that holineſs excludes uncleanneſs and all filthineſs, is unblameable, without ſpot or blemiſh, undefiled, &c. and thus far 'tis amiable, and a moſt becoming thing. But

2. Affirmatively & Comprehenſively. Holineſs is conformity to God; which p. 4is not meerly or only a being ſeparated, devoted and dedicated to God, but anſwering the end of ſuch Dedication, which is to be conformable and acceptable to him; for to be holy and to be acceptable, are joyn'd together with conformity to God, Rom. 12, 1, 2. Sin and holineſs are contraries; that therefore being non-conformity and contrariety to God, this muſt be conformity and agreeableneſs to his Will. So that to be holy is to do all things ſuitably and acceptably to God, to do all things foreign, decently, and in order, juſt as God would have them done; to do all things to glorifie and to pleaſe God to the utmoſt. 'Tis true, that Holineſs is gradual, in ſome more, in ſome leſs; but whereever 'tis, 'tis lovely in any and in any degree, but moſt of all in the higheſt Degree. And this leads me to the

Second thing to be treated of and repreſented to you, viz. the abſolute and incomparable beauty of holineſs: and that 1. poſitively conſidered, p. 5which will be evinced and demonſtrated by ſix things.

Firſt, 'Tis the Name of God; and as his Name is, ſo is he, The Holy One, Iſa. 57.15. And how excellent is his Name in all the earth! He is called the Holy One, and the Holy One of Iſrael, many a time over in the Scriptures. His Holineſs is himſelf; for to ſwear by his Holineſs and by himſelf, is the ſame thing, as 'tis alſo to ſwear by his Great Name, Pſal. 89.35. Heb. 6.13. Jer. 44.26. compared. Now God being the foreign the altogether lovely, how beautiful a thing muſt Holineſs be! it being the Name of him who only is God, who only is good, who only is wiſe, and all that is the perfection of beauty, and object of deſires.

Secondly, Holineſs is the Will of God; and as his Will is holy, ſo his Will is that we ſhould be holy. S. Paul bids us in every thing give thanks, for this is the Will of God in Chriſt Jeſus concerning you, 1 Theſſ. 5.18. So may I ſay, In every thing be holy, for p. 6this is the Will of God in Chriſt Jeſus concerning you. His Word is the ſignification and diſcovery of his Will, and this is his Will, your ſanctification or holineſs, 1 Theſſ. 4.3. And this is his word too, 1 Pet. 1.15, 16. As he which hath called you is holy, ſo be ye holy in all manner of converſation; for it is written, Be ye holy, becauſe I am holy. O what a lovely and beautiful thing is the Will of God! He worketh all things according to the Counſel of his Will, and ſo ſhould we. 'Twas the great commendation of King David, that he ſerved his Generation according to the Will of God, Acts 13.36. and is for this ſaid to be the man after Gods own heart, becauſe he would fulfil all his Wills, for the Greek is plural, Acts 13.22. Yea, our Lord Jeſus Chriſt, who is ſo often called The holy Jeſus. gloryed in this (becauſe by it he glorified his Father) that he did, alwayes did, and delighted to do, th… things that pleaſed him, or, which i… all one, his Fathers Will. Well the… p. 7the Will of God being the Rule and meaſure of what's acceptable and pleaſing, lovely and beautiful in his eyes, Holineſs muſt be tranſcendently ſo, for this is the Will of God.

Thirdly, Holineſs is the Work of God. All Gods works are worthy of him, and like himſelf, rare and excellent to admiration and wonder: The Rule holds here (operari ſequitur eſſe) in this ſenſe, the work is according to the worker. If Apelles's and Titian's Peeces were ſo admirable, what are Gods! If the works of the firſt Creation were good exceedingly, Gen. 1.31. of which Man was one of the chief and holineſs the chief excellency of Man; how much more the work of the new Creation, which doth mainly conſiſt in holineſs! He that hath wrought us to this ſelf ſame thing is God, 2 Cor. 5.5. and he that ſanctifies, or makes us holy, is the Lord, Exod. 31.13. We are his Workmanſhip created in Chriſt Jeſus unto good works, which God hath before ordained, that we ſhould walk in them, p. 8Eph. 2.10. And put on the New-Man, which after God is created in righteouſneſs, and true holineſs. So that holineſs being the work of God, it muſt needs be lovely. Yea,

Fourthly, Holineſs is not only the Name, the Will, and the Work, but 'tis the Image of God and his likeneſs. The Image of God is not ſo much in our ſouls being a ſpirit, as being holy: The Devil is a Spirit, but far enough from being the Image of God. We were at firſt created in Gods Image, and after Gods likeneſs, Gen. 1.26, 27. And the Apoſtle refers to this, Eph. 4.24. in foreign Created after God, i. e. after the Image and likeneſs of God, viz. in righteouſneſs and true holineſs. Chriſt Jeſus is the holy One, and we are to be conformed to the Image of him the Son of God, Rom. 8.29. both in being holy, and in ſuffering with him for being ſo, verſ. 17. as well as in being glorified. If I may allude to the Art of Limning, I would ſay, that an holy life is the Picture of Gods, though p. 9not drawn perfectly and to the life; and I think the Apoſtle favours the expreſſion, Eph. 4.18. ſpeaking of the Gentiles, that they were alienated from the life of God, i. e. from holineſs. And as to the workers of iniquity Chriſt Jeſus profeſſeth that he never knew them, Matth. 7.23. Sin hath ſo altered and diſguiſed man from what he was when God made him, that God knows him not, owns him not for the man he made.

Fifthly, 'Tis yet more, Holineſs is the very Nature of God. There are ſome Attributes that flow from the Will of God, as well as from his Nature, as Mercy; which he may ſuſpend and not exert, if ſo pleaſe him, and none can ſay unto him, Why doſt thou thus? But the Holy Scriptures tell us, that there are ſome Attributes which admit of a cannot be otherwiſe; God, ſaith the Apoſtle, cannot lie, cannot deny himſelf, ſo cannot do wickedly: He is True, Juſt, Faithful, and Holy, and 'tis impoſſible he ſhould be p. 10otherwiſe. And 'tis of clear obſervation, that in the Holy Scripture, A Divine Nature and Perfect Holineſs are equivalent terms. Be pleas'd to compare 2 Pet. 1.4. whereby are given to us exceeding great (or, the greateſt) and precious promiſes, that by theſe you might be partakers of a Divine Nature, having eſcaped the pollution or corruption that is in the World through luſt. Here you ſee that the deſign and end of the promiſes is to make us partakers of a Divine Nature. Now compare this with 2 Cor. 7.1. and there the uſe of the promiſes is to perfect holineſs: Having theſe promiſes (which according to St. Peters Phraſe, are the greateſt, for they are, that God will be a God and Father; and there's none greater to promiſe, as there was none greater to ſwear by, than himſelf:) Let us cleanſe our ſelves from all filthineſs of fleſh and ſpirit (which is the ſame with the corruption ſpoken of by St. Peter) perfecting holineſs, i. e. till we be ſanctified p. 11throughout and perfectly, or in St. Peters phraſe, be made partakers of a Divine Nature.

Sixthly, Yet once more, Holineſs is not only the Name, the Will, the Work, the Image, and the Nature, but 'tis the Glory of God, Exod. 15.11. Who is like unto thee, glorious in holineſs! 'Tis his great Title of Honour; 'Tis the Glory of all his Attributes and Adminiſtrations; it is the Attribute, whereby God is declared to be free from all impurity and imperfection: his Soveraignty would ſeem and look like Tyranny, but that 'tis holy; his Patience would look like an Indulgence and Toleration of ſin (and ſo the World judge it, Mal. 2.17.) but that 'tis holy; his Love would look like reſpecting of perſons, but that 'tis holy. Holineſs is the ground of the Songs of Praiſe that are ſung to his Glory in Earth and Heaven, Iſa. 6.3. Holy, holy, holy is the Lord of Hoſts, the whole Earth is full of his glory; which is repeated, Revel. 4.8. Holy, p. 12holy, holy Lord God Almighty, which was and is, and is to come. This then that is the glory of God, muſt needs be the perfection of the creatures beauty, and ſo it will be found to be; for 'tis more to the glory of Angels that they are holy, than that they are wiſe and mighty. Zion was called the Perfection of beauty, but 'twas becauſe of her being holineſs to the Lord: the Spouſe, the faireſt among Women, becauſe ſhe was undefiled: and the Church is called glorious, becauſe holy and without blemiſh. 'Tis the glory of Gods Sabbath, that 'tis an holy Day: and of his Commandments, that they are all holy: and ſo of all his Judgements too. What wants holineſs cannot be, what is holy cannot but be, glorious, according to it's degree.

Among all the things that have been or are famous for any perfection, Holineſs bears the bell: and though many have been juſtly celebrated, and their renown hath been ſpread abroad, for their beauty, yet this of Holineſs p. 13excells them all. You will find many high ſounding words joyn'd with beauty; as Glory and Beauty, Exod. 28.2. and 40. Job 40.10. Joy attends it, but to ſee it, Pſal. 48.2. Praiſe attends it, as 'tis ſaid of Abſalom, 2 Sam. 14.25. Excellency, Iſa. 13.19. Ornament, Ezek. 7.20. Renown, Ezek. 16.14, &c. But the Beauty of Holineſs exceeds them all, and the reſt is as a thing of naught where this is not. That which may ſeem ſtrange is, you may hear a Woman and a Queen calling it Vanity, Prov. 31.30. Favour is deceitful, and Beauty vain; but a Woman that feareth the Lord, ſhe ſhall be prais'd. For what? For a Beauty. Her own works (ſuch as the Apoſtle ſpeaks of, 1 Tim. 2.10. in the language of my Text, becoming Women profeſſing Godlineſs.) Her good Works ſhall praiſe her in the Gate. All the other glorious beauty is but a fading flower, Iſa. 28.14. but this is the laſting and abiding beauty, even for ever, as in the Text, as in 1 Pet. 1.24. with Iſa. 40.6, 7. One rebuke of God, p. 14if he do but blow upon it, makes the moſt glaring beauty to conſume like a moth, Pſal. 39.11. yea of its ſelf 'tis in a conſumption and dying daily. But wickedneſs makes not only the perſon, but the beauty to be abhorred; Ezek. 16.25. There is more uglineſs in the ſin, than there can be beauty in or on the perſon of a ſinner, though an Abſalom among men, a very None-Such, or a Bathſheba among Women, who was very beautiful, 2 Sam. 11.2. The glory of young men is their ſtrength, Prov. 20.29. What to do wickedly? no, but when ſuch young men as St. John ſpeaks of, 1 John 2.14. who were ſtrong by the Word of God abiding in them, and overcame the evil and wicked one; ſo that this ſtrength of Holineſs is the true glory of young men. And they that pride themſelves and glory in their being mighty to drink, woe unto them, for they glory in their ſhame. As for old men, the ſame. Text Prov. 20.29. tells us, that the gray head is their beauty; p. 15but when? for it ſeems to need an interpretation: why then 'tis a crown of glory, viz. the hoary head, when 'tis found in a way of righteouſneſs, Prov. 16.31. So that we ſee there is no glory allowed to any beauty, but that of Holineſs. We may conclude, as holy King David, I have ſeen an end of all perfection, but the perfection of beauty, that is, the beauty of Holineſs, which is as exceeding broad, as all the Holy Commandments of God. Holy David was ſo taken with and inamoured of this beauty, which is the glory of God himſelf, that he begs nothing but this (or nothing like this) of God in prayer, Pſal. 27.4. One thing have I deſired of the Lord, and that will I ſeek after (his heart is fully ſet and reſolved) that I may dwell in the Houſe of the Lord all the dayes of my life; what to do? to behold the beauty of the Lord: a ſight that paſſeth all ſights. And Moſes the man of God, prayes to ſee this glory, Pſal. 90.16, 17. Let thy work appear unto thy ſervants, p. 16and thy glory unto their children, and let the beauty of the Lord our God be upon us, &c. The truth of it is, to ſee the glory and beauty of the Lord is a ſight, not only worth praying, but worth dying for, it being no leſs than the Beatifical Viſion.

I perceive I have been engaged ſooner than I was aware of in the ſecond thing, the comparative conſideration of holineſs, and yet I muſt proceed and make further progreſs, to evidence this, that nothing is worthy to be compared with her, but that her beauty is incomparable: There are many pretenders and competitors who are brought in by too many in this blinded world, to vie with holineſs: But if we will believe ſo clear, ſo great, and ſo juſt a judgement as that of Gods, The beauty of holineſs is beyond compariſon and competition.

1. There have been and I am afraid there are (with a ſigh be it ſpoken to their ſhame) that prefer ſin before the p. 17holy Jeſus, and ſay as Iſa. 53.2, 3. There is no beauty that we ſhould deſire him: they deſpiſe and reject him, they hide their faces from him, and have no eſteem for him; but ſay as Iſa. 30.11. Cauſe the Holy One of Iſrael to ceaſe from before us: and as the Devils, Let us alone, or away, what have we to do with thee? art thou come to torment us? thou Holy One, Luke 4.34. Woe! and alas! that the altogether lovely Jeſus ſhould be thus undervalued! and that by them, whom he had infinitely obliged to ſerve and honour him! He had for us a love that paſſeth knowledge, ſuch as never was the like known, unexampled and never to be parallelled by any; great it was, like that of his Fathers, who ſent him into the World; from and in the ſtrength of this love he came, not only to make or give a Viſit, but to ſave us with a great Salvation, from ſin and wrath: and ſhall not this man rule over us? and be our Prince, who is our Saviour? Oh diſ-ingenious, p. 18ingrateful, fooliſh people and unwiſe, thus to requite the Lord with contempt, ſcorn, and hatred for his Goodwill! what alles this degenerate wicked World? that they ſee not his glory as of the only begotten of the Father, full of all Graces and Truth of Beauty. I muſt confeſs that the Son of God did appear with many ſeeming diſadvantages to ſenſual and ſinful eyes; for he being to take a journey into this World, where he was to taſte of death, diſ-robed himſelf of his Majeſty and Glory, becoming for a time not only little lower than the Angels, but was pleaſed to put on our Countrey Cloths, and came habited into the World like one of us, yea in the form of a ſervant, and in the likeneſs of ſinful fleſh: And though it were manifeſt that he was God, yet without controverſie, 'tis one of the great Miſteries of Godlineſs, that he was God manifeſt in the fleſh, 1 Tim. 3.16. Being thus clad in his travelling cloths, he was not known nor taken to be for p. 19what he was. Yet in truth this Selfdenial and condeſcention of his, is that we are hugely beholden to him for; if he had not put on this Vail, we poor weak-eyed mortals could not have ſeen his face and live. This humbling of himſelf ſhould indear him to us, as it did unto his Father, who declared from Heaven that he was his Son, in whom he was well pleas'd, even now in this humane dreſſe, and while about the diſpatch of this Worlds concerning affairs: yea, the Father did not only love him, becauſe he laid down his life, but did put the Cup into his hand, yea (and which is wondrous ſtrange) it pleaſed the Lord to bruiſe him.

This then methinks ſhould not be, nor indeed is it, either the only or greateſt cauſe that the holy Jeſus hath no more reſpect or eſteem; but alas, 'tis from hence, that ſuch men love their ſins more than their Saviour: This, this is the condemnation, that light, glorious and beautiful light is p. 20come into the world, but men, too too many men, love darkneſs and deformity more than Light and Beauty: but why? becauſe their deeds are evil. A goodly reaſon indeed! what ſin becauſe they have ſin'd? Will they love and hug their evil deeds, and with them damnation? Will they refuſe Salvation becauſe they have ſinned, and that not out of modeſty, but deſperate willfulneſs; becauſe ſinned they have, ſin they will! Alas poor men!

But I pray what is this ſin, that men are ſo much lovers of it? Is there any beauty or comlineſs why it ſhould be deſired? Ah no! As I would not, I need not call it out of its Name, for a worſe cannot be given it; 'Tis ſuch a deformed ugly hag, as is more odious than Death or Devil. 'Tis impoſſible to rail at it, or to ſpeak bad enough of it; the worſt of words are too good to call it by; 'tis ſo vile and abominable a thing, that no Name but its own is expreſſive of it; and yet, as if p. 21that were not ſignificant enough, the Apoſtle, Rom. 7.13. adds an exceeding to it, to denote its hyperbolical and inexpreſſible vileneſs. 'Tis nothing but foreign, Unlawfulneſs, Illegality, Diſorder, Confuſion, Filthineſs, Corruption, and every thing that admits of the name of bad and evil, of odious and abominable. 'Tis good for nothing but to be hated, ſcorned, and put to death. 'Tis worſe than death, for 'tis the cauſe and ſting of it too. 'Tis worſe than the Devil, for 'twas only ſin that made Angels Devils: ſo that the Devil may call it Father, more than it can call the Devil ſo. 'Tis not only the cauſe, but the Hell of Hell, and if there were no other, 'twere damnation to be a ſinner; for as ſuch, he is ſeparated from God, and under a Curſe; and indeed ſin and damnation have one Name, they are both a ſeparation and departure from God. This alas, would you think it? is the thing (ſhall I ſay) that wicked and deviliſh men, and ſuch as p. 22the Jews of old, prefer before the holineſs of bleſſed Jeſus.

I cannot yet give over, but I muſt tell you, that this ſin which the World is ſo inamour'd of, is ſo rotten a thing, and hath ſo ſtinking a breath, that one cannot come near it without danger of being infected: Who can touch this pitch and not be defiled? 'Tis infinitely worſe and more contagious than the plague, and we ſhould abhor the garment ſpotted with this fleſh. The face of it hath not one good feature, the aire of it is gaſtly, its complexion is ſo like Hell, that 'twould fright any one that hath not loſt the eyes of his underſtanding: Mean or meaſure it hath none, 'tis altogether indecent and unſatiable, and is never quiet till it have ſent men to Hell, no nor there doth it leave them, but in its upbraids and torments is a continual fury and gnawing worme, yea, a fire that burns everlaſtingly. 'Tis the uglieſt thing that ever was, and moſt miſſhapen; all the auxiliary Artifices that p. 23can be uſed, cannot ſtraiten it, nor make it handſome. It's ſo aſhamed of it ſelf, that it dares not appear in its own colours, nor own its Name: it diſguiſeth it ſelf, ſo that its lovers little know with whom they have to do. If good were not called evil, it could not be hated; if evil were not called good, it could never be beloved. If Pride were not new-named Decency; Wantonneſs, Affability and Complaſance; Covetouſneſs, Frugality; Prodigality, Generoſity, &c. And if Godlineſs were not nick-named Hypocriſie; and a Fear to ſin, Cowardize and Puſilanimity; Holineſs, Preciſeneſs; and Faithfulneſs, Folly; I ſay, were it not that the Names are thus altered, it were impoſſible, but holineſs would be greatly deſired for her beauty; and ſin would be houted away and ſtoned to death; men would take revenge on it and themſelves too, repenting even in duſt and aſhes, that ever they were ſo mad to prefer ſin before holineſs.

p. 242. A ſecond pretender to Beauty, and which is indeed a very taking thing, is a Civil and Courteous Carriage and Behaviour; I mean not ſuch as is over nice and ceremoniouſly formal (that's luſcious) but a gentile graceful demeanor, joyn'd with an ingenious affability and becoming condeſcendingneſs; ah how winning is this! We uſe to give ſuch an one the the name of an accompliſh't, lovely, obliging, and therefore an obtaining perſon. This way Abſalom ſtole more hearts, than his face raviſht eyes, as you may ſee, 2 Sam. 15.5, 6. but this is not ſo much to his praiſe, as his Treaſon is to his diſgrace. Civility without Sanctity, Ingenuity without Holineſs, is more pretty than precious: ſome call it ſplendidum peccatum a glittering ſin; but I ſhall only call it, a well-acted vanity, an inſignificant ceremony, an handſom nothing. To be accompliſht to ſerve a Prince, and not be accompliſh'd to ſerve a God, is no great commend to any man. To be p. 25lovely in the ſight of all men, and not to be lovely in the ſight of God, is a praiſe may ſit a Phariſee or an Hypocrite, but will not content a godly man.

3. Holineſs excells, if compared with the charming and captivating beauty of faces. Alas, what is it to be fair as Abſolom, and celebrated as he beyond all others, and be branded for Murther and Treaſon? Tis far from a glory, to have beauty enough to inflame a Prince as Dinah had, and to be defiled as ſhe was. 'Tis ſaid of Tyre that ſhe was perfect in beauty, but being lifted up becauſe of her beauty, God caſt her down becauſe of her being lifted up, Ezek. 28.17. for God had purpoſed to ſtain the pride of her glory, as was foretold, Iſa. 23.9. Bathſheba was very beautiful to look upon, but her ſin was more her ſhame, than that her praiſe.

You heard before how this Beauty of Holineſs was prefer'd, and had the commendation beyond that of the p. 26face, Prov. 31.30. And the Apoſtle gives the holy hand, the honour above all, 1 Tim. 2.8. A white hand, if not innocent; a neat hand, if not holy; though adorned with never ſo many rings and bracelets, makes no fair ſhew in the eyes of God, though lifted up to him in Prayer.

4. The Artificial beauty (which is ſhort of the Natural) muſt therefore of neceſſity fall ſhort of this which is Supernatural. The Ornaments of Gold and Silver, Garniſhings with Precious Stones for Beauty, as 2 Chron. 3.6. Modiſh garbs and dreſſes, which often bewitch and dazle the beholders eyes, and hath many times more beauty than the wearer, is infinitely ſhort of the beauty of holineſs. And therefore the glory of the Kings Daughter, Pſal. 45.13, 14. is not given to her clothing, though of wrought gold, nor to her rayment, though of curious Needle-work, but to her inner beauty, which is holineſs, ſhe was all glorious within, viz. pure in heart; and her p. 27beauty is in forgetting her fathers houſe, and in worſhipping her Lord and King, who would then deſire her beauty, Pſal. 45.10, 11. for ſuch he ſeeks to worſhip him, as do it in ſpirit and truth, in the beauty of holineſs. So St. Paul tells us, that the beſt ornaments are not broidered hair, or gold, or pearls, or coſtly array, but modeſty, ſhamefaſtneſs, ſobriety, and good works, which becometh women profeſſing Godlineſs, 1 Tim. 2.9, 10. That without this is nothing at all, but this, though without that, is all in all: And ſo St. Peter alſo tells us, 1 Pet. 3.3, 4. that women ſhould not reckon thoſe outward ornaments their beauty, but the hidden man of the heart, that which is not corruptible, a meek and quiet ſpirit, which is in the ſight of God of great price; and that's the praiſe we ſhould be ambitious of, viz. which is of God and not of men, Rom. 2.29. To be dreſt to the approbation and admiration of men, to be renowned for beauty, and not to p. 28have the approbation of God, will afford but cold comfort, while we live and when we die. And therefore to declare the thing as it is, and to diſ-abuſe this miſtaken World, let me tell them that they do but miſ-call and flatter theſe ſublunary things, when they attribute to them, and adorn them with the fine words and ſpecious titles, of beauty and bravery, delight and delicacy, pleaſure and prettineſs, honour and happineſs; alas theſe are but great fancies, pompous ſhews, glittering and gaudy nothings. The roſineſs of the moſt orient beauty, the whiſtling of the moſt ſilken bravery, the chinking of white and yellow duſt, alias gold and ſilver, the ſparkling glories, which tempt and captivate, the amorous, the proud, the covetous, the ambitious ſons of men, will one day appear to be but the cheat of imagination; and that they who have courted them, have jugled themſelves out of true happineſs into a falſe one, and have p. 29eſpouſed themſelves to a meer paultry vanity; which if it be any thing, is a ſomething leſs than nothing, as the Prophet phraſeth it, Iſa. 40.17. they will find by the diſappointment of their hopes, that they did but build Caſtles in the aire, and their falſe joys will end in true miſeries.

5. Holineſs far ſurmounts the Morality and half refined Vertues of Philoſophers. Morality is indeed a very lovely thing in its kind, and is a great rarity among men; 'twere to be wiſht there were as much among ſome Chriſtians, as there was among ſome Heathens: Chriſtians profeſs more than they did, but they did more than many who are profeſt-Chriſtians. For this Chriſt loved the young man, but yet 'twas not enough, the one thing neceſſary was wanting, he was not ſanctified. There are many fine things, that may glitter, but be no gold; good inclinations, ſweet diſpoſitions, ingenious behaviour, ſeemingly vertuous p. 30converſations may make a fair ſhew in the fleſh, and yet they who own them may be in the fleſh, and ſo cannot pleaſe God, Rom. 8.8. A complexional or a conſtitutional meekneſs, &c. may be no vertue (which is a conqueſt over oppoſition.) Philoſophical Vertue, which they place in obeying and conforming to the Placits of wiſe men and dictates of Reaſon, or performing vertuous acts for vertues ſake, may be far from holineſs, which is as I clear'd above, a conformity to the will of God, as ſuch, (ſub intuitu divinae voluntatis) with reſpect to his will and an eye to his glory. Education, Art and Prudence may and do oblige to and produce effects very reſembling and like to them that are religious; but the ſweeteſt innocency and moſt glorious acts, if not the reſult and effect of union with Chriſt and the love of God, will profit nothing, 1 Cor. 13.1, 2, 3. Though ſuch perſons may ſeem too good to go to Hell, yet without holineſs, they will p. 31not be found good enough to go to Heaven: but the perſon may be condemnable, when the acts may be, by themſelves conſidered, capable of commendation. See Matth. 7.21, 22, 23.

Yet again as to this head, To teach or learn Moral Vertues apart from Chriſt, is to have them apart from Heaven: they are indeed required of and to be practis'd by Chriſtians, but ſo is more than they; and they, as ſpringing from the fountain, directed by the rule, and terminated in the glory of God in Chriſt: Otherwiſe though we learn to conceal or diſguiſe Ungodlineſs, we ſhall never learn to be godly, and every thing but being and living godly in Chriſt Jeſus, leaves us under the firſt Covenant, which is too weak to ſave us. Philoſophy and Morality may make us civil and good men, but they will never make us holy and good Chriſtians. And as Doctor M. Cauſabon well obſerves, Chriſtleſs diſcourſes are to little purpoſe; p. 32the truth is (ſaith he) the conſideration of Chriſt laid aſide, though good language, and excellency of wit may go far with ſome men to perſwade, and with all or moſt to pleaſe and delight; yet bare vertue of it ſelf, all things ſoberly conſidered, will prove generally but a weak plea, and (as Brutus at his death is ſaid to have bemoan'd himſelf) rather a Name, or Word, than reality.

6. and Laſtly, The Beauty of holineſs far exceeds and excells Phariſaical righteouſneſs. The Phariſees, if you would take their word, and believe of them as they conceited of themſelves, were righteous more than others; and therefore deſpiſed others, and bid them ſtand afar off, as unclean in compariſon of them the more holy; but theſe were no incenſe, only ſmoak in the noſtrils of God. They had ſo obtain'd upon the credulous and eaſily deluded Vulgar, that they alſo thought them Gods darlings and favourites, in ſo much that 'twas Proverbial among p. 33the many, That if but two went to Heaven, the one would be a Phariſee. Our Saviour acknowledgeth, that to weak and dim-ſighted eyes they did appear beautiful, but to him who had an all-ſeeing eye, they were the moſt errant Hypocrites in the world, a Generation of Vipers, that could not without a miracle eſcape the damnation of Hell. And therefore he tells his Diſciples and all others moſt aſſuredly, Matth. 5.20. That except their Righteouſneſs exceed that of the Scribes and Phariſees, they can in no caſe enter into the Kingdome of Heaven; no, in no wiſe, 'tis impoſſible.

It will be worth our while to take a more particular view of their overmuch or exceſſive, and yet defective righteouſneſs. 1. They were great Profeſſors of Religion, but were more ſo in words than works; for though they did in words confeſs, yet in works they did deny God and Godlineſs, as Matth. 23.3, 4. The Scribes and Phariſees ſit in Moſes Seat, All therefore p. 34whatſoever they bid you obſerve, that ye obſerve and do; but do not after their works, for they ſay and do not: They bind heavy burdens, and grievous to be born, and lay them on other mens ſhoulders, but they themſelves will not touch them with one of their Fingers. And what they do, 'tis in hypocriſie, For all their works they do to be ſeen of men. 2. Of all the Sects (for there were many) they were the moſt preciſe, ſtrict, and exquiſite. As the Apoſtle, who was once of the number, doth confeſs, Acts 26.45. And 'twas for this that they were ſo much admired; not for their Learning, their Wit, or Eloquence, but for their righteouſneſs, yet this is the thing our Saviour cenſures and condemns in them, and on great and juſt cauſes. For,

Firſt, 'Twas but external and in appearance. They were like whited or painted Sepulchres, which appear beautiful outward; but were like them within too, for they were rotten and filthy, full of hypocriſie and iniquity, p. 35Matth. 23.27, 28. And therefore our Saviour ſaith unto them, Luke 15. Ye are they which juſtifie your ſelves before men, but God knows your hearts; and that your appearing righteouſneſs, which is but in ſhew, though it be highly eſteemed among men, is an abomination in the ſight of God.

Secondly, 'Twas but their own Righteouſneſs, which is of the Law, not that which is through the Faith of Chriſt, the righteouſneſs which is of God by Faith. Thus the ſame Apoſtle tells us, Phil. 3. Touching the Law, ſaith he, I was a Phariſee, verſ. 5. and as to the righteouſneſs which is in the Law, blameleſs, verſ. 6. and yet counted this but loſs and dung, v. 8. that he might win Chriſt, and be found in him, not having his own Legal righteouſneſs, (which was all he had as a Phariſee, and was all that the Phariſees had) but that he might have the righteouſneſs which is through Faith; for without that, which infinitely exceeds the other of the Scribes and Phariſees, he believ'd p. 36what our Saviour ſaid, That he could not enter into heaven, or be ſaved. Yet,

Thirdly, The Righteouſneſs of the Scribes and Phariſees was but according to the outſide and Letter of the Law, as Matth. 5. our Saviour gives us to underſtand. If they did not actually murther, or commit adultery, cauſleſs anger and luſting after a woman in their heart, were to them no tranſgreſſious of the Law. They had the Law in their hands and mouth, but not in their heart: but they are the people that know righteouſneſs, the people in whoſe heart my Law is, ſaith the Lord, Iſa. 51.7. And therefore our Saviour reflects this upon them with a woe, in Matth. 23.25. Te make clean the outſide of the Cup and the Platter, but within they are full of extortion and exceſs. Mens Legis eſt Lex, the meaning of the Law is the Law; but this they had no mind to.

Fourthly, Their righteouſneſs as to the Law, was but an obſervance of ſome of p. 37the Commandments of God, for many of them they did tranſgreſs, as our Saviour taxeth them, Matth. 15.3. but then 'tis that we ſhall not be aſhamed, when we have reſpect to all the Commandments of God, Pſal. 119.6. and are like that renowned pair, Zachary and Elizabeth, Luke 1.6. who were both righteous in the ſight of God, walking in all the Commandements and Ordinances of God without blame. Yea,

Fifthly, The Righteouſneſs of the Scribes and Phariſees as to the Law, was placed in Rituals and Poſitives, the leſſer things of the Law, and that with neglect of the real and moſt weighty things; as 'tis clear from what our Saviour reprehends and almoſt curſes them for, Matth. 23.23. Woe to you Scribes and Phariſees, Hypocrites, for ye pay tythe of Mint, Annis and Cummin, but have omitted the weightter matters of the Law, Judgement, Mercy, Faith, and (Luke 11.42.) the Love of God: theſe ought p. 38ye to have done, and not to leave the other undone. They were moſt unconſcionably unjuſt and oppreſſive, while they pretended conſcience: and thought that theſe little ceremonial obſervances would make amends for all their greater wickedneſs and villanies.

Sixthly and laſtly, as to this head, Their conformity was not ſo much to the Law, as to their and their Elders Gloſſes upon and Interpretation of the Law. I confeſs at ſuch eaſie and cheap rates men may paſs for blameleſs (as blaſphemous and injurious Saul did) and be pretenders to, yea profeſſors of perfection: They owned the Scriptures, but prefer'd the Traditions of the Elders (as the Papiſts do unwritten ones) before them: And as the Romaniſts advance the Dictates of Pope and Councils before the written Word of God; ſo theſe uſed to ſay, that the words of the wiſe, had more in them than the words of the Law. For this our Saviour takes them up roundly, p. 39and rebukes them cuttingly as they deſerved, Matth. 15. and lets them know, that thereby they did worſe than tranſgreſs, for they made void the Commands of God, and render'd them of little uſe and none effect: Ye Hypocrites, well did Eſaias propheſie of you and your ill doing, ſaying, This people draweth nigh me with their mouth, and honoureth me with their lips, but their heart is far from me; and in vain do they worſhip me, teaching for Doctrines the commandments of men. Thus we ſee that the whole frame of theſe mens Religion, was more of their own deviſing and faſhioning, than in conforming to the Inſtitutions and Commandments of God, and was indeed but an Apiſhmockery of the true and ſound Religion. Except therefore your righteouſneſs exceed, &c.

But to proceed: 3. They were very Orthodox and ſound in many of their Tenets beyond the Sadduces, &c. They held the Immortality of the p. 40Soul, and Reſurrection of the Body, but lived ſo ſenſually as if neither were true; and as if they prefer'd the uppermoſt rooms at a feaſt, before the Kingdom and Glory of Heaven. They held, That there was One and but One God, and were right as to pure Deiſme, but God in Chriſt they could not bear; 'twas beyond their patience to hear of Chriſt to be the Son of God; and though 'twere for life, yet they would not come to him. Now 'tis not eternal life to know the only true God, unleſs we know the Jeſus Chriſt whom he hath ſent, John 17.3. And the excellency of knowing Chriſt, is to know him ſo as to be found in him, to have communion with him, and be made conformable to him. If we will believe St. Paul, Phil. 3. He that thus hath the Son, hath life; and he that hath not the Son, hath not life, 1 John 5.12. He that believeth on the Son, hath everlaſting life, and he that believeth not the Son, ſhall not ſee life; but the wrath of God abideth on him, p. 41John 3.36. He was a child of wrath by Nature, and if he believe not in the Son of God, he is ſtill a child of wrath, and liable to condemnation.

But to make haſte with the reſt of their Characters, They were much and long in prayer; but though they called often on his Name, they departed not from iniquity; but went from their prayers to their ſins, yea, made their prayers but for their ſins ſake, and for a pretence, that they might the more glibly ſwallow down and devour (the hard to be digeſted) Widows-houſes, Matth. 23. Their prayers were but a ſhew, they ſinned in the Name of the Lord, and at the coſt and charges of Divinity, wretches that they were.

They did not only pray, but faſt too; they had learnt the Art of making ſad and ſowre faces, and of hanging down the head like a bulruſh; yea, they pretended to be ſo expert at and aboundant in it, as if this more than any p. 42thing elſe were their Maſter-piece, and ſuper-errogating (I might ſay ſuper-arrogant) excellency: they do not only plead it with God, as an argument, Luke 18.12. but as a merit, Iſa. 58.3. as if they deſerved a Feaſt in Heaven, for their faſting on Earth.

To their Faſting and Prayer, they added Almes alſo: and that it might not be an unknown charity, (though God and the poor be the beſt witneſſes and enough) they ſounded a trumpet, and were not content that their left hand knew what their right hand did, unleſs it were alſo ſeen of men, which they minded much more than doing good, Matth. 6.1, 2. for they were extreamly covetous (which no pious man is charged with or ſound guilty of in all the Scripture) yet as covetous as they were, they were more ambitious, and parted with money, that they might have a reward of praiſe and glory from men.

p. 43Zealous they were too (beyond all reaſon and religion) for the Sabbath; but concern'd themſelves more for an Oxe or an Aſſe, than for the health of mens bodies, or the ſaving-health of mens ſouls, which is an undeniable evidence of their hypocriſie, Luke 13.15, 16, &c. yet to do them right, and to give theſe Devils their due, they took great pains to make Proſelites, for they compaſs Sea and Land (Satans-walk, as the late learned Biſhop Hall calls it, on this very place and occaſion) not to convert men to God, but to make a party of them to themſelves, and a prey to the Devil; and did nothing but undo themſelves, and to make their Proſelites two-fold more the children of Hell than themſelves, Matth. 23.15.

Thus I have endeavoured to clear up the Beauty of Holineſs, and do avow it againſt all gain-ſayers to be incomparable. You cannot but from all this learn to believe, that all pleaſures without holineſs are but griefs; and p. 44the pleaſures of ſin will be found ſo, either in repenting of, or being damned for them: That all profit without holineſs is but loſs; for what will it profit a man to gain the World, and (He that pays but a ſin for it buys it too dear, for he wrongs and is in danger) to loſe his ſoul? Honour without holineſs will end, and that in diſgrace. Civility, Gentility, Morality, Phariſaical Righteouſeſs, the greateſt and all the beauty that is in the World, will never admit any perſon to a ſight of God without holineſs; and they that miſs that ſight, miſs Happineſs.

There are ſome captious and trifling objections, which this blind and therefore peeviſh and quarrelſome World make againſt holineſs; but I ſhall not trouble you with them, they being clear and invincible arguments, that though they may have ſeen her (in tranſitu) in her humane dreſſe here below among men (which is diſadvantageous to her, being nothing ſo p. 45glorious as that ſhe is cloth'd with and wears above with God and Angels) yet that they never view'd her with intellectual or believing eyes, nor ever had the happineſs of her ennobling heavenly and happyfying converſation, for then they would undoubtedly be tranſported and rapt with her admirable and tranſcending Beauty, which would not only oblige and warrant, but inſpire and enable them to cry out with the Queen of Sheba concerning the wiſdom and glory of Solomon, 1 Kings 10.6, &c. It was a true report, that I heard of thine Acts and of thy Wiſdome, howbeit I believ'd not the words, until I came and mine eyes had ſeen; and behold, the half was not told me; thy Wiſdom and Proſperity exceedeth the fame which I heard: Happy are thy men! happy be thy ſervants! Bleſſed be the Lord thy God, who hath ſet thee on the Throne, &c.

I ſee it is now high time to take into our thoughts the third thing which p. 46I promiſed to treat of and entertain you a little with, which is, that this lovely thing, The beauty of holineſs, becometh the Houſe of God, and that for ever. Here I have two things to do:

1. To inform you what is meant by the Houſe of God.

2. That Holineſs becomes the Houſe of God.

1. For the Houſe of God. This Pſalme having no title in the Hebrew (though the Septuagint and thence the vulgar Latine give it one) we can ſpeak nothing but conjecturally, as to the occaſion, date or Author of it; and 'tis better to ſay nothing, than what is doubtful. Some would raiſe this Houſe of God as high as Heaven, which is indeed called the Houſe of God, John 14.2. and the beauty of this Houſe is holineſs, Iſa. 57.15. I dwell in the High and Holy Place; and yet this high and holy God is graciouſly pleas'd to prefer the little low cottage, this country houſe, of an humble p. 47and broken heart, before that Throne of his; indeed in this Text, 'tis but with him alſo, but Iſa. 66.1. 'tis prefer'd before it.

Others as to the Letter refer it to the Tabernacle, the little Ambulatory and moving Temple in the Wilderneſs, and after; or to the Temple, the great and fixed Tabernacle at Jeruſalem, which was famed for beauty, yea the beauty of holineſs, by which Name 'tis often called: But as I remember, the Jews of Old and Latter Time do grant that this is one of the Pſalms, which relates and belongs to the Meſſiah-Time, which our Divines do generally call the Goſpel-Time or Diſpenſation. And by this Houſe of God, is by moſt, if not all interpreters, meant and underſtood the People, or Servants, or Houſhold of God. Munſter and Clarius (who often tranſcribes Munſter word for word) expreſs it thus, Per Domum ornatam & perpetuo perſtituram, intellige fidelium Eccleſam; By this adorned Houſe which is p. 48to endure for ever, they underſtand the Church of the Faithful. Doctor M. Cauſabon in theſe words; holineſs actively, that is all manner of reverence in outward performances and duties; but eſpecially an holy life and converſation becometh them, that profeſs themſelves to be ſervants to ſo great and glorious a Majeſty. And the Apoſtles, both St. Paul and St. Peter ſpeak of the Houſe and Temple of God in theſe expreſſions, 1 Cor. 3.16, 17. Know ye not that ye are the Temple of God? The Temple of God is holy, which Temple ye are, 1 Pet. 2.5. Ye alſo as lively ſtones are built up a ſpiritual houſe; ſo that the Houſe is the Houſhold or Family of God.

2. Holineſs, all and all manner of holineſs becomes all and every one of the houſes of God: 'Tis their deſire and delight, their beauty and comlineſs, as the word imports, and is ſo render'd by both Jewiſh and Chriſtian Interpreters. Holineſs of Doctrine and Worſhip, of heart and life, becomes p. 49the houſes of God; not only becomes them as their duty to be holy; but being holy is their comlineſs; 'Tis their greateſt ornament and excellency in the eyes of God, Angels, and all good men. As to fear God and keep his Commandments is the whole or all (as duty, ſo happineſs) of man, being oppoſed to all the reſt, which the wiſeſt of Men and Kings properly and ſignificantly calls Vanity and vexation of ſpirit: ſo holineſs is the all of their beauty and excellency in diſtinction from the other exteriour ornaments.

I told you before, that other beauty had many a great and big word attributed to it, but we may allow them much more to be the Titles of Honour belonging to this Beauty of Holineſs: This then is the Glory, the Joy, the Praiſe, the Excellency, the Diadem, the Crown, the Ornament, the Renown, the Perfection of Beauty. Doth not the Holy Spirit, who indited the Scripture tell us ſo? and what need we p. 50any further witneſs? If 'twere ſaid but once by the Infallible Truth, yet it were as true, as if ſaid an hundred times over; and he that believes not one, would not in likelihood believe ten or ten times ten quoted Scriptures, though backt with the concurring Suffrages and Authorities of the Fathers and Expoſitors, which the Holy Scripture needs not, and therefore I ſhall not urge them: Only to indear the argument, and by that the thing, viz. Holineſs, 'tis worthy of a remark, that the Pen-man of this Text utters it by way of admiration (O Lord!) which indeed ſpeaks the unſpeakableneſs of it: Oh how amiable! How lovely! How beautiful! How becoming is Holineſs! and how doth it become thine Houſe, O Lord! There's want in the words that are, and need of more words than there are, to expreſs it according to its worth and perfection. And ſo in the New Teſtament, we may obſerve St. Peter ſpeaking of it, with an admiration beyond p. 51what he could utter, 2 Pet. 3.11. What manner of perſons ought ye to be, in all holy converſations and godlineſſes! for ſo the reading is in the Original Greek: not only ſingle holineſs and godlineſs, but plurality, holy converſations and godlineſſes; and that with an univerſality, all holy, &c. yea with admiration too foreign, quanti-quales, What manner, &c.

Having thus diſpatcht theſe three things:

Firſt, The diſcovery of what Holineſs is, in its proper Notion and Nature. Secondly, That it is an abſolute and incomparable beauty. Thirdly, That it becomes and is the chiefeſt ornament of every Houſe of God, both above and here below. I may come to the Application in the language of St. Paul, Rom. 8.31. What ſhall we then ſay to theſe things?

1. I ſay by way of Inference and Information, That, Sin doth not become, but is the diſgrace and reproach of the p. 52Houſe of God. Our bleſſed Lord and Saviour had not patience (the Zeal of his Fathers Houſe did ſo poſſeſs and eat him up) to behold the Temple, the Houſe of Prayer and Holineſs, to be turn'd into a Den of Thieves; he could not bear it, nor endure the ſight, Matth. 21.12, 13. When he found in the Temple thoſe that ſold Oxen and Sheep, and Doves, and the Changers of Money ſitting, he made a Scourge of ſmall cords and drove them all out of the Temple, and ſaid, Take theſe things hence, and make not my Fathers Houſe, an Houſe of Merchandiſe. Certainly ſuch things, as lofty and ſcorning Pride, griping and ſordid Covetouſneſs, loathſome Lukewarmneſs, un-manning Drunkenneſs, beaſtial Ʋncleanneſs, &c. are the ſpots, which diminiſh and diſparage the beauty of the Houſe of God, as Saint Peter tells us, 2 Pet. 2.13.

It cannot be imagined that they who are enemies to holineſs, can be p. 53friends to, or lovers of God. They that live in ſin, whoſe practiſe and delight is to do wickedly, are ſo far from being the Houſe of God, that they are but a Cage of unclean birds; and like to that houſe, which the Devil calls his own, though 'twere ſwept and garniſht, Matth. 12.44. To hate holineſs, and to be in love with ſin, is by interpretation and true conſtruction, to be in love with Hell, and to hate Heaven, or to be in love with miſery, and to hate happineſs.

This is that which opens the mouths of Jews, Turks, and Indians, againſt the Chriſtian Religion; and, as by the Jews of Old, the Name of God and Chriſt is evil ſpoken of by reaſon of theſe, Rom. 2.23, 24. who by their evil deeds give great occaſion to the enemies of our beſt friend the Lord Jeſus Chriſt to blaſpheme his Name. The Chriſtian Religion is Magnetical and attractive, 'tis of ſo pleaſing an aſpect, and happyfying a Nature and Influence, that did but p. 54the Profeſſors of it make their Profeſſion good, I ſhould not doubt almoſt, but that the lovely and loving holy Jeſus would quickly be the deſire of and be embraced by all Nations: whereas now, when they come among Chriſtians, or Chriſtians go among them, and they ſee the Vileneſs, the Injuſtice, the Wantonneſs, and the almoſt all manner of wickedneſs that attends and adheres to many of their converſations, they are apt, though illogically enough, to ſay, this is, or is this their Religion? as they did of Jeruſalem of old, when her beauty was departed from her, Lam. 1.6. and 2.15. Is this the City, that men call the perfection of beauty, the joy of the whole Earth? Thus they twit and taunt, clap their hands, hiſs, and wag their head, and abhor the excellency of Jacob and beauty of Iſrael.

And truly if the Profeſſors of this excellent, lovely beſt, and only ſaving Religion, would but do themſelves the p. 55right to conſider of it, it were impoſſible but they would bluſh and be aſhamed, that ever they ſhould ſo much wrong Religion, by giving ſuch occaſion to reflect ſuch undeſerved reproaches on her: Alas, how will they anſwer it to Gods-Deputy, their Conſcience? and if not to that, how to God? for if our hearts condemn us, God is greater than our hearts, and knoweth more by us, than we do by our ſelves, and therefore may much more condemn us. With what faces can ſuch perſons appear before the Throne of God; either here when they pray, or hereafter when they muſt be judged? I will ſay to them, as Alexander is ſaid to ſay to a ſouldier of his, and of his Name, Either lay aſide thy Name, or fight better: Either be not Chriſtians in Name, or be Chriſtians indeed; for if they have a Name to live, and yet be dead in ſins and treſpaſſes by living in them, they may die in their ſins, and be damned for all their Name. He that p. 56made them will not ſave them, if they be not new-made and become newmen; for tis not being a creature, but a new creature, that entitles to and aſſures of Salvation. Again,

2. Let me ſay to every Houſe of God by way of dehortation, in St. Pauls words, which are of God, 2 Cor. 6.14, &c. Be ye not unequally yoaked with unbelievers; for what fellowſhip hath righteouſneſs with unrighteouſneſs? and what communion hath light with darkneſs? and what concord hath Chriſt with Belial? or what part hath he that believeth with an Inſidel? and what agreement hath the Temple of God with Idols? For ye are the Temple of the living God; as God hath ſaid, I will dwel in them, and walk in them, and I will be their God, and they ſhall be my people. Wherefore come cut from among them, and be ye ſeparate, ſaith the Lord, and touch not the unclean thing, and I will receive you, and will be a Father to you, and ye ſhall be my Sons and Daughters, ſaith the Lord Almighty. p. 57Having therefore theſe Promiſes, Dearly Beloved, Let us cleanſe our ſelves from all filthineſs of fleſh and ſpirit, perfecting holineſs in the fear of God. Who hath given us theſe exceeding great and precious promiſes, that by theſe you might be partakers of a divine Nature, having eſcaped the corruption that is in the world through luſt, 2 Pet. 1.4. And you may hear another Voice from Heaven, ſaying, Come out of her my people, that ye be not partakers of her ſins, and that ye receive not of her plagues, Revel. 18.4. Therefore once more in St. Pauls expreſſions, 1 Cor. 10.14, 15, &c. My dearly beloved, flee from Idolatry: I ſpeak as to wiſe men, judge ye what I ſay: for why ſhould we provoke the Lord to jealouſie? are we ſtronger than he? v. 22. Of old, God would not permit his people linſie-woolſie garments, nor to plow with an Oxe and an Aſs, nor to halt between God and Baal. Methinks Proteſtants, if they remember the Name, ſhould not incline to communion with p. 58Papiſts in their Idolatry, which was the ground of our ſeparation from them.

3. I would ſay this by way of caution, Let no man counterfeit and diſſemble a being holy: Simulata ſanctitas eſt duplex iniquitas, to be an hypocrite, is to be but a rotten poſt, though double gilt; 'Tis to be not only a ſinner, but one died in grain. Hypocriſie is a word taken from the Stage, as is well known, and 'tis rather a playing, than an acting of Religion; 'Tis perſonating without being a religious perſon: 'Tis an Art not an Act. And in Religion 'tis true what they ſay of faces, that painting doth not ſo much advance beauty to the eye, as debaſe it to the judgement; and that handſomneſs, which is only artificial, is real deformity. 'Tis not what is ſervice in the eyes of men, or what is celebrated by them for beautiful, but what is ſo in the ſight of God; as the Apoſtle, Col. 1.22.

p. 594. This by way of Exhortation to the Houſe of God, be then really, zealouſly, and eternally holy; not for a day, as if ye put on no more but an holy-dayes face and ſine cloths, but at all times and in all things. Whatſoever ye do from the higheſt duty of Grace to the loweſt of Nature, whether you eat or drink, buy or ſell, as well as whether you hear or pray, do all to the glory of God. Jeſus Chriſt hath given himſelf for us, that he might redeem us from all iniquity, and purifie to himſelf a peculiar people, zealous of and in readineſs to every good word and work, to walk worthy of him to all well-pleaſing, and to ſerve him in righteouſneſs and holineſs all the dayes of our life; to length of dayes, or for ever, as 'tis in the Text; and that though the floods lift up their voice and waves, as 'tis a little before the Text, and to which it hath relation. We ſhould be ambitious to be as holy, as Abſalom was fair, and to have as glorious a Name as the p. 60Old Temple had, which was the beauty of the whole Earth, and of which it is ſaid, That in it every one ſpake of his glory, or as 'tis in the Margine, every whit of it uttereth glory, viz. to God, whoſe due it is.

I do the rather urge this, becauſe the life of Religion lies in living in it, and I ſcarce know any thing more wanting than an holy life; profeſſing, hearing, and praying there is great ſtore, but where is holineſs? alas, can we find it in our hearts to live by God, and not live to God! Do we love to hear of Chriſtians Dignities, and ſhall we not love to hear of Chriſtian Duties? of Priviledges, and not of Performances? of Conſolation and not of Converſation Doctrine? Can we lend our ear to hear what God hath done for us? and ſhall we not give that the hearing which is to be done by us? Surely our deſign in being Chriſtians ſhould be like Gods, not only to ſave our ſelves, but to glorifie him.

p. 61If you will pleaſe to lend me a little more of your patience, I will endeavour to ſet this Exhortation home by ſome obliging arguments:

1. The Lord of this Houſe, the Pater-familias, the Father of this Family is holy; and as I have already made appear, 'tis his Name, his Work, his Will, his Image, his Nature, and Glory; therefore be ye alſo holy.

2. Your Profeſſion is holy, and we ſhould not only make a good profeſſion, but make it good. The Houſe of God is as I may call it, an Holy Academy, where all are to be holy profeſſors, as well as profeſſors of holineſs. Profeſſion is an engaging thing, as St. Paul tells us, 1 Tim. 6.12. Fight the good fight of Faith, &c. ſeeing thou haſt made a good Profeſſion before many Witneſſes.

3. Your Calling is holy, 2 Tim. 1.9. He hath called us with an holy calling; and 1 Theſſ. 4.7. He hath called us, not to uncleanneſs, but to holineſs. We are indeed ſaved by Grace, but we p. 62are to know and find, that the Grace of God which bringing Salvation, hath appeared to all men, teacheth us to deny ungodlineſs and worldly luſts, and withal to live ſoberly, righteouſly, and godlily in this preſent World; and ſo to look (or elſe we look in vain) for the bleſſed hope and glorious appearing of our Lord Jeſus Chriſt: for if we learn not Graces teaching, we ſhall never enjoy Graces ſalvation. So that it clearly appears, that holineſs is the Chriſtians foreign, his Work and Imployment: He is out of his Calling and Element, when he is not converſant in holineſs.

4. God hath provided an Houſe for you hereafter, as well as made you his Houſe at preſent. Our Saviour a little before his Aſcenſion comforted his Diſciples againſt all their troubles, with this, That in his Fathers Houſe were many Manſions, and he was going to prepare a place for them, John 14.1, 2. Yea, God hath prepared for them a City, Heb. 11.16. and St. Paul aſſures p. 63us upon his knowledge, 2 Cor. 5.1. That if the earthly houſe of this Tabernacle were diſſolved, we have a building of God, an Houſe not made with hands, eternal in the Heavens: ſo that we ſhall be no loſers but gainers by dying: and ſeeing our future houſe is holy, we who profeſs to be Gods Houſe here, ſhould be holy now.

5. You ſtudy what becomes your outward man, and its concerns, that not only your perſons but your houſes, and cloths, &c. may all be neat and handſome; and ſome had almoſt as lieve be out of their lives, as out of the faſhion. And ſhall Gods Houſe, ſhall your heart and life be neglected, and left to diſorder and ſhameful indecency? Are ye for all beauty but that of holineſs? Shall every thing be adorned, but the Goſpel and Doctrine of God our Saviour? which is adorned by nothing but holineſs, which is not this or that particular grace, but a complication of all graces, every p. 64one link contributing to make it more glorious than a Chain of Gold about your Neck for ornament; as the Proverbs ſome-where ſpeak by alluſion. I may reaſon it and expoſtulate with you as the Prophet did to them who ſaid, the time was not come that the Lords Houſe ſhould be built, Hag. 1.4. Is it time for you to dwell in your cieled houſes, and this houſe lie waſte? Oh repair the Houſe of God.

6. To pretend to holineſs and not to practiſe it, is to be but irreligiouſly religious, to have the Name of a Saint and to be a ſinner. To ſay of ſuch or ſuch, that they are Saints, and not holy, is as great a contradiction and abſurdity, as to ſay, a man is and is not at the ſame time. In Words to confeſs God, and in Works to deny him, is to diſown their acknowledgement, to deny their Confeſſion, and to confeſs their denial of God: ſuch an inconſiſtency is an unholy Saint. And on this account it was that St. Paul was ſo juſtly ſevere to ſinful profeſſors of holineſs, p. 65that he wrote to the Church of Corinth, not to company with Fornicators, yet not altogether with the Fornicators of this World, or with the Covetous, or Extortioners, or Idolaters, for then muſt they go out of the World: but not to keep company, if any man that's called a Brother, be a Fornicator, or Covetous, or an Idolater, or a Railer, or a Drunkard, or an Extortioner, with ſuch an one, no not to eat, 1 Cor. 5.9, 10, 11. Let not ſuch things be once named among you, as becometh Saints, Eph. 5.3. Let not any of theſe be your Name, for if you be named or called Drunkards, or Unclean, though Chriſtians, &c. When the Drunkard and the Ʋnclean goes to hell, what will become of the Chriſtian? The ſin will be of more force to damn, than the Name will be to ſave; For, Know ye not, that the unrighteous ſhall not inherit the Kingdome of God? be not deceived, neither Fornicators, nor Idolaters, &c. (ſo living and ſo dying without repentance) p. 66ſhall inherit the Kingdome of God, 1 Cor. 6.9, 10. And the ſame Apoſtle with the like zeal and fervency aſſerts it, and vehemently urgeth it again, Eph. 5.5, 6. For this ye know, that no Whoremonger, nor unclean perſon, nor covetous man who is an Idolater, hath any inheritance in the Kingdome of Chriſt and of God. Let no man deceive you with vain words (as if you might be ſaved notwithſtanding your being ſuch) for becauſe of theſe things cometh the wrath of God on the children of diſobedience, though they may by men be called the children of God: Be not ye therefore partakers with them.

7. I pray conſider this alſo, That though you may own your ſelves, yet if you be not holy, God will not own you for his houſe: He delights indeed in the habitable parts of the Earth, but which are they? not the Temples made with hands, as St. Paul, Acts 17.24. but the humble, the broken, the pure in heart, as was hinted before: p. 67and 'tis expreſly ſaid in that Pſalme which ſpeaks of Chriſt Jeſus, viz. 16. That his goodneſs extendeth to the Saints, which are upon the Earth, and to the excellent, in whom is all his delight. Theſe you ſee are the habitable parts of the Earth, the houſes in which he delights to dwell. But if the houſe of God be defiled, he will forſake it as the Temple of old, 1 Cor 3.13. If any man defile or deſtroy the Temple of God, him ſhall God deſtroy, for the Temple of God is holy; let no man deceive himſelf, &c. Communion with God is our Heaven upon Earth, the only thing that makes it worth our while to live. But what communion hath God with Belial? If any man ſay that he hath fellowſhip with him, and walks in darkneſs, he lieth; but if we walk in the light as he is in the light, then have we fellowſhip one with another, 1 John 1.6. As the Devil is diſpoſſeſt when perſons are converted to the faith, the ſtrong man is caſt out, and ſuch perſons are delivered from the power of p. 68Satan unto God; ſo when profeſſing perſons do wickedly, eſpecially if they apoſtatize from Faith and Holineſs, God is turn'd out of the houſe which was called his, and will not be an inmate, nor lodge, or ſojourn in an houſe that is ſo polluted with leproſie, and admits the Devil to re-poſſeſſion.

8. Holineſs is an endued Beauty. The lovers and admirers of this corporeal and ſuperficial takingneſs, do oftner woe than wed un-endued Beauty; for their eye and tongue delight, they will complement it, and extract the eſſenſes of wit to give it Elogies even to adoration: but as Solomon ſaith of Wiſdome, ſo they of Beauty, 'tis good with an inheritance. The poor wiſe man was ſo happy, as by his wiſdom to deliver the City, but ſo unhappy as not be regarded, by reaſon of his poverty, Eccl. 9.15. But the Beauty of Holineſs cannot want regard, nor go un-eſpouſed on this account, for the beſt, the greateſt and p. 69incorruptible inheritance is hers. Heaven its ſelf is called the inheritance of the Saints or holy-ones, Col. 1.12. and this inheritance is ſhared among them that are ſanctified, and none elſe, Acts 26.18. And this inheritance is both Light and Life, Kingdome and Crown of Glory, which fadeth not away; and therefore methinks the great and generous Gallants of this World, as they love to be called, ſhould be in love with and all inamour'd of Holineſs, ſeeing Beauty and Glory, Honour and Riches meet and center in her, as much and well as they are annexed to her.

9. To gather and cloſe up many things together, Holineſs is the end of all that God, the Father, Son, and Spirit have done and will do for us from firſt to laſt; as alſo of all the means enjoyn'd to, Priviledges confer'd on, Graces wrought in, Duties to be done by us, Afflictions and Trials wherewith we are exercis'd: 'Tis the end the Father hath in Electing, p. 70Eph. 1.4. He hath choſen us in him, viz. Chriſt, before the foundation of the World, that we ſhould be holy and without blame before him in love. As of the Fathers Election, ſo is it the end of the Sons Redemption of us, Eph. 5.25, 26. He loved the Church, and gave himſelf for it, that he might ſanctifie and cleanſe it: and ſo again Titus 2.14. He gave himſelf for us, that he might redeem us from all iniquity, and purifie unto himſelf a peculiar people, zealous of good works. The Office and Work of the Spirit is to ſanctifie; and he is called holy, not only as being ſo in himſelf, but for making us ſo by his efficient power, 2 Theſſ. 2.13. God hath choſen you to ſalvation, not only through belief of the truth, but ſanctification of the Spirit, 1 Pet. 1.2. Elect according to foreknowledge, through ſanctification of the Spirit, 1 Cor. 6.1. Such were ſome of you, but ye are ſanctified, &c. by the Spirit of our God. 'Tis the end of all Ordinances and means, and we ſhould p. 71not take up with the means without the end. What is preaching for, but to bring men into, and to build them up in holineſs? Eph. 4.11, 12, 13. 'Tis the end of all Dignities and Priviledges, of which the Promiſes are principal; and why are they given us, but (as was ſaid above) that we might perfect holineſs, and partake of a Divine Nature? Why is the great Title of the Sons and Children of God beſtow'd upon us? but that we ſhould be followers of, and like to God our Father, as dear Children. 'Tis the end of all graces wrought in and exercis'd by us; of faith, Acts 15.9. Purifying their hearts by faith; and Acts 26.18. them that are ſanctified by faith. So of hope, 1 John 3.3. And every man that hath this hope in him, purifies himſelf, as he is pure. So of knowledge, 1 John 2.4. He that ſaith, I know him, and keepeth not his Commandments, is a liar, and the truth is not in him: He hath not learned the truth as 'tis in Jeſus, and therefore p. 72his knowledge is but a form of knowledge, Rom. 2.20. and knowledge falſly ſo called, 1 Tim. 6.20. 'Tis the end and effect of love alſo, 1 John 5.3. For this is the love of God, that we keep his Commandments, and they are not grievous. Commands from God who loves us, and to us who love him, cannot be grievous; if they are ſo, 'tis for want of love in us: for our Saviour tells us, if we love him we will, and they are the lovers and friends of him, who do keep his Commandments. 'Tis the end of that great duty of Prayer; why or what do we pray for? but that we may be holy, and do his will on Earth, as 'tis done in heaven. Surely what the Apoſtle prays for in relation to the Theſſalonians, 1 Ep. 5.23. ſhould be every ones prayer for themſelves, that they may be ſanctified throughout and wholly; and to walk worthy of God to all well-pleaſing, Col. 1.10. 'Tis the end of all Afflictions, Chaſtenings, and Trials, that we might come out of them like p. 73Gold purified, 1 Pet. 1.7. that the fruit may be the taking away of ſin, Iſa. 27.9. and for our profit, which is in this, that we might be partakers of his holineſs, Heb. 12.10. Yea, 'tis the end of all mercies and deliverances, Luke 1.74, 75. that being deliver'd out of the hands of our enemies, we might ſerve him in righteouſneſs and and true holineſs, without fear, all the dayes of our life. Yet again, and ſo I conclude, 'Tis the preparation for, and our glory in Heaven its ſelf: 'Tis our preparation for the ſight of God; for without Holineſs, no Man, how Wiſe and Learned, Rich and Honourable, Fair and Beautiful ſoever he be, ſhall ſee the Lord, Heb. 12. and when we do ſee him, more Holineſs will be the effect of that ſight, 1 John 3.2. when he doth appear we ſhall be like him, for we ſhall ſee him as he is; and this is called Glory, Col. 3.4. When Chriſt our Life ſhall appear, we ſhall appear with him in Glory; and 'tis for the very p. 74thing, viz. being holy, that the Church is called Glorious, Epheſ. 5.27.

Well then, Theſe things being ſo, I intreat you to conſider of what hath been ſaid, and beſeech God to give you Underſtanding in all things; that you may ſo Know, as to Believe; ſo Believe, as to Love; ſo Love, as to Practiſe; ſo Practiſe, as to Perfect Holineſs, and be Eternally ſaved: and then I know, that you will rejoyce and ſing the New Song, even Praiſe to God, and joyn with them that ſay, Holy, Holy, Holy; and conclude with my Text, that Holineſs becomes thine Houſe, O Lord, for ever.

Let all the People ſay, Amen; And, as the Arabick, adds, Allelujah.

FINIS.

End of the text · Ralph Venning, Things Worth Thinking on (1664)