Discourse Xi. On the Holiness of God (part 2)

1. When we make it the ground of our love to God. Not because he is gracious to us, but holy in himself. As God honors it, in loving himself for it, we should honor it, by pitching our affections upon him chiefly for it. What renders God amiable to himself, should render him lovely to all his creatures (Isa. xlii. 21): “The Lord is well pleased for his righteousness’ sake.” If the hatred of evil be the immediate result of a love to God, then the peculiar object or term of our love to God, must be that perfection which stands in direct opposition to the hatred of evil (Ps. xcvii. 10): “Ye that love the Lord, hate evil.” When we honor his holiness in every stamp and impression of it: his law, not principally because of its usefulness to us, its accommodateness to the order of the world, but for its innate purity; and his people, not for our interest in them, so much as for bearing upon them this glittering mark of the Deity, we honor then the purity of the Lawgiver, and the excellency of the Sanctifier.

2. We honor it, when we regard chiefly the illustrious appearance of this in his judgments in the world. In a case of temporal judgment, Moses celebrates it in the text; in a case of spiritual judgments, the angels applaud it in Isaiah. All his severe proceedings are nothing but the strong breathings of this attribute. Purity is the flash of his revenging sword. If he did not hate evil, his vengeance would not reach the committers of it. He is a “refiner’s fire” in the day of his anger (Mal. iii. 2). By his separating judgments, “he takes away the wicked of the earth like dross” (Ps. cxix. 119). How is his holiness honored, when we take notice of his sweeping out the rubbish of the world; how he suits punishment to sin, and discovers his hatred of the matter and circumstances of the evil, in the matter and circumstances of the judgment. This perfection is legible in every stroke of his sword; we honor it when we read the syllables of it, and not by standing amazed only at the greatness and severity of the blow, when we read how holy he is in his most terrible dispensations: for as in them God magnifies the greatness of his power, so he sanctifies himself; that is, declares the purity of his nature as a revenger of all impiety (Ezek. xxxviii. 22, 23); “And I will plead against him with pestilence, and with blood: and I will rain upon him, and upon his bands, and upon the people that are with him, an overflowing rain and great hailstones; fire, and brimstone. Thus will I magnify myself, and sanctify myself.”

3. We honor this attribute, when we take notice of it in every accomplishment of his promise, and every grant of a mercy. His truth is but a branch of his righteousness, a slip from this root. He is glorious in holiness in the account of Moses, because he “led forth his people whom he had redeemed” (Exod. xv. 13); his people by a covenant with their fathers, being the God of Moses, the God of Israel, and the God of their fathers (ver. 2). “My God, and my father’s God, I will exalt thee.” For what? for his faithfulness to his promise. The holiness of God, which Mary (Luke i. 49) magnifies, is summed up in this, the help he afforded his servant Israel in the “remembrance of his mercy, as he spake to our fathers, to Abraham and his seed forever” (ver. 54, 55). The certainty of his covenant mercy depends upon an unchangeableness of his holiness. What are “sure mercies,” (Isa. lv. 3), are holy mercies in the Septuagint, and in Acts xiii. 34, which makes that translation canonical. His nearness to answer us, when we call upon him for such mercies, is a fruit of the holiness of his name and nature (Ps. clxv. 17). “The Lord is holy in all his works; the Lord is nigh to all them that call upon him.” Hannah, after a return of prayer, sets a particular mark upon this, in her song (1 Sam. ii. 2); “There is none holy as the Lord;” separated from all dross, firm to his covenant, and righteous in it to his suppliants, that confide in him, and plead his word. When we observe the workings of this in every return of prayer, we honor it; it is a sign the mercy is really a return of prayer, and not a mercy of course, bearing upon it only the characters of a common providence. This was the perfection David would bless, for the catalogue of mercies in Ps. ciii. 1, &c.; “Bless his holy name.” Certainly, one reason why sincere prayer is so delightful to him, is because it puts him upon the exercise of this his beloved perfection, which he so much delighteth to honor. Since God acts in all those as the governor of the world, we honor him not, unless we take notice of that righteousness which fits him for a governor, and is the inward spring of all his motions (Gen. xviii. 25). “Shall not the Judge of all the earth do right?” It was his design in his pity to Israel, as well as the calamities he intended against the heathens, to be “sanctified in them;” that is, declared holy in his merciful as well as his judicial procedure (Ezek. xxxvi. 21, 23). Hereby God credits his righteousness, which seemed to be forgotten by the one, and contemned by the other; he removes, by this, all suspicion of unfaithfulness in him.

4. We honor this attribute, when we trust his covenant, and promise against outward appearances. Thus our Saviour, in the prophecy of him (Ps. xxii. 2–4), when God seemed to bar up the gates of his palace against the entry of any more petitions, this attribute proves the support of the Redeemer’s soul; “But thou art holy, O thou that inhabitest the praises of Israel:” as it refers to what goes before, it has been twice explained; as it refers to what follows, it is a ground of trust; “Thou inhabitest the praises of Israel:” thou hast had the praises of Israel for many ages, for thy holiness. How? “Our fathers trusted in thee, and thou didst deliver them;” they honored thy holiness by their trust, and thou didst honor their faith by a deliverance; thou always hadst a purity that would not shame nor confound them. I will trust in thee as thou art holy, and expect the breaking out of this attribute for my good as well as my predecessors; “Our fathers trusted in thee,” &c.

5. We honor this attribute, when we show a greater affection to the marks of his holiness in times of the greatest contempt of it. As the Psalmist (Ps. cxix. 126, 127); “They have made void thy law, therefore I love thy commandments above gold;” while they spurn at the purity of thy law, I will value it above the gold they possess; I will esteem it as gold, because others count it as dross; by their scorn of it, my love to it shall be the warmer; and my hatred of iniquity shall be the sharper: the disdain of others should inflame us with a zeal and fortitude to appear in behalf of his despised honor. We honor this holiness many other ways; by preparation for our addresses to him, out of a sense of his purity; when we imitate it: as He honors us by “teaching us his statutes” (Ps. cxix. 135), so we honor him by learning and observing them. When we beg of him to show himself a refiner of us, to make us more conformable to him in holiness, and bless him for any communication of it to us, it renders us beautiful and lovely in his sight. To conclude: to honor it, is the way to engage it for us; to give it the glory of what it hath done, by the arm of power for our rescue from sin, and beating down our corruptions at his feet, is the way to see more of its marvellous works, and behold a clearer brightness. As unthankfulness makes him withdraw his grace (Rom. i. 21, 24), so glorifying him causes him to impart it. God honors men in the same way they honor him; when we honor him by acknowledging his purity, he will honor us by communicating of it to us. This is the way to derive a greater excellency to our souls.

Exhort. 3. Since holiness is an eminent perfection of the Divine nature, let us labor after a conformity to God in this perfection. The nature of God is presented to us in the Scripture, both as a pattern to imitate, and a motive to persuade the creature to holiness (1 John iii. 3; Matt. v. 48; Lev. xi. 44; 1 Pet. i. 15, 16). Since it is, therefore, the nature of God, the more our natures are beautified with it, the more like we are to the Divine nature. It is not the pattern of angels, or archangels, that our Saviour, or his apostle, proposeth for our imitation; but the original of all purity, God himself; the same that created us, to be imitated by us. Nor is an equal degree of purity enjoined us; though we are to be pure, and perfect, and merciful as God is, yet not essentially so; for that would be to command us an impossibility in itself; as much as to order us to cease to be creatures, and commence gods. No creature can be essentially holy but by participation from the chief Fountain of Holiness; but we must have the same kind of holiness, the same truth of holiness. As a short line may be as straight as another, though it parallel it not in the immense length of it; a copy may have the likeness of the original, though not the same perfection; we cannot be good, without eyeing some exemplar of goodness as the pattern. No pattern is so suitable as that which is the highest goodness and purity. That limner that would draw the most excellent piece, fixes his eyes upon the most perfect pattern. He that would be a good orator, or poet, or artificer, considers some person most excellent in each kind, as the object of his imitation. Who so fit as God to be viewed as the pattern of holiness, in our intendment of, and endeavor after holiness? The Stoics, one of the best sects of philosophers, advised their disciples to pitch upon some eminent example of virtue, according to which to form their lives; as Socrates, &c. But true holiness doth not only endeavor to live the life of a good man, but chooses to live a divine life; as before the man was “alienated from the life of God” (Eph. iv. 19), so, upon his return, he aspires after the life of God. To endeavor to be like a good man is to make one image like another; to set our clocks by other clocks, without regarding the sun: but true holiness consists in a likeness to the most exact sampler. God being the first purity, is the rule as well as the spring of all purity in the creature, the chief and first object of imitation. We disown ourselves to be his creatures, if we breathe not after a resemblance to him in what he is imitable. There was in man, as created according to God’s image, a natural appetite to resemble God: it was at first planted in him by the Author of his nature. The devil’s temptation of him by that motive to transgress the law, had been as an arrow shot against a brazen wall, had there not been a desire of some likeness to his Creator engraven upon him (Gen. iii. 5): it would have had no more influence upon him, than it could have had upon a mere animal. But man mistook the term; he would have been like God in knowledge, whereas, he should have affected a greater resemblance of him in purity. O that we could exemplify God in our nature! Precepts may instruct us more, but examples affect us more; one directs us, but the other attracts us. What can be more attractive of our imitation, than that which is the original of all purity, both in men and angels? This conformity to him consists in an imitation of him,

1. In his law. The purity of his nature was first visible in this glass; hence, it is called a “holy” law (Rom. vii. 12); a “pure” law (Ps. xix. 8). Holy and pure, as it is a ray of the pure nature of the Lawgiver. When our lives are a comment upon his law, they are expressive of his holiness: we conform to his holiness when we regulate ourselves by his law, as it is a transcript of his holiness: we do not imitate it, when we do a thing in the matter of it agreeable to that holy rule, but when we do it with respect to the purity of the Lawgiver beaming in it. If it be agreeable to God’s will, and convenient for some design of our own, and we do anything only with a respect to that design, we make not God’s holiness discovered in the law our rule, but our own conveniency: it is not a conformity to God, but a conformity of our actions to self. As in abstinence from intemperate courses, not because the holiness of God in his law hath prescribed it, but because the health of our bodies, or some noble contentments of life, require it; then it is not God’s holiness that is our rule, but our own security, conveniency, or something else which we make a God to ourselves. It must be a real conformity to the law: our holiness should shine as really in the practice, as God’s purity doth in the precept. God hath not a pretence of purity in his nature, but a reality: it is not only a sudden boiling up of an admiration of him, or a starting wish to be like him, from some sudden impression upon the fancy, which is a mere temporary blaze, but a settled temper of soul, loving everything that is like him, doing things out of a firm desire to resemble his purity in the copy he hath set; not a resting in negatives, but aspiring to positives; holy and harmless are distinct things: they were distinct qualifications in our High Priest in his obedience to the law (Heb. vii. 26), so they must be in us.

2. In his Christ. As the law is the transcript, so Christ is the image of his holiness: the glory of God is too dazzling to be beheld by us: the acute eye of an angel is too weak to look upon that bright sun without covering his face: we are much too weak to take our measures from that purity which is infinite in his nature. But he hath made his Son like us, that by the imitation of him in that temper, and shadow of human flesh, we may arrive to a resemblance of him (2 Cor. iii. 18). Then there is a conformity to him, when that which Christ did is drawn in lively colors in the soul of a Christian; when, as he died upon the cross, we die to our sins; as he rose from the grave, we rise from our lusts; as he ascended on high, we mount our souls thither; when we express in our lives what shined in his, and exemplify in our hearts what he acted in the world, and become one with him, as he was separate from sinners. The holiness of God in Christ is our ultimate pattern: as we are not only to believe in Christ, but “by Christ in God” (John xiv. 1), so we are not only to imitate Christ, but the holiness of God as discovered in Christ. And, to enforce this upon us, let us consider,

(1.) It is this only wherein he commands our imitation of him. We are not commanded to be mighty and wise, as God is mighty and wise: but “be holy, as I am holy.” The declarations of his power are to enforce our subjection; those of his wisdom, to encourage our direction by him; but this only to attract our imitation. When he saith, “I am holy,” the immediate inference he makes, is, “Be ye so too,” which is not the proper instruction from any other perfection. Man was created by Divine power, and harmonized by Divine wisdom, but not after them, or according to them, as the true image; this was the prerogative of Divine holiness, to be the pattern of his rational creature: wisdom and power were subservient to this, the one as the pencil, the other as the hand that moved it. The condition of a creature is too mean to have the communications of the Divine essence; the true impressions of his righteousness and goodness we are only capable of. It is only in those moral perfections we are said to resemble God. The devils, those impure and ruined spirits, are nearer to him in strength and knowledge than we are; yet in regard of that natural and intellectual perfection, never counted like him, but at the greatest distance from him, because at the greatest distance from his purity. God values not a natural might, nor an acute understanding, nor vouchsafes such perfections the glorious title of that of his image. Plutarch saith, God is angry with those that imitate his thunder or lightning, his works of majesty, but delighted with those that imitate his virtue. In this only we can never incur any reproof from him, but for falling short of him and his glory. Had Adam endeavored after an imitation of this, instead of that of Divine knowledge, he had escaped his fall, and preserved his standing; and had Lucifer wished himself like God in this, as well as his dominion, he had still been a glorious angel, instead of being now a ghastly devil: to reach after a union with the Supreme Being, in regard of holiness, is the only generous and commendable ambition.

(2.) This is the prime way of honoring God. We do not so glorify God by elevated admirations, or eloquent expressions, or pompous services of him, as when we aspire to a conversing with him with unstained spirits, and live to him in living like him. The angels are not called holy for applauding his purity, but conforming to it. The more perfect any creature is in the rank of beings, the more is the Creator honored; as it is more for the honor of God to create an angel or man, than a mere animal; because there are in such clearer characters of Divine power and goodness, than in those that are inferior. The more perfect any creature is morally, the more is God glorified by that creature; it is a real declaration, that God is the best and most amiable Being; that nothing besides him is valuable, and worthy to be object of our imitation. It is a greater honoring of him, than the highest acts of devotion, and the most religious bodily exercise, or the singing this song of Moses in the text, with a triumphant spirit; as it is more the honor of a father to be imitated in his virtues by his son, than to have all the glavering commendations by the tongue or pen of a vicious and debauched child. By this we honor him in that perfection which is dearest to him, and counted by him as the chiefest glory of his nature. God seems to accept the glorifying this attribute, as if it were a real addition to that holiness which is infinite in his nature, and because infinite, cannot admit of any increase: and, therefore, the word sanctified is used instead of glorified. (Isa. viii. 13), “Sanctify the Lord of Hosts himself, and let him be your fear, and let him be your dread.” And (Isa. xxix. 23), “They shall sanctify the holy One of Jacob, and fear the God of Israel.” This sanctification of God is by the fear of him, which signifies in the language of the Old Testament, a reverence of him, and a righteousness before him. He doth not say, when he would have his power or wisdom glorified, Empower me or make me wise; but when he would have his holiness glorified by the creature, it is, Sanctify me; that is, manifest the purity of my nature by the holiness of your lives: but he expresseth it in such a term, as if it were an addition to this infinite perfection; so acceptable it is to him, as if it were a contribution from his creature for the enlarging an attribute so pleasing to him, and so glorious in his eye. It is, as much as in the creature lies, a preserving the life of God, since this perfection is his life; and that he would as soon part with his life as part with his purity. It keeps up the reputation of God in the world, and attracts others to a love of him; whereas, unworthy carriages defame God in the eyes of men, and bring up an ill report of him, as if he were such an one as those that profess him, and walk unsuitably to their profession, appear to be.

(3.) This is the excellency and beauty of a creature. The title of “beauty” is given to it in Ps. cx. 3; “beauties,” in the plural number, as comprehending it in all other beauties whatsoever. What is a Divine excellency cannot be a creature’s deformity: the natural beauty of it is a representation of the Divinity; and a holy man ought to esteem himself excellent in being such in his measure as his God is, and puts his principal felicity in the possession of the same purity in truth. This is the refined complexion of the angels that stand before his throne. The devils lost their comeliness when they fell from it. It was the honor of the human nature of our Saviour, not only to be united to the Deity, but to be sanctified by it. He was “fairer than all the children of men,” because he had a holiness above the children of men: “grace was poured into his lips” (Ps. xlv. 2). It was the jewel of the reasonable nature in paradise: conformity to God was man’s original happiness in his created state; and what was naturally so, cannot but be immutably so in its own nature. The beauty of every copied thing consists in its likeness to the original; everything hath more of loveliness, as it hath greater impressions of its first pattern: in this regard holiness hath more of beauty on it than the whole creation, because it partakes of a greater excellency of God than the sun, moon, and stars. No greater glory can be, than to be a conspicuous and visible image of the invisible, and holy, and blessed God. As this is the splendor of all the Divine attributes, so it is the flower of all a christian’s graces, the crown of all religion: it is the glory of the Spirit. In this regard the king’s daughter is said to be “all glorious within” (Ps. xlv. 13). It is more excellent than the soul itself, since the greatest soul is but a deformed piece without it: a “diamond without lustre.” What are the noble faculties of the soul without it, but as a curious rusty watch, a delicate heap of disorder and confusion? It is impossible there can be beauty where there are a multitude of “spots and wrinkles” that blemish a countenance (Eph. v. 27). It can never be in its true brightness but when it is perfect in purity; when it regains what it was possessed of by creation, and dispossessed of by the fall, and recovers its primitive temper. We are not so beautiful by being the work of God, as by having a stamp of God upon us. Worldly greatness may make men honorable in the sight of creeping worms. Soft lives, ambitious reaches, luxurious pleasures, and a pompous religion, render no man excellent and noble in the sight of God: this is not the excellency and nobility of the Deity which we are bound to resemble; other lines of a Divine image must be drawn in us to render us truly excellent.

(4.) It is our life. What is the life of God is truly the life of a rational creature. The life of the body consists not in the perfection of its members, and the integrity of its organs; these remain when the body becomes a carcass; but in the presence of the soul, and its vigorous animation of every part to perform the distinct offices belonging to each of them. The life of the soul consists not in its being, or spiritual substance, or the excellency of its faculties of understanding and will, but in the moral and becoming operations of them. The spirit is only “life because of righteousness” (Rom. viii. 10). The faculties are turned by it, to acquit themselves in their functions, according to the will of God; the absence of this doth not only deform the soul, but, in a sort, annihilate it, in regard of its true essence and end. Grace gives a Christian being, and a want of it is the want of a true being (1 Cor. xv. 10). When Adam divested himself of his original righteousness, he came under the force of the threatening, in regard of a spiritual death; every person is “morally dead while he lives” an unholy life (1 Tim. v. 6). What life is to the body, that is righteousness to the spirit; and the greater measure of holiness it hath, the more of life it hath, because it is in a greater nearness, and partakes more fully of the fountain of life. Is not that the most worthy life, which God makes most account of, without which his life could not be a pleasant and blessed life, but a life worse than death? What a miserable life is that of the men of the world, that are carried, with greedy inclinations, to all manner of unrighteousness, whither their interests or their lusts invite them! The most beautiful body is a carcass, and the most honorable person hath but a brutish life (Ps. xlix. 20); miserable creatures when their life shall be extinct without a Divine rectitude, when all other things will vanish as the shadows of the night at the appearance of the sun! Holiness is our life.

(5.) It is this only fits us for communion with God. Since it is our beauty and our life, without it what communion can an excellent God have with deformed creatures; a living God with dead creatures? “Without holiness none shall see God” (Heb. xii. 14). The creature must be stripped of his unrighteousness, or God of his purity, before they can come together. Likeness is the ground of communion, and of delight in it: the opposition between God and unholy souls is as great as that between “light and darkness” (1 John i. 6). Divine fruition is not so much by a union of presence as a union of nature. Heaven is not so much an outward as an inward life; the foundation of glory is laid in grace; a resemblance to God is our vital happiness, without which the vision of God would not be so much as a cloudy and shadowy happiness, but rather a torment than a felicity; unless we be of a like nature to God, we cannot have a pleasing fruition of him. Some philosophers think that if our bodies were of the same nature with the heavens, of an ethereal substance, the nearness to the sun would cherish, not scorch us. Were we partakers of a Divine nature, we might enjoy God with delight; whereas, remaining in our unlikeness to him, we cannot think of him, and approach to him without terror. As soon as sin had stripped man of the image of God, he was an exile from the comfortable presence of God, unworthy for God to hold any correspondence with: he can no more delight in a defiled person than a man can take a toad into intimate converse with him; he would hereby discredit his own nature, and justify our impurity. The holiness of a creature only prepares him for an eternal conjunction with God in glory. Enoch’s walking with God was the cause of his being so soon wafted to the place of a full fruition of him; he hath as much delight in such as in heaven itself; one is his habitation as well as the other; the one is his habitation of glory, and the other is the house of his pleasure: if he dwell in Zion, it must be a “holy mountain” (Joel iii. 17), and the members of Zion must be upheld in their rectitude and integrity before they be “set before the face of God forever” (Ps. xli. 12). Such are styled his jewels, his portion, as if he lived upon them, as a man upon his inheritance. As God cannot delight in us, so neither can we delight in God without it. We must purify ourselves “as he is pure,” if we expect to “see him as he is,” in the comfortable glory and beauty of his nature (1 John iii. 2, 3), else the sight of God would be terrible and troublesome: we cannot be satisfied with the likeness of God at the resurrection, unless we have a righteousness wherewith to “behold his face” (Ps. xvii. 15). It is a vain imagination in any to think that heaven can be a place of happiness to him, in whose eye the beauty of holiness which fills and adorns it, is an unlovely thing; or that any can have a satisfaction in that Divine purity which is loathsome to him in the imitations of it. We cannot enjoy him, unless we resemble him; nor take any pleasure in him, if we were with him, without something of likeness to him. Holiness fits us for communion with God.

(6.) We can have no evidence of our election and adoption without it. Conformity to God, in purity, is the fruit of electing love (Eph. i. 4); “He hath chosen us that we should be holy.” The goodness of the fruit evidenceth the nature of the root: this is the seal that assures us the patent is the authentic grant of the Prince. Whatsoever is holy, speaks itself to be from God; and whosoever is holy, speaks himself to belong to God. This is the only evidence that “we are born of God” (1 John ii. 29). The subduing our souls to him, the forming us into a resemblance to himself, is a more certain sign we belong to him, than if we had, with Isaiah, seen his glory in the vision, with all his train of angels about him. This justifies us to be the seed of God, when he hath, as it were, taken a slip from his own purity, and engrafted it in our spirits: he can never own us for his children without his mark, the stamp of holiness. The devil’s stamp is none of God’s badge. Our spiritual extraction from him is but pretended, unless we do things worthy of so illustrious a birth, and becoming the honor of so great a Father: what evidence can we else have of any child‑like love to God, since the proper act of love is to imitate the object of our affections? And that we may be in some measure like to God in this excellent perfection.

1st. Let us be often viewing and ruminating on the holiness of God, especially as discovered in Christ. It is by a believing meditation on him, that we are “changed into the same image” (2 Cor. iii. 18). We can think often of nothing that is excellent in the world, but it draws our faculties to some kind of suitable operation; and why should not such an excellent idea of the holiness of God in Christ perfect our understandings, and awaken all the powers of our souls to be formed to actions worthy of him? A painter employed in the limning some excellent piece, has not only his pattern before his eyes, but his eye frequently upon the pattern, to possess his fancy to draw forth an exact resemblance. He that would express the image of God, must imprint upon his mind the purity of his nature; cherish it in his thoughts, that the excellent beauty of it may pass from his understanding to his affections, and from his affections to his practice. How can we arise to a conformity to God in Christ, whose most holy nature we seldom glance upon, and more rarely sink our souls into the depths of it by meditation! Be frequent in the meditation of the holiness of God.

2d. Let us often exercise ourselves in acts of love to God, because of this perfection. The more adoring thoughts we have of God, the more delightfully we shall aspire to, and more ravishingly catch after, anything that may promote the more full draught of his Divine image in our hearts. What we intensely affect, we desire to be as near to as we can, and to be that very thing, rather than ourselves. All imitations of others arise from an intense love to their persons or excellency. When the soul is ravished with this perfection of God, it will desire to be united with it; to have it drawn in it, more than to have its own being continued to it: it will desire and delight in its own being, in order to this heavenly and spiritual work. The impressions of the nature of God upon it, and the imitations of the nature of God by it, will be more desirable than any natural perfection whatsoever. The will in loving is rendered like the object beloved; is turned into its nature, and imbibes its qualities. The soul, by loving God, will find itself more and more transformed into the Divine image; whereas, slighted ensamples are never thought worthy of imitation.

3d. Let us make God our end. Every man’s mind forms itself to a likeness to that which it makes its chief end. An earthly soul is as drossy as the earth he gapes for; an ambitious soul is as elevated as the honor he reaches at; the same characters that are upon the thing aimed at, will be imprinted upon the spirit of him that aims at it. When God and his glory are made our end, we shall find a silent likeness pass in upon us; the beauty of God will by degrees enter upon our souls.

4th. In every deliberate action, let us reflect upon the Divine purity as a pattern. Let us examine whether anything we are prompted unto bear an impression of God upon it; whether it looks like a thing that God himself would do in that case, were he in our natures and in our circumstances. See whether it hath the livery of God upon it, how congruous it is to his nature; whether, and in what manner, the holiness of God can be glorified thereby; and let us be industrious in all this; for can such an imitation be easy which is resisted by the constant assaults of the flesh, which is discouraged by our own ignorance, and depressed by our faint and languishing desires after it? O! happy we, if there were such a heart in us!

Exhort. 4. If holiness be a perfection belonging to the nature of God; then, where there is some weak conformity to the holiness of God, let us labor to grow up in it, and breathe after fuller measures of it. The more likeness we have to him, the more love we shall have from him. Communion will be suitable to our imitation; his love to himself in his essence, will cast out beams of love to himself in his image. If God loves holiness in a lower measure, much more will he love it in a higher degree, because then his image is more illustrious and beautiful, and comes nearer to the lively lineaments of his own infinite purity. Perfection in anything is more lovely and amiable than imperfection in any state; and the nearer anything arrives to perfection, the further are those things separated from it which might cool an affection to it. An increase in holiness is attended with a manifestation of his love (John xiv. 21): “He that hath my commandments, and keeps them, he it is that loves me, and he shall be loved of my Father, and I will love him, and I will manifest myself to him.” It is a testimony of love to God, and God will not be behind‑hand with the creature in kindness; he loves a holy man for some resemblance to him in his nature; but when there is an abounding in sanctified dispositions suitable to it, there is an increase of favor; the more we resemble the original, the more shall we enjoy the blessedness of that original: as any partake more of the Divine likeness, they partake more of the Divine happiness.

Exhort. 5. Let us carry ourselves holily, in a spiritual manner, in all our religious approaches to God (Ps. xciii. 5); “Holiness becomes thy house, O Lord, for ever.” This attribute should work in us a deep and reverential respect to God. This is the reason rendered why we should “worship at his footstool,” in the lowest posture of humility prostrate before him, because “he is holy” (Ps. xcix. 5). Shoes must be put off from our feet (Exod. iii. 5), that is, lusts from our affections, everything that our souls are clogged and bemired with, as the shoe is with dirt. He is not willing we should offer to him an impure soul, mired hearts, rotten carcasses, putrefied in vice, rotten in iniquity; our services are to be as free from profaneness, as the sacrifices of the law were to be free from sickliness or any blemish. Whatsoever is contrary to his purity, is abhorred by him, and unlovely in his sight; and can meet with no other success at his hands, but a disdainful turning away both of his eye and ear (Isa. i. 15). Since he is an immense purity, he will reject from his presence, and from having any communion with him, all that which is not conformable to him; as light chases away the darkness of the night, and will not mix with it. If we “stretch out” our “hands towards him,” we must “put iniquity far away from us” (Job xi. 13, 14); the fruits of all service will else drop off to nothing. “Then shall the offering of Judah and Jerusalem be pleasant to the Lord:” when? when the heart is purged by Christ sitting as a “purifier of silver” (Mal. iii. 3, 4). Not all the incense of the Indies yield him so sweet a savor, as one spiritual act of worship from a heart estranged from the vileness of the world, and ravished with an affection to, and a desire of imitating, the purity of his nature.

Exhort. 6. Let us address for holiness to God, the fountain of it. As he is the author of bodily life in the creature, so he is the author of his own life, the life of God in the soul. By his holiness he makes men holy, as the sun by his light enlightens the air. He is not only the Holy One, but our Holy One (Isa. xliii. 15); “The Lord that sanctifies us” (Levit. xx. 8). As he hath mercy to pardon us, so he hath holiness to purify us, the excellency of being a sun to comfort us, and a shield to protect us, giving “grace and glory” (Ps. lxxiv. 11). Grace whereby we may have communion with him to our comfort, and strength against our spiritual enemies for our defence; grace as our preparatory to glory, and grace growing up till it ripen in glory. He only can mould us into a Divine frame; the great original can only derive the excellency of his own nature to us. We are too low, too lame, to lift up ourselves to it; too much in love with our own deformity, to admit of this beauty without a heavenly power inclining our desires for it, our affections to it, our willingness to be partakers of it. He can as soon set the beauty of holiness in a deformed heart, as the beauty of harmony in a confused mass, when he made the world. He can as soon cause the light of purity to rise out of the darkness of corruption, as frame glorious spirits out of the insufficiency of nothing. His beauty doth not decay; he hath as much in himself now as he had in his eternity; he is as ready to impart it, as he was at the creation; only we must wait upon him for it, and be content to have it by small measures and degrees. There is no fear of our sanctification, if we come to him as a God of holiness, since he is a God of peace, and the breach made by Adam is repaired by Christ (1 Thess. v. 23): “And the very God of peace sanctify you wholly,” &c. He restores the sanctifying Spirit which was withdrawn by the fall, as he is a God pacified, and his holiness righted by the Redeemer. The beauty of it appears in its smiles upon a man in Christ, and is as ready to impart itself to the reconciled creature, as before justice was to punish the rebellious one. He loves to send forth the streams of this perfection into created channels, more than any else. He did not design the making the creature so powerful as he might, because power is not such an excellency in his own nature, but as it is conducted and managed by some other excellency. Power is indifferent, and may be used well or ill, according as the possessor of it is righteous or unrighteous. God makes not the creature so powerful as he might, but he delights to make the creature that waits upon him as holy as it can be; beginning it in this world, and ripening it in the other. It is from him we must expect it, and from him that we must beg it, and draw arguments from the holiness of his nature, to move him to work holiness in our spirits; we cannot have a stronger plea. Purity is the favorite of his own nature, and delights itself in the resemblances of it in the creature. Let us also go to God, to preserve what he hath already wrought and imparted. As we cannot attain it, so we cannot maintain it without him. God gave it Adam, and he lost it; when God gives it us, we shall lose it without his influencing and preserving grace; the channel will be without a stream, if the fountain do not bubble it forth; and the streams will vanish, if the fountain doth not constantly supply them. Let us apply ourselves to him for holiness, as he is a God glorious in holiness; by this we honor God, and advantage ourselves.