to God to favor them in a wicked design. Such there are, and taxed by
the apostle (James iv. 3), “Ye ask amiss, that you may consume it upon
your lusts,” who desired mercies from God, with an intent to make them
instruments of sin, and weapons of unrighteousness; as it is reported
of a thief, that he always prayed for the success of his robbery.
It hath not been rare in the world to appoint fasts and prayers for
success in wars manifestly unjust, and commenced upon breaches of faith.
Many covetous men petition God to prosper them in their unjust gain; as
if the blessed God sat in his pure majesty upon a throne of grace, to
espouse unjust practices, and make iniquity prosperous. There are such
as “offer sacrifice with an evil mind” (Prov. xxi. 27), to barter with
God for a divine blessing to spirit a wicked contrivance. How great a
contempt of the holiness of God is this! How inexcusable would it be
for a favorite to address himself {b176} to a just prince with this
language: Sir, I desire a boon of such lands that lie near me, for an
addition to my estate, that I may have supports for my debauchery, and
be able to play the villain more powerfully among my neighbors! Hereby
he implies that his prince is a friend to such crimes and wickedness
he intends his petition for. Is not this the language of many men’s
hearts in the immediate presence of God? The order of prayer runs thus,
“Hallowed be thy name;” first to have a deep sense of the holiness of
the Divine nature, and an ardent desire for the glory of it. This order
is inverted by asking those things which are not agreeable to the will
of God, not meet for us to ask, and not meet for God to give; or asking
things agreeable to the will of God, but with a wicked intention. This
is, in effect, to desire God to strip himself of his holiness, and
commit sacrilege upon his own nature to gratify our lusts.
6. The purity of God is contemned, in hating and scoffing at the
holiness which is in a creature. Whoever looks upon the holiness
of a creature as an unlovely thing, can have no good opinion of the
amiableness of Divine purity. Whosoever hates those qualities and
graces that resemble God in any person, must needs contemn the original
pattern, which is more eminent in God. If there be no comeliness in
a creature’s holiness, to render it grateful to us, we should say
of God himself, were he visible among us, with those in the prophet
(Isa. liii.), “There is no beauty in him, that we should desire him.”
Holiness is beautiful in itself. If God be the most lovely Being, that
which is a likeness to him, so far as it doth resemble him, must needs
be amiable, because it partakes of God; and, therefore, those that
see no beauty in an inferior holiness, but contemn it because it is a
purity above them, contemn God much more. He that hates that which is
imperfect merely for that excellency which is in it, doth much more
hate that which is perfect, without any mixture or stain. Holiness
being the glory of God, the peculiar title of the Deity, and from him
derived unto the nature of a creature, he that mocks this in a person,
derides God himself; and, when he cannot abuse the purity in the Deity,
he will do it in his image; as rebels that cannot wrong the king in his
person, will do it in his picture, and his subjects that are loyal to
him. He that hates the picture of a man, hates the person represented
by it much more; he that hates the beams, hates the sun; the holiness
of a creature is but a beam from that infinite Sun, a stream from
that eternal Fountain. Where there is a derision of the purity of any
creature, there is a greater reflection upon God in that derision, as
he is the Author of it. If a mixed and stained holiness be more the
subject of any man’s scoffs than a great deal of sin, that person hath
a disposition more roundly to scoff at God himself, should he appear
in that unblemished and unspotted purity which infinitely shines in his
nature. O! it is a dangerous thing to scoff and deride holiness in any
person, though never so mean; such do deride and scoff at the most holy
God.
7. The holiness of God is injured by our unprepared addresses to him,
when, like swine, we come into the presence of God with all our mire
reeking and steaming upon us. A holy God requires a holy worship; and
if our best duties, having filth in every part, as {b177} performed
by us, are unmeet for God, how much more unsuitable are dead and dirty
duties to a living and immense holiness! Slight approaches and drossy
frames speak us to have imaginations of God as of a slight and sottish
being. This is worse than the heathens practised, who would purge their
flesh before they sacrificed, and make some preparations in a seeming
purity, before they would enter into their temples. God is so holy,
that were our services as refined as those of angels, we could not
present him with a service meet for his holy nature (Josh. xxiv. 19).
We contemn, then, this perfection, when we come before him without
due preparation; as if God himself were of an impure nature, and did
not deserve our purest thoughts in our applications to him; as if any
blemished and polluted sacrifice were good enough for him, and his
nature deserved no better. When we excite not those elevated frames
of spirit which are due to such a being, when we think to put him off
with a lame and imperfect service, we worship him not according to the
excellency of his nature, but put a slight upon his majestic sanctity.
When we nourish in our duties those foolish imaginations which
creep upon us; when we bring into, and continue our worldly, carnal,
debauched fancies in his presence, worse than the nasty servants, or
bemired dogs, a man would blush to be attended with in his visits to a
neat person. To be conversing with sordid sensualities, when we are at
the feet of an infinite God, sitting upon the throne of his holiness,
is as much a contempt of him, as it would be of a prince, to bring a
vessel full of nasty dung with us, when we come to present a petition
to him in his royal robes; or as it would have been to God, if the high
priest should have swept all the blood and excrements of the sacrifices
from the foot of the altar into the Holy of holies, and heaped it up
before the mercy‑seat, where the presence of God dwelt between the
cherubims, and afterwards shovelled it up into the ark, to be lodged
with Aaron’s rod and the pot of manna.
8. God’s holiness is slighted in depending upon our imperfect
services to bear us out before the tribunal of God. This is too
ordinary. The Jews were often infected with it (Rom. iii. 10), who,
not well understanding the enormity of their transgressions, the
interweaving of sin with their services, and the unspottedness of the
Divine purity, mingled an opinion of merit with their sacrifices, and
thought, by the cutting the throat of a beast, and offering it upon
God’s altar, they had made a sufficient compensation to that holiness
they had offended. Not to speak of many among the Romanists who have
the same notion, thinking to make satisfaction to God by erecting an
hospital, or endowing a church, as if this injured perfection could be
contented with the dregs of their purses, and the offering of an unjust
mammon, more likely to mind God of the injury they have done him, than
contribute to the appeasing of him. But is it not too ordinary with
miserable men, whose consciences accuse them of their crimes, to rely
upon the mumbling of a few formal prayers, and in the strength of
them, to think to stand before the tremendous tribunal of God, and
meet with a discharge upon this account from any accusation this Divine
perfection can present against them? Nay, do not the best Christians
sometimes {b178} find a principle in them, that makes them stumble
in their goings forth to Christ, and glorifying the holiness of God
in that method which he hath appointed? Sometimes casting an eye at
their grace, and sticking awhile to this or that duty, and gazing at
the glory of the temple‑building, while they should more admire the
glorious Presence that fills it. What is all this but a vilifying of
the holiness of the Divine nature, as though it would be well enough
contented with our impurities and imperfections, because they look
like a righteousness in our estimation? As though dross and dung,
which are the titles the apostles gives to all the righteousness of a
fallen creature (Phil. iii. 8), were valuable in the sight of God, and
sufficient to render us comely before him. It is a blasphemy against
this attribute, to pretend that anything so imperfect, so daubed, as
the best of our services are, can answer to that which is infinitely
perfect, and be a ground of demanding eternal life: it is at best, to
set up a gilded Dagon, as a fit companion for the ark of his Holiness;
our own righteousness as a suitable mate for the righteousness of
God: as if he had repented of the claim he made by the law to an exact
conformity, and thrown off the holiness of his nature for the fondling
of a corrupted creature. Rude and foolish notions of the Divine purity
are clearly evidenced by any confidence in any righteousness of our own,
though never so splendid. It is a rendering the righteousness of God
as dull and obscure as that of men; a mere outside, as their own; as
blind as the heathens pictured their Fortune, that knew as little how
to discern the nature and value of the offerings made to her, as to
distribute her gifts, as if it were all one to them, to have a dog or
a lamb presented in sacrifice. As if God did not well understand his
own nature, when he enacted so holy a law, and strengthened it with so
severe a threatening; which must follow upon our conceit, that he will
accept a righteousness lower than that which bears some suitableness to
the holiness of his own nature, and that of his law; and that he could
easily be put off with a pretended and counterfeit service. What are
the services of the generality of men, but suppositions, that they
can bribe God to an indulgence of them in their sins, and by an oral
sacrifice, cause him to divest himself of his hatred of their former
iniquities, and countenance their following practices. As the harlot,
that would return fresh to her uncleanness, upon the confidence that
her peace offering had contented the righteousness of God (Prov. vii.
14): as though a small service could make him wink at our sins, and
lay aside the glory of his nature; when, alas! the best duties in the
most gracious persons in this life, are but as the steams of a spiced
dung‑hill, a composition of myrrh and froth, since there are swarms of
corruptions in their nature, and secret sins that they need a cleansing
from.
9. It is a contemning the holiness of God, when we charge the law
of God with rigidness. We cast dirt upon the holiness of God when we
blame the law of God, because it shackles us, and prohibit our desired
pleasures; and hate the law of God, as they did the prophets, because
they did not prophesy smooth things; but called to them, to “get” them
“out of the way, and turn aside out {b179} of the path, and cause the
Holy One of Israel to cease from before them” (Isa. xxx. 10, 11). Put
us no more in mind of the holiness of God, and the holiness of his law;
it is a troublesome thing for us to hear of it: let him be gone from
us, since he will not countenance our vices, and indulge our crimes;
we would rather hear there is a God, than you would tell us of a holy
one. We are contrary to the law, when we wish it were not so exact;
and, therefore, contrary to the holiness of God, which set the stamp
of exactness and righteousness upon it. We think him injurious to
our liberty, when, by his precept he thwarts our pleasure; we wish
it of another frame, more mild, more suitable to our minds: it is the
same, as if we should openly blame God for consulting with his own
righteousness, and not with our humors, before he settled his law; that
he should not have drawn from the depths of his righteous nature, but
squared it to accommodate our corruption. This being the language of
such complaints, is a reproving God, because he would not be unholy,
that we might be unrighteous with impunity. Had the Divine law been
suited to our corrupt state, God must have been unholy to have complied
with his rebellious creature. To charge the law with rigidness, either
in language or practice, is the highest contempt of God’s holiness; for
it is an implicit wish, that God were as defiled, polluted, disorderly,
as our corrupted selves.
10. The holiness of God is injured opinionatively. (1.) In the opinion
of venial sins. The Romanists divide sins into venial and mortal:
mortal, are those which deserve eternal death; venial, the lighter
sort of sins, which rather deserve to be pardoned than punished; or if
punished, not with an eternal, but temporal punishment. This opinion
hath no foundation in, but is contrary to, Scripture. How can any sin
be in its own nature venial, when the due “wages of every sin is death”
(Rom. vi. 23)? and he who “continues not in every thing that the law
commands,” falls under a “curse” (Gal. iii. 10). It is a mean thought
of the holiness and majesty of God to imagine, that any sin which
is against an infinite majesty, and as infinite a purity both in
the nature of God and the law of God, should not be considered as
infinitely heinous. All sins are transgressions of the eternal law, and
in every one the infinite holiness of God is some way slighted. (2.) In
the opinion of works of supererogation. That is, such works as are not
commanded by God, which yet have such a dignity and worth in their own
nature, that the performers of them do not only merit at God’s hands
for themselves, but fill up a treasure of merits for others, that come
short of fulfilling the precepts God hath enjoined. It is such a mean
thought of God’s holiness, that the Jews, in all the charges brought
against them in Scripture, were never guilty of. And if you consider
what pitiful things they are, which are within the compass of such
works, you have sufficient reason to bewail the ignorance of man,
and the low esteem he hath of so glorious a perfection. The whipping
themselves often in a week, extraordinary watchings, fastings,
macerating their bodies, wearing a capuchin’s habit, &c. are pitiful
things to give content to an Infinite Purity. As if the precept {b180}
of God required only the inferior degrees of virtue, and the counsels
the more high and excellent; as if the law of God, which the Psalmist
counts “perfect” (Ps. xix. 7), did not command all good, and forbid
all evil; as if the holiness of God had forgotten itself in the framing
the law, and made it a scanty and defective rule; and the righteousness
of a creature were not only able to make an eternal righteousness, but
surmount it. As man would be at first as knowing as God, so some of
his posterity would be more holy than God; set up a wisdom against the
wisdom of God, and a purity above the Divine purity. Adam was not so
presumptuous; he intended no more than an equalling God in knowledge;
but those would exceed him in righteousness, and not only presume to
render a satisfaction for themselves to the holiness they have injured,
but to make a purse for the supply of others that are indigent, that
they may stand before the tribunal of God with a confidence in the
imaginary righteousness of a creature. How horrible is it for those
that come short of the law of God themselves, to think that they can
have enough for a loan to their neighbors! An unworthy opinion.
_Inform. 2._ It may inform us, how great is our fall from God, and how
distant we are from him. View the holiness of God, and take a prospect
of the nature of man, and be astonished to see a person created in the
Divine image, degenerated into the image of the devil. We are as far
fallen from the holiness of God, which consists in a hatred of sin, as
the lowest point of the earth is from the highest point of the heavens.
The devil is not more fallen from the rectitude of his nature and
likeness to God, than we are; and that we are not in the same condition
with those apostate spirits, is not from anything in our nature, but
from the mediation of Christ, upon which account God hath indulged
in us a continuance of some remainders of that which Satan is wholly
deprived of. We are departed from our original pattern; we were created
to live the “life of God,” that is, a life of “holiness;” but now we
are “alienated from the life of God” (Eph. iv. 18), and of a beautiful
piece we are become deformed, daubed over with the most defiling mud:
we “work uncleanness with greediness,” according to our ability, as
creatures; as God doth work “holiness” with affection and ardency,
according to his infiniteness, as Creator. More distant we are from
God by reason of sin, than the vilest creature, the most deformed toad,
or poisonous serpent, is from the highest and most glorious angel. By
forsaking our innocence, we departed from God as our original copy.
The apostle might well say (Rom. iii. 23), that by sin “we are come
short of the glory of God.” Interpreters trouble themselves much about
that place, “Man is come short of the glory of God,” that is, of the
holiness of God, which is the glory of the Divine nature, and was
pictured in the rational, innocent creature. By the “glory of God,”
is meant the holiness of God; (as 1 Cor. iii. 18), “Beholding, as in
a glass, the glory of the Lord, we are changed into the same image from
glory to glory;” that is the glory of God in the text, into the image
of which we are changed; but the Scripture speaks of no other image of
God, but that of holiness; “we are come short of the glory of God;” of
the holiness of God, which is the glory of God; and {b181} the image
of it, which was the glory of man. By sin, which is particular in
opposition to the purity of God, man was left many leagues behind any
resemblance to God; he stripped off that which was the glory of his
nature, and was the only means of glorifying God as his Creator. The
word ὑστεροῦνται, the apostle uses, is very significant,――postponed
by sin an infinite distance from any imitation of God’s holiness, or
any appearance before him in a garb of nature pleasing to him. Let us
lament our fall and distance from God.
_Inform. 3._ All unholiness is vile, and opposite to the nature of God.
It is such a loathsome thing, that the “purity of God’s eye is averse
from beholding” (Hab. i. 3). It is not said there, that he will not,
but he cannot, look on evil; there cannot be any amicableness between
God and sin, the natures of both are so directly and unchangeably
contrary to one another. Holiness is the life of God; it endures as
long as his life; he must be eternally averse from sin, he can live no
longer than he lives in the hatred and loathing of it. If he should for
one instant cease to hate it, he would cease to live. To be a holy God,
is as essential to him, as to be a living God; and he would not be a
living God, but a dead God, if he were in the least point of time an
unholy God. He cannot look on sin without loathing it; he cannot look
on sin but his heart riseth against it; it must needs be most odious
to him, as that which is against the glory of his nature, and directly
opposite to that which is the lustre and varnish of all his other
perfections. It is the “abominable thing which his soul hates” (Jer.
xliv. 4); the vilest terms imaginable are used to signify it. Do you
understand the loathsomeness of a miry swine, or the nauseousness of
the vomit of a dog? these are emblems of sin (2 Peter ii. 22). Can you
endure the steams of putrefied carcasses from an open sepulchre (Rom.
iii. 23)? is the smell of the stinking sweat or excrements of a body
delightful? the word ῥυπαρία in James i. 21, signifies as much. Or is
the sight of a body overgrown with scabs and leprosy grateful to you?
So vile, so odious is sin, in the sight of God. It is no light thing,
then, to fly in the face of God; to break his eternal law; to dash both
the tables in pieces: to trample the transcript of God’s own nature
under our feet; to cherish that which was inconsistent with his honor;
to lift up our heels against the glory of his nature; to join issue
with the devil in stabbing his heart, and depriving him of his life.
Sin, in every part of it, is an opposition to the holiness of God, and
consequently an envying him a being and life, as well as a glory. If
sin be such a thing, “ye that love the Lord, hate evil.”
_Inform. 4._ Sin cannot escape a due punishment. A hatred of
unrighteousness, and consequently a will to punish it, is as essential
to God as a love of righteousness. Since he is not as an heathen idol,
but hath eyes to see, and purity to hate every iniquity, he will have
an infinite justice to punish whatsoever is against infinite holiness.
As he loves everything that is amiable, so he loathes everything that
is filthy, and that constantly, without any change; his whole nature
is set against it; he abhors nothing but this. It is not the devil’s
knowledge or activity that his hatred is terminated in, but the malice
and unholiness of his nature; it is this only is the object of his
severity; {b182} it is in the recompense of this only that there can
be a manifestation of his justice. Sin must be punished; for,
1. This detestation of sin must be manifested. How should we certainly
know his loathing of it, if he did not manifest, by some act, how
ungrateful it is to him? As his love to righteousness would not appear,
without rewarding it; so his hatred of iniquity would be as little
evidenced, without punishing it; his justice is the great witness
to his purity. The punishment, therefore, inflicted on the wicked,
shall be, in some respect, as great as the rewards bestowed upon the
righteous. Since the hatred of sin is natural to God, it is as natural
to him to show, one time or other, his hatred of it. And since men
have a conceit that God is like them in impurity, there is a necessity
of some manifestation of himself to be infinitely distant from those
conceits they have of him (Ps. l. 21); “I will reprove thee, and set
them in order before thine eyes.” He would else encourage the injuries
done to his holiness, favor the extravagances of the creature, and
condemn, or at least slight, the righteousness both of his own nature,
and his sovereign law. What way is there for God to manifest his hatred,
but by threatening the sinner? and what would this be but a vain
affrightment, and ridiculous to the sinner, if it were never to be put
in execution? There is an indissoluble connection between his hatred
of sin, and punishment of the offender (Ps. xi. 5, 6); “The wicked, his
soul hates. Upon the wicked he shall rain snares, fire, and brimstone,”
&c. He cannot approve of it without denying himself; and a total
impunity would be a degree of approbation. The displeasure of God
is eternal and irreconcileable against sin; for sin being absolutely
contrary to his holy nature, he is eternally contrary to it; if there
be not, therefore, a way to separate the sin from the sinner, the
sinner must lie under the displeasure of God; no displeasure can be
manifested without some marks of it upon the person that lies under
that displeasure. The holiness of God will right itself of the wrongs
done to it, and scatter the profaners of it at the greatest distance
from him, which is the greatest punishment that can be inflicted; to be
removed far from the Fountain of Life is the worst of deaths; God can
as soon lay aside his purity, as always forbear his displeasure against
an impure person; it is all one not to hate it, and not to manifest his
hatred of it.