CHAP. I.] CONSIDERATION OF THE NATURE OF GOD. 581
2. Again, this is that which gives privilege and pre-eminence unto the persons of some above others. " The righteous," saith the wise man, " is more excellent than his neighbour," Prov. xii. 26. It is seldom that this is so upon the account of civil wisdom, wealth, greatness, or power. There is nothing can establish this general rule but their conformity and likeness to God. Hence are such persons called "the saints in the earth," and "the excellent," Ps. xvi. 3. Both the terms, Ci''^i"iip and D''1''"1^, do first belong properly to God. He above [all] is absolutely ^^"li^, or "holy," and he is "'"''^^, Ps. viii. 9. Unto men they are ascribed upon their likeness unto him in holiness. This makes them the " saints and excellent in the earth ;" which gives them a pre-eminence of office and authority in some above others. And this dignity of office reflects a dignity of person on them who are vested in it, and communicates a pre-eminence unto them; for their office and authority is from God, which gives both it and them a real privilege and honour above others. But that which is origi- nally in and from persons themselves is solely from the renovation of the image of God in them, and is heightened and increased accord- ing to the degrees they attain in the participation of it. The more holy, the more honourable. Hence, wicked men in the Scripture are said to be vile: ^1^ ^^.^? ni?T ^ Ps. xii. 8, " quisquiliee hominum," — "trifling vilenesses;" and the righteous are said to be "precious" and valuable. And hence it is that there hath ofttimes an awe been put on the spirits of vile and outrageous sinners from the appearances of God in holy persons. And, indeed, at all times, where men do emi- nently bear a conformity to God in holiness, wicked men, exasperated by their secular interests, prejudices, and an unconquerable adher- ence to their lusts, may oppose, revile, reproach, and persecute them : but secretly, in their hearts, they have an awe, from the likeness of God in them, Avhence they will sometimes dread them, sometimes flatter them, and sometimes wish that they were not, even as they deal with God himself. Why do we weary ourselves about other things? Why do we "spend our labour in vain, and our strength for that which is not bread?" Such will all endeavours after any other excellency at length appear.
Herein lies the whole of that dignity which our nature was made for, and is capable of. Sin is the sole debasement of it, — that alone whereby we render ourselves base and contemptible. Men's self- pleasing in the ways and fruits of it, or in worldly advantages, and their mutual applauses of one another, will suddenly vanish into smoke. It is holiness alone that is honourable, and that because there is in it the image and representation of God. I think we are satisfied that the dignity of professors above others doth not consist in worldly or secular advantages, for they are very few who have
582 NECESSITY OF HOLINESS FROM THE [BOOK V.
them: " Not many wise men after the flesh, not many mighty, not many noble, are called," 1 Cor, i. 26. Nor doth it consist in spiritual gifts. Many who have excelled ns, not only in the degree of them, but in the kind also, who have had extraordinary gifts of the Spirit, shall be shut out of heaven with the worst of the world : Matt. vii. 22, 23, " Many will say to me in that day. Lord, Lord, have we not prophe- sied in thy name? and in thy name have cast out devils? and in thy name wrought hwafj^nc, 'TroXXdg, many miraculous works?" — which is more than any of us can say; — yet Christ will " profess unto them, * I never knew you: depart from me, ye that work iniquity,' ye un- holy persons." Nor is it in profession itself Many make it in rigid austerities, renunciation of the world, and outward works of charity, beyond the most of us, and yet perish in their superstitions. Nor is it in the purity of worship, without such mixtures of human inven- tions as others defile the service of God withal ; for multitudes may be made partakers thereof in the " great house" of God, and yet be " vessels of wood and stone," who, being not " purged from sin," are not " vessels unto honour, sanctified, and meet for the Master's use," 2 Tim. ii. 20, 2L It consists, therefore, alone in that likeness unto God which we have in and by holiness, with what doth attend it and is inseparable from it. Where this is not, no other thing will exempt us from the common herd of perishing mankind.
Secondly, According unto our growth and improvement in this likeness unto God are our accesses and approaches towards glory. We are drawing every day towards our natural end, whether we will or no ; and if we do not therewithal draw nearer towards our super- natural end in glory, we are most miserable. Now, men do but de- ceive themselves if they suppose that they are approaching towards glory in time, if they are not at the same time making nearer unto it in grace. It is some representation of future glory, that therein we shall be /VayygXo/, Luke xx. 86, like or "equal unto the angels." But that respects one particular only of that state. It is a far more ex- cellent description of it that we shall be like unto God : " When he shall appear, we shall be like him ; for we shall see him as he is," 1 John iii. 2, Our glory, as subjectively considered, will be our like-. ness unto God, according to the capacity of creatures. And it is the highest folly for any to think that they shall love that hereafter which now they hate; that that will be their glory which they now abhor. Such sottish contradictions are the minds of men filled withal ! There is nothing in this world which they more despise than to be like unto God, and they hate every one that is so; yet pretend a desire and expectation of that estate wherein they shall be so, which is a being so for ever ! But this will be our glory, to " behold the face of God in righteousness," and to be " satisfied with his likeness,"