The Saints Treasury, Sermon 1
EXODUS 15. 11.
Who is like unto thee, O Lord, amongſt the Gods! who is like unto thee, glorious in holineſſe, fearfull in praiſes, doing wonders!
THis Scripture is this day fulfilled in our Eares, and before our eyes; that which God hath already begun to doe for this Kingdome and the neighbour Churches, doth ſhew unto us, that there is none like unto the Lord, Who is glorious in holineſſe, fearfull in praiſes, doing wonders.
The words though they be in the middle of the ſong, yet they are a kinde of an Epiphonema, which uſually is at the end; but the ſpirit of Moſes being raiſed in admiring at, and bleſſing God for the great things he had done for his people, he containeth not himſelfe till he comes to the end, but breakes forth in the very middle with this applauſe of the glory of God, Who is like unto thee, O Lord amongſt the Gods, who is like unto thee, glorious in holineſſe, fearefull in praiſes, doing wonders! You ſee then the words are a part of Moſes his ſong, occaſioned upon the goodneſſe of God in delivering of his people from Egypt, and carrying of them through the Red-ſea. And this ſong, is the moſt ancient ſong that ever was in the world; it is the firſt in Scripture, and we know of no Author before Moſes; thoſe that were skilfull in the way of Poetry were many hundred yeares after Moſes. It is a ſpirituall and moſt excellent ſong; the ſtile of it is full of Elegancy, the matter of exceeding variety; it is Euchariſticall, Triumphant, Propheticall, and 'tis pitty we have not ſuch an excellent ſong as this is, turned into Meeter, to be ſung in our Congregations. And it is a moſt delightfull ſong, and therefore you ſhall obſerve when God promiſed a great mercy to his people in which they ſhould exceedingly rejoyce, he hath reference to this ſong, Hoſea 2. 15. And I will give her Vineyards from thence, and the valley of Achor for a doore of hope, and ſhe ſhall ſing there as in the dayes of her youth, and as in the day when ſhe came up out of the Land of Egypt. When God intended any great mercy to his people, he would have them ſing according to this ſong of Moſes: So then, if God be in a way of mercy, if he be opening a doore of hope to us, you ſee how ſeaſonable this ſong is. And 'tis a Typicall ſong, as of the deliverance of Gods people out of Egypt, ſo a Type of the deliverance of Gods people from the bondage of Antichriſt; therefore it is very obſervable, that this ſong was to be ſung againe when the people of God ſhould be delivered from Antichriſt; In Revel. 15. and the beginning, you may ſee Gods judgements upon Antichriſt. and in verſ. 3. it is ſaid they ſing the ſong of Moſes the ſervant of God, and the ſong of the Lamb, ſaying, Great and marvellous are thy workes Lord God almighty; juſt and true are thy wayes, thou King of Saints. By this you may ſee that God would ſhew us, that the bondage under Antichriſt is like the bondage in Egypt; and therefore Rome is called Egypt in the Revelations, becauſe when we ſhall be delivred from Antichriſtian bondage, we ſhall renew this ſong of Moſes: So that if we now expect deliverance from bondage under Antichriſt, it is good for us to acquaint our ſelves with this ſong, becauſe it is that which ſhall be ſung over againe when the bondage of Antichriſt is removed. It is a miraculous ſong according to the opinion of Auſtin; he brings in this ſong as one of the miracles, that is, that God did at the ſame time by the ſpirit inſpire all the people of Iſrael, that they ſung together one and the ſame ſong; and therefore it was miraculous true if it had been ſo, but the Scripture is not cleere in that.
But we leave generalls and come to the words; though there be many excellent things in the Chapter to make way to that I have read; yet becauſe I would not be hindered, I will come inſtantly to the words, which are as it were a recapitulation of all, containing the ſubſtance of all; as if he had ſaid, I have ſpoken of many particulars that God doth for his people; but there is none like unto the Lord, who is glorious in holineſſe, fearefull in praiſes, doing wonders. There are four things (you ſee then) wherein the name of God is advanced here: Firſt, there is none like the Lord: Secondly, glorious in holineſſe: Thirdly, fearefull in praiſes: Fourthly, doing wonders.
I confeſſe when my thoughts were firſt to ſpeake upon this Text, I intended onelyonly the third particular, the opening of that Title of God, fearefull in praiſes; we finde not any ſuch Title that I know of in all the book of God but onelyonly in this place; but becauſe I ſaw there was much of God in the two former, therefore I thought it might be uſefull to ſhew you what there is of God in them, and was unwilling to paſſe them by. For the two firſt then, who is like to thee, O Lord, amongſt the Gods, who is like unto thee, glorious in holineſſe, who is like to thee? this you ſee is put by way of interrogation; now interrogations in Scripture are eſpecially brought in two wayes: Firſt, by way of admiration. Secondly, by way of negation. Sometimes by way of admiration, Iſaiah 63. 1. Who is this that cometh from Edom with died garments from Bozrah! Many others we might name by way of admiration: and by way of negation you know there are hundreds of examples; and both theſe we are to underſtand here in the Text: Firſt, by way of admiration, who is like unto thee O Lord amongſt the Gods, &c. The ſpirit of Moſes and the people being ſtruck with aſtoniſhment at the glory of God, now manifeſted by the great workes he did, they …mire and ſay, who is like unto thee O Lord? and then by way of negation, who is like unto thee O Lord? that is, there is none like unto thee; that is the firſt expreſſion of the glory of God, the lifting up of the name of God above all things whatſoever; there is none like to God.
And God doth much glory in this expreſſion of his glory, that there is none like to him; we have it very often in Scripture, 1 Chron. 17. 20. O Lord there is none like thee, neither is there any God beſides thee, according to all that we have heard with our eares: So in Pſalm. 86. 8. Among the Gods there is none like unto thee, O Lord: and Pſalm. 89. 6. For who in the heaven can be compared unto the Lord? who among the ſons of the mighty can be likened unto the Lord? we might name divers other places where God glories much in this expreſſion of his glory: and the people of God have gloried much in it; and there is great cauſe they ſhould doe ſo. It is ſaid of the godly Machabees that at firſt by reaſon their name was an offence, meeting with this ſentence,foreign who is like unto thee O Lord amongſt the Gods? and being much taken with it, they wrote the firſt Hebrew Letter of every word in this ſentence in their enſignes of warre, and carried them about with them; and upon this ground they were called the Machabees, glorying in this Title of God, who is like unto thee? And upon this ground the Holy Ghoſt concludes, that all ſhould honour and glorifie God, becauſe there is none like unto him. Pſal. 86. 8. Among the Gods there is none like unto thee O Lord, neither are there any works like unto thy works. Mark what followes in 9. 10. 11. 12. verſes. All Nations whom thou haſt made, ſhall come and worſhip before thee, O Lord, and ſhall glorifie thy name; for thou art great and doeſt wondrous things, for thou art God alone; teach me thy way, O Lord, I will walke in thy truth; unite my heart to feare thy name; I will praiſe thee O Lord my God, with all my heart, and I will glorifie thy Name for evermore. Thus you ſee how the holy Prophet was taken with this expreſſion of God; that there is none like to him, therefore teach me thy way, O Lord, I will walke in thy truth, &c.
There is none like unto the Lord amongſt the Gods: So it is here, it may be tranſlated as well amongſt the mighties. God is lifted up here not onelyonly above the Heathen gods, ſo that there is none like to him amongſt them; but he is lifted up above whatever hath any excellency in it; there is none like to thee amongſt the mighties: who ever is mighty & great, or let there be what might and greatneſſe and excellency ſoever in the world, yet God is infinitely above all. It would take up too much of our time, if we ſhould dilate our ſelves in ſhewing to you ſomewhat of the glory of God in this, how he is above all things, and that there is none like to him: I will therefore but briefly name a few paſſages, and apply this particular, and paſſe to the ſecond, that we ſhall dwell longer upon.
There is none like to God: Firſt, in that whatever is in God, is God himſelfe; this is a propriety of God: there is no creature hath any excellency in it that reaches to this excellency, that whatever is in that creature ſhould be the being of it, all creatures being made up of ſeverall things; but now whatever is in God is God himſelfe. Againe, there is an univerſall goodneſſe in God, and there is none like to him in that; one creature hath one good in it, and another, another: but God hath all good in him, there is all excellency and beauty in God in an eminent manner; there is none like to him in that. And then all beings are but one excellency in God, however we apprehend God in ſeverall excellencies; one attribute ſhining through one creature, and another through another, yet all are united in God; And all that is in him is primitively in him, he is of himſelfe, and from himſelfe, and for himſelfe. And then none can communicate himſelfe ſo as God can; none can inflict evill, or convey good ſo as God can, and that this expreſſion of God hath reference too: for it is peculiar to God to communicate as much of himſelfe as he will, which no creature can doe; though the creature hath but little, ſome drops onelyonly of goodneſſe in compariſon of the infinite Ocean that is in God, yet the creature cannot communicate of thoſe drops as it will; it is the propriety of God onelyonly to communicate of his goodneſſe as he will. And not onelyonly ſo, but he can make the creature that he communicates his goodneſſe to, to be as, ſenſible of his goodneſſe as he pleaſes, which none elſe can doe; though one creature can communicate good to another, yet it cannot make that creature as ſenſible of that good as it will, which God can doe. And ſo in inflicting of evill there is none like to the Lord in that, the Lord is able to let out all evill, to bring all evill at once; which none elſe can doe; and he is able to make the creature upon whom he inflicts an evil, to be as ſenſible of that evill as he will; one that hurts another, yet cannot make him as ſenſible of that hurt as he pleaſes, but this is the propriety of God; as he can bring all evill together, ſo he is able to make the creature as ſenſible of all as he will; and God challengeth this as his own propriety, that he alone can doe good, and he alone can doe evill; and therefore there is none like to him; from hence it follows then, that there is none to be worſhipt as the Lord, there is none to be honoured as the Lord; the Heathen gods, becauſe they did but communicate ſome particular good, therefore they challenged but particular ſervice; externall worſhip, and worſhip in ſome particulars would ſerve the Heathen gods, and they were ſatisfied with it, and required no more; and there was reaſon for it, becauſe they could not challenge to themſelves a communication of a univerſall good; for one god was for one particular good, and another for another particular good; and therefore they had but particular worſhip ſutable thereunto: but now there is none like to the Lord, he challengeth a univerſall worſhip and obedience: Thou ſhalt worſhip the Lord thy God with all thy heart, and ſoul, and ſtrength: ſo that there is no ſuch worſhip to be given to any as is given to God; and all becauſe there is none like to him in the excellency of his nature, and in the way of communicating of himſelfe unto his creature.
Now this that I have ſpoken, is exceeding uſefull in the whole courſe of our lives, in ordering of our wayes and thoughts toward God: conſider how uſefull this is, thus: It ſhould be our care in beholding any beauty, any good, or excellency in the creature, to keep ſtill in our thoughts and hearts, the ſenſe and apprehenſion of the infinite diſtance that there is between God and that creature; the want of this is the cauſe of almoſt all the evill that there is in the world, and the true apprehenſion of this is a ſpeciall meanes to enable us to glorifie God as a God. I ſay thus, when thou beholdeſt any excellency, beauty, or comlineſſe in a creature, and taſteſt any ſweetneſſe in it, be ſure thou doeſt then keep in thy heart the ſenſe of this truth, that though there be ſome ſweetneſſe here, yet God is infinitely above the creature, and there is an infinite diſproportion between that good, and beauty, and excellency that is in theſe creatures, and that which is in God himſelfe. God gives us leave to let out our hearts upon, and to take the comfort of the creature, when we ſee a beauty and excellency in it; and that becauſe it is his ſimilitude upon the creature, and it is Gods excellency that is there, and a ſpirituall heart hath more freedome to let out it ſelfe to the comforts of the creature then any in the world beſides, becauſe he can meet with, and taſte God there; but though God give us leave to doe this, yet evermore ſo that we be ſure to reſerve our hearts to God; to be ſenſible of the infinite excellency that is in God above any creature; and if we be not carefull of this, we ſhall ſoon fall off from glorifying God as God, and our hearts will ſticke in the creature. And this hath been the ground of all the outward Idolatry and ſpiritual Idolatry in the world: Of outward Idolatry, which did ariſe thus; men at firſt ſeeing ſome excellency and worth in the creature, as the Sun and Moon, and Stars, they did acknowledge God above them; and that theſe were but creatures, and that there was more excellency in God then in any of theſe: but at laſt comming to look upon the creature too much, and being taken with the excellency they ſaw there, their hearts ſtuck in the creature, and they loſt the apprehenſion of the infinite excellency of God above the creature, and ſo fell from God, and worſhipt them that were no gods.
And ſo for ſpirituall Idolatry; thoſe that commit Idolatry with riches, or any creature: come to them at firſt, and ſay to them, how doe you apprehend the comforts of the creature? is there not infinitely more in God then there is in the creature? yes, they will ſay. I but by letting our hearts out upon the creature, and by poring upon the beauty of the creature, we begin at length to loſe the power of this apprehenſion that was at firſt upon our hearts, and ſo commit ſpirituall Idolatry with the creature; and therefore it muſt be our care to keep intire and freſh our apprehenſion and ſenſe of that infinite diſtance that there is between God and all the comforts of the creature: and ſo long as thou doeſt keep thy apprehenſions freſh and ſtrong here, there is no danger, and thou ſinneſt not in letting thy ſelfe out to the creature, if it have not abated thy apprehenſions of the infinite diſporportion that there is between God and all creatures, therefore now ſeeing there is an infinite ſtupendious height of excellency in God above all creatures, there ſhould be the like thoughts in our hearts towards God and the creature, thus: as there is an infinite diſtance between the excellency of God and the excellency of all creatures, ſo there ought to be a kinde of infiniteneſſe in the diſtance and diſproportion between that eſteem and delight, and dependance we have in, and upon the creature, and that we have in and upon God; therefore you ſhould not ſatisfie your ſelves in this that you acknowledge God above the creature, for all will do ſo; but you are to finde in your ſouls ſuch a diſproportion between your eſteem and joy, and deſire after the creature, and that you have after God, as is ſomewhat like the diſtance that there is between God and the creature, now the diſtance is infinite that is between God and the creature, therefore there ſhould be a kinde of infiniteneſſe in the diſtance between your eſteem of, and the working of your hearts and endeavours after the creature; and that eſteem and working of your hearts and ſouls which you have towards God; and this is to glorifie God as a God; this is the ſoul worſhip we owe to God in the world; this is the true ſanctifying of the name of God when this comes practically upon our hearts.
Secondly, if there be none like to God, then it followes that there is none like to the people of God; for as a mans god is, ſo is he; look what god a man chuſeth, he is as his god is; a covetous man, if he make riches his god, he is ſo to be judged; and ſo a voluptous man or a Heathen. Now if the Saints of God have choſe this God to be their God, and there be none like to him, then it muſt needs follow, that there is no people like to Gods people: and marke how the Holy Ghoſt makes this reference in divers Scriptures, as Deut. 33. 26, 29. compared: verſe 26. There is none like unto the God of Ieſurun, who rideth upon the Heaven, in thy help and in his excellency in the skie; what is the inference of the Holy Ghoſt upon this? verſe 29. Happy art thou O Iſrael, who is like unto thee, O people ſaved by the Lord, &c. So that you ſee according to the glory of God in any particular there is a reflection of it upon the Saints of God, and this is the wonderfull excellency of Gods Saints to have the reflection of God upon them, happy are they that have God to be their God; if God be excellent, ſo are they: if God be above all, and there is none liketo him, ſo are they above all, and there is none like to them. You have the ſame inference of the Holy Ghoſt, 2 Samuel 7. 22, 23. Wherefore thou art great, O Lord God, for there is none like thee, neither is there any God beſides thee; according to all that we have heard with our eares. Marke what followes, and what one nation in the earth is like thy people, even like Iſrael? &c. So that there is none like the people of God; and it muſt needes follow from hence, for they are as their God; therefore ſayes Moſes (when he ſpeaks of the people of God) Exod. 33. 16. So ſhall we be ſeparated, I and thy people, from all the people that are upon the earth, ſo you read it in your Bibles; but the word in the originall ſignifies wonderfully ſeparated; Gods people are wonderfully ſeparated from the world; as God is wonderfully high above all creatures ſo are his people, therefore in Numb. 23. 9. it is ſaid that Gods people ſhall dwell alone, and ſhall not be reckoned among the Nations: why becauſe they are the people of God and the people of that God that hath none like to him, and therefore there is none like to them; that is for the conſolation of the Saints of God.
Thirdly, it followes from hence, that therefore it ſhould be our care that none ſhould doe for their gods ſo as we doe for ours: for if there be none like to our God, then it is a ſhame, that any that chuſe other gods ſhould doe that for them that is above that which we doe for our God. As now for Idolators, to inſtance in outward and ſpirituall Idolatry: why, there is none like to our God, certainly all the Idolaters in the world have not ſuch a God as we have, their rocke is not as our rocke, our enemies themſelves being judges. What a ſhame then were it, if we ſhould not doe more for our God then they doe for theirs? yea, we ſhould labour to doe that for our God that may come up to that height of excellency which we apprehend to be in him. Will you ſee what Idolaters doe for their Gods: Firſt, obſerve the earneſtneſs of the ſpirits of Idolaters after their gods, their hearts are enflamed after their Idols: ſo we have it Iſaiah 57. 5. enflaming your ſelves with Idols under every green Tree: their hearts were enflamed after their Idol gods, which are not like our God: O how then ſhould our hearts be enflamed after our God! ſhould we content our ſelves with, and reſt ſatisfied in cold and in dead ſervices to our God! how much ſtrength ſhould that exhortation of the Apoſtle have upon us Rom, 12. 11. Be fervent in ſpirit, ſerving the Lord? It is the Lord we ſerve, it is our God, the great and glorious God, and therefore we ſhould be fervent in ſpirit, ſerving him.
Secondly, the Scripture ſayes that Idolaters, thoſe that worſhip falſe gods, are mad upon their Idols Jer. 50. 38. The people of God then ſhould have their hearts run after God, ſo that thoſe that are carnall and not able to judge, ſhould look upon them even as mad men, and indeed they doe ſo: whenſoever the hearts of the Saints are after God fully, they are lookt upon as mad men; St. Paul was counted a mad man by Feſtus, Acts 26. 24. and we ſhould not be afraid of the reproaches of the world in this kinde; though they deſpiſe us and thinke us baſe and vile, and out of our wits: Why Idolaters are mad upon their Idols, therefore if there be any thing God calls for at our hands, though the world account it madneſſe, yet our hearts muſt worke after God in it: and it is a ſhame that any mens hearts ſhould be more after their gods, then our hearts are after ours; becauſe there is none like unto our God.
Thirdly, the earneſtneſſe of the hearts of Idolaters after their Idoll gods appeares from Jer. 8, 1, 2. At that time ſaith the Lord, they ſhall bring out the bones of the Kings of Judah. &c. And they ſhall ſpread them before the Sun, and the Moon, and all the hoſt of Heaven, whom they have loved, and whom they have ſerved, and after whom they have walked, and whom they have ſought, and whom they have worſhipped: they ſhall not be gathered, nor be buried, &c. I have often thought of this Scripture, it is exceeding remarkable: I know no one Scripture in all the book of God, that hath ſo many expreſſions together, to ſhew the ſtrength of the hearts of Gods people after God, as here we have to ſhew the ſtrength of Idolaters after their Idols: And they ſhall ſpread them before the Sun, and the Moon, and all the hoſt of Heaven. Marke, 1. Whom they have loved. 2. Whom they have ſerved. 3. After whom they have walked. 4. Whom they have ſought. 5. Whom they have worſhipped; and all in ſo few words. Thus their hearts were after their Idoll gods: how much more then ought it to be ſaid of us concerning our God, whom we have loved, and whom we have ſerved, and after whom we have walked, and whom we have ſought, and whom we have worſhipped?
Againe, obſerve how the Scripture ſets out the ſpirits of men after their Idoll gods, in regard of the coſt they are willing to beſtow upon them. Iſa. 46. 6. They ſhall laviſh gold out of the bag, and weigh ſilver in the ballance, and hire a goldſmith, and he maketh it a god. They care not what coſt they are at to worſhip their Idols. O what a ſhame would it be if we ſhould not be willing to part with much of our eſtates for the true worſhip of the true God: and though we ſhould loſe our eſtates, yet if we can ſerve God better, and in a purer way, we ſhould be content; for Idolaters will laviſh gold out of the bag upon their Idols. Now there is none like to our God; therefore it is a ſhame that they ſhould doe more for their gods then we doe for ours. And then what are Idolaters willing to ſuffer for their gods? 1 Kings 18. 28. how did Baals Prieſts there cut themſelves after their manner, with Knives and Lancers, till the blood guſhed out, to ſhew their reſpect to their Idols: let us then be willing to ſuffer any thing that God calls us to. And how conſtant were they to their Idols therefore ſayes God, Jer. 2. 10, 11. Conſider diligently and ſee, if there be ſuch a thing: hath a Nation changed their gods which are yet no gods? but my people have changed their glory for that which doth not profit; how ill doth God take this that Idolaters ſhould not change their gods that are infinitely below him, and yet that his people ſhould change their God who is infinitely above them?
Againe let us take heed leſt there be any found that ſhould have their hearts ſet more upon their luſts, then we are upon God: take all the excellencies in the world, and they are infinitely below God; how much more then is a luſt? for what is a luſt in compariſon of all creatures in heaven and earth? and yet how are mens hearts ſet upon their luſts? yea, how hath thy own heart been ſet upon wicked luſt heretofore? thinke then with thy ſelfe what an infinite unreaſonable thing is it that the heart of any man in the world, or thy own heart, ſhould be ſet more upon a baſe luſt then upon the living, eternall, and infinite God. 'Tis ſaid of Ahab, that he ſold himſelfe to worke wickedneſſe, 1 Kings 21. 20. be thou willing then to ſell thy ſelf to God, to give up thy ſelf to God; the hearts of the ſonnes of men, (it is ſaid) are ſet, and fully ſet to doe evill, Eccleſ. 8. 11. doe not thou content thy ſelfe with ſome faint wiſhes and deſires after God, but let thy heart be ſet and fully ſet for God. In Micah 7. 3. it is ſaid they doe evill with both hands earneſtly; marke, they doe evill, and they doe evill earneſtly, and they doe evill earneſtly with both hands. Now then, for ſhame be not thou ſluggiſh in doing ſervice for thy God; doe that which is good, and doe it with both thy hands, and doe it earneſtly with all thy heart.
Againe, we have one notable Scripture more that ſhewes how the hearts of men are ſet upon that which is evill, Prov. 19. 28. The mouth of the wicked devoureth iniquity; 'tis an elegant expreſſion of the Holy Ghoſt; its a metaphor taken from the practice of brute creatures; as now take a beaſt that hath been kept from drink a long time, and is exceeding thirſty, if you bring it to the water, it will thruſt its head into the water, as if it would devour the whole River, and could never be ſatisfied: that is the meaning of this phraſe, the mouth of the wicked devoureth iniquity, that is, when he comes to his ſinne, he is as greedy upon it, as the beaſt that hath been kept long from water is greedy of water. O how ſhould our hearts be infinitely more greedy after God, and his ſervice, then wicked men are or can be after the ſervice of their luſts! to conclude all this, with that you have Exodus 30. from verſe 34. to the end; there was a perfume there to be made by the compoſition of the Apothecary; but there was this charge given, as for the perfume which thou ſhalt make, you ſhall not make to your ſelves, according to the compoſition thereof, it ſhall be unto thee holy for the Lord, &c. So I conclude this point, there is none like to God, he being above all: when your hearts therefore are in any good frame towards God, perfumed and lifted up towards God, take heed they be not lifted up towards any creature in the ſame manner as they are towards God: for your ſervice to God muſt be ſutable to the nature of God; now there is none like to God, therefore there ſhould be no ſuch ſervice tendred to any, as is tendred to God: thus much for the firſt thing, whereby the name of God is advanced here; who is like unto thee O Lord among the gods!
We come now to the ſecond, glorious in holineſſe; The word tranſlated here glorious, doth as well ſignifie magnificent, noble, and ſo it is uſed in many places: thou art magnificent and noble in thy holineſſe. Brethren, it is the greateſt magnificence, the greateſt nobility, and height of ſpirit, that can be, to be holy: God himſelfe is a magnificent God, and he is ennobled by his holineſſe: this ſets out the excellency of holineſſe.
Againe, glorious in holineſſe, it is rendred by ſome glorious in holy things: that is, glorious in thy holy Angels, glorious in thy holy Saints, glorious in thy holy word, glorious in thy holy Ordinances, glorious in thy holy worſhip; God indeed is very glorious in his Angels, and in his Saints, and in his word, and in his worſhip, and in his Ordinances; but we will take the words as you have them here, glorious in holineſſe.
And for the explication of the glory of God in this Title, there are theſe three things to be done: Firſt, to ſhew you a little what holineſſe in God is. Secondly, I ſhall open unto you, how God is ſaid to be glorious in holineſſe. And then Thirdly, I ſhall ſhew you why God hath this Title given him here in this place; why he is rather ſaid here to be glorious in holineſſe, then glorious in power: for it was an act of power rather, that God did put forth in the deſtruction of the Egyptians, and deliverance of his people.
For the firſt: what is holineſſe in God; we underſtand this (as generally we doe almoſt all things of God) rather by way of negation then otherwiſe; rather by what it is not, then by what it is, therefore we uſe to ſay that Gods holineſſe is that whereby his nature is free from all kinde of mixture, and from the leaſt ſoil and filth of ſinne; therefore God is called light, becauſe light is ſo pure a creature and ſo free from any mixture of pollution, that it can be amongſt filthy things without any defilement of it ſelfe: ſo God can worke with ſinne it ſelfe, and yet without any defilement of his nature; but beſides this negation, if you would know ſomewhat poſitively, what the holineſſe of God is, I would deſcribe it briefly to you thus: It is the infinite rectitude and perfection of the will of God eſpecially, whereby he doth will and worke all things ſutable to the infinite excellency of his own being; the excellency of God is the higheſt▪ and therefore the rule of all excellency; and the will of God being alwayes ſutable to his owne infinite excellency, and impoſſible to vary in the leaſt from it, therefore his will is the rule of all holineſſe. Let us conſider it a little by looking into the holineſſe of the creature, and by that we ſhall ſee ſomewhat of the holineſſe of God: for as we cannot ſee the glory of the Sun by looking directly upon it, it being too bright an object for us: but by the reflection of its beames in the water we may behold its glory: ſo, the holineſſe of God is too bright to be beheld in it ſelfe; we cannot behold the infinite purity and holineſſe of God immediately: but by looking upon the holineſſe of the creature, which is as it were the reflection of Gods holineſſe upon it, and a ray and beam of it, we may come to ſee ſomewhat of the holineſſe of God. Now the holineſſe of a creature is this, the ſeparation of it from common things to a holy uſe, or the dedication of a creature in ſome immediate manner to God, for the lifting up of the name of God; the holineſſe of the Saints is this, the ſeparation of their ſpirits from all common things to God as the higheſt and laſt end. And when they are able to worke to God as the utmoſt end, and to will that they doe in order to God as the laſt end; and ſo as is ſutable to God as the higheſt end, that is the holineſſe of their wills: ſo it is in Gods holineſſe: Gods holineſſe is a dedication, as it were, of God to himſelfe: that is, God being of and from himſelfe, and himſelfe being his own laſt end, he gives up himſelfe unto himſelfe, and wills himſelfe as the higheſt and utmoſt end, and ſo wills all things in order to himſelfe as the laſt and higheſt end: this is the holineſſe of God; and the image of this holineſſe is that ſtampe and worke of grace that is upon the creature: when the creature is enabled to will God as the higheſt end, and all things in ſubordination to him, the creature is then ſaid to be holy, becauſe it hath a ſtampe of God upon it: this is Gods holineſſe.
But glorious in holineſſe: how is God glorious in holineſſe? God is glorious in all his attributes and workes: and the truth is, there is not one thing in God more glorious then another, every attribute of God being in it ſelfe equally glorious; but in regard of manifeſtation and according to our apprehenſion, ſo one thing appeares more glorious then another; and God is pleaſed to ſpeak to us according to our apprehenſions: therefore you may ſee how the Saints doe eſpecially glory in God as a holy God: looking upon him as a holy God, they doe exceedingly rejoyce and glory in him: therefore ſayes the Pſalmiſt, Pſal. 99. 3. Let them praiſe thy great and terrible name, for it is holy: and verſe 5. Exalt ye the Lord our God, and worſhip at his foot-ſtool, for he is holy: and again, verſe 9. exalt the Lord our God and worſhip at his hily hill, for the Lord our God is holy. Thus the people of God look upon God in his holineſſe as the ſpeciall ground of his praiſe and exaltation; yea the Angels themſelves in heaven, look upon God in his holineſſe, and eſpecially exalt him from thence, Iſaiah 6. 3. the Cherubims and Seraphines cry three times, holy, holy, holy is the Lord of hoſts. You never finde any of Gods attributes mentioned ſo three times together: though it is true, God is infinite in power, and in wiſedome, as well as in holineſſe; yet you never finde in Scripture that God is ſaid to be wiſe, wiſe, wiſe, or, almighty, almighty, almighty: but holy, holy, holy, three times together: and as the Angels of Heaven adore God eſpecially for his holineſſe, ſo the Church of God, Rev. 4. 8. cryes out, holy, holy, holy, Lord God almighty, ſhewing the bleſſed condition of the Church of God, when it ſhall be hereafter more ſanctified, and God ſhall dwell amongſt them, they ſhall exceedingly then adore God in his holineſſe above any other attribute: yea God himſelfe ſeemes to glory in his holineſſe above any other attribute; therefore when God would lift up himſelfe in his glory, and give you the higheſt expreſſion of himſelfe, he doth it in this, as he is holy. Iſaiah 57. 15. For thus ſaith the high and lofty one that inhabiteth eternity, whoſe name is holy. When God would lift up himſelfe, it is in this whoſe name is holy: and ſo when God would ſweare by himſelfe (Amos 4. 2.) he ſweares by his holineſſe. Now as the Scripture ſayes, when God could ſweare by no greater, he ſware by himſelfe: ſo I may ſay, when God could ſweare by no excellency above this, he ſwares by his holineſſe.
Again, God glories in heaven it ſelfe as the habitation of his holineſſe: heaven is the habitation of Gods glory, there God lets out his glory fully: but what is that glory? why the top of all, is, the holineſſe of God. Iſaiah 63. 15. Looke downe from heaven and behold from the habitation of thy holineſse and thy glory: yea the throne of God is Gods holineſſe, Pſal. 47. 8. God ſitteth upon the throne of his holineſſe; you know Kings upon their thrones are exalted and lifted up, ſo is God lifted up upon the throne of his holineſſe. Solomon, he made himſelfe a throne of Ivory, and overlaid it with the beſt gold, 1 Kings 10. 18. But the throne of God is a throne of holineſſe, a throne of bright ſhining holineſſe.
Again, when God reloyces in his people, he doth it as they are a holy people, Deut. 7. 6. For thou art a holy people unto the Lord thy God: the Lord thy God hath choſen thee to be a peculiar people unto himſelfe above all the people that are upon the face of the earth. Yea further, you ſhall finde that this attribute of holineſſe is more eſpecially aſcribed to the third perſon in the Trinity: God the Father is a holy God; the Son, he is the holy one of God; but the Holy ghoſt hath his name from Holineſſe: and tis very obſervable, that all the three perſons challenge an equall ſhare in the working of holineſſe in the creature, it being ſuch a part of Gods glory, that all the three perſons work it whereſoever it is: as the Father, he is a Sanctifier. Jude ſpeaks of the work of ſanctification wrought by God the Father in the firſt verſe of his Epiſtle, To them that are ſanctified by God the Father. And then for the Son, Eph. 5. 25, 26. Husbands, love your wives, even as Chriſt alſo loved the Church, and gave himſelfe for it, that he might ſanctifie and cleanſe it with the waſhing of water by the Word. Chriſt he gives himſelfe for his Church; to what end? Not that he might bring it to Heaven onelyonly, but that he might ſanctifie it alſo; and then the Spirit of God, 1 Cor. 6. 11. And ſuch were ſome of you: but ye are waſhed, but ye are ſanctified, but ye are juſtified, in the Name of the Lord Jeſus, and by the Spirit of our God. So that all the three perſons come in for a ſhare in this work: this is the glorious work of Father, Son, and Holy ghoſt.
But yet further for the demonſtration of it: holineſſe muſt needs be the glory of God, becauſe it is the higheſt perfection and rectitude of an Intelligent free Agent. An Intelligent free Agent is the higheſt being of all, and holineſſe is the rectitude of that being, and therefore muſt needs be glorious. Hence it is, that grace is called Gods image, becauſe it is that which repreſents God in his higheſt excellency: for that is properly an Image of another thing, that ſets it out in the excellency of it: if it doe it onelyonly in a common and generall way, it is not an Image of it. And then, in Scripture, holineſſe is called the beauty of God, Pſalm. 27. 4. One thing have I deſired of the Lord, that I will ſeeke after, that I may dwell in the houſe of the Lord all the dayes of my life, to behold the beauty of the Lord, and to enquire in his Temple. Now what is Gods beauty but the beauty of holineſſe, the holineſſe of God appearing in his Ordinances, and his worſhip is the luſter and beauty of the infinite glory of God, as Pſalm. 110. 3. the Ordinances are called the beauty of holineſſe: Thy people ſhall be willing in the day of thy power in the beauties of holineſſe, &c. Yea holineſſe, ſome ſeeds of it, the very Image of it, onelyonly in the creature, is called the glory of God, Rom. 3. 23. All have ſinned and come ſhort of the glory of God; the very beginnings of the work of holineſs in the hearts of Saints is called the glory of God; much more then the infinite holineſſe of Gods own nature. Further, it is holineſſe that puts a luſter upon all the other attributes of God, and makes them glorious and honourable, Pſalm. 111. 9. Holy and reverend is his name; the name of God is therefore reverend, becauſe holy; ſo take all the height of excellencies that are in God, yet if they be ſuch as you can conceive them ſeparated from his holineſſe, they doe not make his name reverend: and this ſhewes how infinitely it concernes us to labour after holineſſe; if all the excellencies of God cannot make his name reverend, being ſeparated from holineſſe, then let the creature have what excellency it wil, for parts, for eſtate, for dignity, and honour in the world; take away holineſs, & you cannot ſay reverend is his name; but, holy and reverend is his name; ſo it is ſaid of God, his name is reverend, becauſe holy.
Again, Gods name is glorious by holineſſe, becauſe it is the ſpeciall end of all his works, to advance holineſſe: a workman when he drawes a worke, he ſhewes Art in the beginning of it: but when he comes to the top of it, there he ſhewes the excellency of his workmanſhip: 'tis ſo with God, God will be honoured in all his workes, of creation and providence: but now come to the height and pitch of all, and 'tis that he might be honoured as a holy God; and that he might have a holy people to honour him here, and to all eternity. I ſay holineſſe is that which God aymed at in creating of heaven and earth; 'tis that which God aymes at in all the wayes of his providence: It is the great buſineſſe for which the ſon of God came into the world, that he might redeem to himſelfe a people to ſerve him in holineſſe: 'tis the end of the great councell of God from all eternity; yea and that he might manifeſt the beauty of his own holineſſe in thoſe two great attributes, Mercy and Juſtice, which are the branches of his holineſſe, that he might make them ſhine to all eternity: this is that God aymes at; therefore holineſſe muſt needes be the glory of Gods name.
Now a little for the third: but what is the reaſon that this Title is given to God here in this Song of Moſes, glorious in holineſſe? the reaſon is this: to ſhew, that the infinite excellency of Gods power is ſuch, that it is without any mixture of the leaſt evill in the exerciſe of it: here was an act of mighty power put forth, and God was infinitely holy in this act of his power. It is otherwiſe with men (obſerve the difference between God and man) It is a very hard thing for a man to doe great things, and to manifeſt great power without a mixture of evill: as 'tis with the waters, while they run ſhallow, they may run clearely: but when once the waters riſe and overflow, they run muddy, and uſually there is a great deale of filth comes in with great ſtreames: ſo though in common and ordinary workes we doe not manifeſt our uncleanneſſe, yet 'tis ſeldome when we ayme to doe great things, but we manifeſt a great deale of filthineſſe: but it is otherwiſe with God; God is great in power, and in that keeps the glory of his holineſſe. And God manifeſted here the greatneſſe of his wrath upon his enemies, and yet the glory of his holineſſe too. It is a very hard thing for men to doe ſo; let men have their anger ſtirr'd a little, O how much filth doe they preſently diſcover? how many have we that all the while they are pleaſed are exceeding meeke and loving, but let any thing ſtirre their paſſion, and O what a great deale of filth appeares, like a pond that is full of mud at the bottome, and cleare at top, but ſtirre it a little and then its nothing but filth. A father or a mother cannot tell how to be diſpleaſed with a childe or correct it, but abundance of corruption comes with that anger; and ſo a governour a ſervant. Who can execute Juſtice upon others, but there will be much of ſelf, ſelf-ends and ſelf-intereſt; but now here is the glory of God, that when he manifeſteth his wrath, though it be ſore wrath, yet he is glorious in holineſſe in great wrath; he is infinitely powerfull in his wrath, and in the execution of his Judgements, and yet infinite in holineſſe too; therefore the vials of Gods wrath are ſaid to be of gold, which is the pureſt mettall; ſo is God in the executing of his Judgements. O let us labour to imitate God in this: thou that haſt a paſſionate ſpirit, and art ſoon provoked, and diſcovereſt abundance of filthineſſe, ſee how unlike thou art unto God; though thou ſhouldeſt be diſpleaſed with that which is ſinfull, and mayſt correct thy children and ſervants, yet be ſure to keep that which is the beauty of all in thy correcting of others, and that is holineſſe.
Againe, this Title is given to God here, becauſe in this great worke of his he did manifeſt his faithfulneſſe in fulfilling of his promiſes to his people; many promiſes God had made to his Church for their preſervation and deliverance: and God in this worke of his did fulfill theſe promiſes: now Gods faithfulneſſe is a branch of his holineſſe; therefore becauſe he manifeſted his faithfulneſſe in this worke, Moſes and the people extoll his name by this Title, glorious in holineſſe. It is obſervable, and it is of great uſe to us, that Gods faithfulneſſe is a branch of his holineſſe: if you compare two Scriptures, you will finde it ſo; Iſaiah 55. 3. ſayes God, I will make an everlaſting covenant with you, even the ſure mercies of David. and this Scripture is quoted Acts 13. 34. I will give you the ſure mercies of David: ſo we read it; but in the originall it is the holy and faithfull things of David: ſo that when God comes to ſhew mercy according to his word, he doth manifeſt the glory of his holineſſe, and it is of admirable uſe to Gods people to ſtrengthen their faith. You have heard that the glory of God is his holineſſe, now one part of this holineſſe is his faithfulneſſe, in fulfilling his promiſes to his people: therefore it concernes God as he loves his own glory, to be faithfull in fulfilling of his promiſes, and God lookes at it as his glory to doe it; thy comforts are deere to thee, and thy preſervation is deere to thee, but Gods glory is dearer to him, yea Gods glory is dearer to him then thy ſoul, or thy eternall eſtate can be to thee; and the top of Gods glory is his holineſſe; and his holineſſe conſiſts in this (in one thing) his faithfulneſſe in his promiſes.
Now for the application of this, firſt: hence you may obſerve, whether ever you underſtood God aright or no; let me put this queſtion to you, what is that excellency of God that your ſoul cloſeth with? we ſpeak much of Gods excellency, and we all ſay, we love God, and delight in God, and bleſſe God; but now, what is it in God that drawes thy heart ſo to him, and cauſeth thy ſoul to love thy God, and to bleſſe thy God, and to delight in thy God (as thou ſayeſt) ſince the time that ever thou kneweſt him? what, is it that God will ſhew mercy to thee, and pardon thy ſinne, and ſave thy ſoul, and bring thee to heaven? theſe are things indeed that we are to love and bleſſe God for: but there muſt be more; it is the very perſon of God himſelfe that our hearts muſt be taken with, and it muſt be the perſon of God in his excellency: and what is that? his holineſſe; therefore hath ever the luſter of the infinite holineſſe of God ſhined upon thy heart, and drawne thy heart to God, and cauſed thee to ſtand and adore him, and admire him; and hath thy heart leaped upon the ſight of the brightneſſe of his holineſſe? and doeſt thou therefore love him? if ſo, thou knoweſt God aright and thy heart hath been aright drawn to him: ſayes David, Pſalm. 119. 140. thy word is very pure, therefore thy ſervant loves it. Canſt thou ſay ſo, O Lord, thou art pure, thou art holy, therefore doth thy ſervant love thee; and thy word is holy, and thy worſhip is holy, and thy ſervants are holy, and thy Ordinances are holy, and therefore doth thy ſervant love all theſe: for if the beauty of Gods holineſſe be that which drawes thy heart forth in love unto God, then proportionably it will be the beauty of holineſſe in all holy things that will draw thy heart to love and delight in them: then thou wilt looke upon his Saints as glorious in holineſſe, and upon his worſhip, and word, and Ordinances, as glorious in holineſſe, and ſo thy heart will be drawn unto them. Pſalm. 33. 21. you ſhall ſee there how the Saints of God did rejoyce in the Lord, and had their hearts drawn to him, becauſe of his holineſſe; for our hearts ſhall rejoyce in him becauſe we have truſted in his holy name: the truſting in Gods holy name, is that which makes our hearts rejoyce in him.
But Secondly, hence the people of God ſhould exceedingly comfort themſelves in God; in that they have to deal with him as a holy God: that though they meet with much unholineſſe in the ſpirits of men with whom they doe converſe: yet there is in God nothing but holineſſe, yea the very beauty and glory of holineſſe: Brethren, it is a delightfull thing, yea a rare and a bleſſed thing, to meet with a friend that hath a cleane and a pure heart, that hath no mixture in him, that is holy in his ends and aymes, and that hath a ſpirit free from guile: O what rejoycing is there, when one friend that hath a heart pure and cleane, and free from guile, can meet with another ſuch as himſelfe, and can cloſe together in every point! but what a delight then is it to meet with a God that is infinite in purity and holineſſe, in whom there is no mixture at all! God he takes delight in us, becauſe we have but ſome drops of his holineſſe. O how ſhould we then rejoyce in him who is infinite in holineſſe: Indeed when we deal with men, we doe not alwayes finde them as we expect; we many times meet with men of excellent parts and gifts; but when we come to cloſe with them we doe not finde their wayes and ſpirits ſutable to the eminency and excellency of thoſe parts and gifts; and this is a grievous vexation to the Saints, when they look upon men that are eminent and excellent, and hope to finde a proportion of ſpirit ſutable thereunto, but inſtead thereof finde abundance of filth in their ſpirits; though this may trouble thee, yet bleſſe thy God in this that when thou art to deal with God thou ſhalt finde nothing but holineſſe in him, thou ſhalt finde him working according to his excellency; for that I told you was the nature of Gods holineſſe, 'tis the perfection of his will whereby he workes all things ſutable to his eminency and excellency. Man hath an excellency in him, but not alwayes grace in his heart to worke ſutable to it; but God, I ſay, alwayes workes ſutable to his eminency and excellency. Now when our hearts are raiſed with the ſight of Gods excellency, and then thinke with our ſelves we ſhall alwayes finde God working according to it, O what a comfort is this to a gracious ſoul againſt all the evill he meets with in the ſpirits of men, amongſt whom he converſeth?
Againe, further for the comfort of the Saints, if God be glorious in holineſſe (then as in the former point, as there is none like to God, ſo there is none like to his people; for as a mans god is, ſo is he,) ſo are the Saints glorious in holineſſe too; for that which can make an infinite God glorious, muſt needes make a poor worme a glorious creature. It is true, that which will make a poor man glorious, will not make a King glorious, but that which will make a King glorious muſt needs make a begger glorious: now holineſſe puts a luſter and glory upon the divine nature it ſelfe, upon the infinite God: ſo that if thou have it, it muſt needs put a glory upon thee: therefore it is obſervable, that the communication of Gods holineſſe to us is expreſt in another way then when he communicates any other attribute to us: when God communicates his knowledge to us, we are not ſaid to partake of the divine nature by it; and ſo his power, and the like: but when he communicates his holineſſe to us, we are then ſaid to be made partakers of the divine nature: the holineſſe of the Saints is the ſame with Gods holineſſe; as it were a beame of his: ſo ſayes the Scripture, Heb. 12. 10. He chaſtneth us for our profit, that we might be partakers of his holineſſe. Marke, his holineſſe: and therefore it puts a wonderfull glory and excellency upon us; for it enables us to worke as God, and to live as God: for what is Gods holineſſe, as I ſaid before, but that whereby he workes to himſelfe as his laſt end, ſutable to his own excellency? ſo the Saints come to worke to God according to their meaſure, as their laſt end, ſutable to the infinite excellency of God himſelfe: and ſo they live as God lives and worke as God workes, and ſo are fitted to have communion with God; as the life of a plant makes it not fit to have communion with beaſts: nor the life of beaſts with men: nor men with the life of God. Now holineſſe is the higheſt life of all beings, being the life of God: and therefore fits for communion with God: for in communion there muſt be the ſame life: therefore no creature can have communion with God, that doth not live the ſame life that God doth: but if thou partakeſt of holineſſe, thou liveſt the life that God doth, and ſo art fit to have communion with God himſelfe.
Further, it puts not onelyonly a glory upon thy perſon, but upon all thou haſt and doeſt: it ſanctifies all; as the gold was ſanctified by the Altar: ſo the very naturall actions, and the wayes of Gods common providence, are ſanctified to Gods people: there is a luſter upon all the good they enjoy, by vertue of that holineſs which God puts in them: as Gods holineſs puts a luſter upon all his attributes, ſo holineſſe in the Saints puts a luſter upon their parts, names, eſtates, converſe with others; there is a beauty upon all by holineſſe; take a man that hath excellent naturall parts, if he have no holineſſe, there is no luſter and beauty in him: but take a man that hath able parts, and holineſſe too, O the luſter that then appeares in him.
Againe, holineſſe is the very principle of eternall life, the very beginning of eternall life in the heart, and that which will certainly grow up to eternall life. Againe, holineſſe is the proper object of Gods delight; God delights not in the legs of a man, but in his holineſſe; let a man be what he will, if God ſee any impreſſion of holineſſe in him, the ſoul of God cloſeth with that ſoul.
Further, holineſſe is that which is the ſeparation of the creature for God, and eternall life: there is (you know) a twofold ſeparation of a creature for God: you have the expreſſion, Pſalm. 4. 3. The Lord hath ſet apart him that is godly for himſelfe: he is ſet apart paſſively; and then he hath an active principle to ſet apart himſelfe for God. God in his eternall election ſets apart thoſe he intends to ſave for himſelfe; here are thoſe, ſayes God, that I have ſet apart from the common lumpe of mankinde, to magnifie the riches of my grace upon, and to live with me to all eternity. If God ſhould now look from heaven upon a man or woman in the congregation, and ſay, Be it known to all the word that I from eternity have ſet apart ſuch a man and woman, to glorifie them with my ſelfe for ever: every one would look upon ſuch a man and woman as glorious creatures indeed: but now know, that if God hath ſtampt the image of his holineſſe upon thee, thou haſt as much honour from God, as if he ſhould thus ſpeak to thee: and in ſome reſpects more: for if God ſhould declare, that from all eternity thou art ſet apart from the creature for God, this were glorious; but when God hath put a principle of his own ſpirit into thee, to enable thee to ſet apart thy ſelfe, and to conſecrate thy ſelfe, and thy all to God, this is more: for in the other thou art but paſſive, in this thou art active: As on the contrary, there is more dreadfull evill in unholineſſe then in reprobation; men are afraid of reprobation, that God ſhould ſet them apart from eternity to magnifie the glory of his Juſtice upon them; and 'tis true, this is terrible: but while thou apprehendeſt this as terrible, thou thy ſelfe art active in that which is more terrible; that is, by the filthineſſe and wickedneſſe of thy heart and life, thou doſt actively ſet thy ſelfe apart for eternall wrath and miſery: the other is paſſive, and thou art onelyonly ſet apart: but in the wickedneſſe of thy heart thou art active, and ſetſt thy ſelfe apart: For as holineſſe is the dedication of the creature to God, the ſeparation of it from all other things unto God by an active principle; ſo on the contrary, ſinne is the ſeparation of the creature by an active principle from God to all miſery. I thought to have enlarged my ſelfe in comparing the glory and happineſſe of the Saints, and the miſery of the wicked together, but time will not give leave.
Further, as holineſſe makes the name of God to be reverend, ſo holineſſe in the Saints puts a reverend reſpect upon them in the very conſciences of wicked men: take the vileſt of wicked men, though they cry out of thee; yet know, if thou walkeſt ſtrictly, thy cloſe walking with God will gaine reſpect and reverence from their hearts, in ſpite of their hearts. And the reaſon why the people of God gaine not reſpect and eſteeme, is, becauſe they doe not walke ſtrictly; many men miſtake themſelves: they thinke that ſtrictneſſe is ſlighted and contemned, and therefore they begin to leſſen and abate in their exact walking: but this makes them diſeſteemed; and it is juſt with God it ſhould be ſo: doth the abating of holineſſe helpe thee to a reverend reſpect? no, walke more cloſely with God, and thou wilt have reſpect from mens conſciences: doe what they can, thou wilt anger their luſt; but thou wilt convince their conſciences: and in their moſt ſerious mood they will ſay, O that my ſoul were in this mans ſouls ſtead: and how often doe they ſay ſo on their death bed? and if holineſſe put an excellency and glory upon low and meane things, as in the law what a glory did it put upon a piece of Wood, or Leather, or Braſſe, when once it was conſecrated to a holy uſe? becauſe that was Gods Ordinance, God did put it in it, and not man: for a man to thinke it is in the power of his will to make God eſteem, or that others in reference unto God ſhould eſteeme of a creature, more then what God hath put into it, is a great miſtake: that common ſtones by my will ſhould be holy, and conſecrated to God, and muſt not be medled with, that I ſhould put a divine excellency upon that which hath onelyonly a naturall excellency in it; what a boldneſſe would this be in me: but now, if Gods Ordinance be ſo, then there is a glory put upon it, as in the Temple, becauſe it was dedicated to God by divine inſtitution, there the very wood, and braſſe, and every thing had an excellency upon it. Now I would argue thus, ſhall ceremoniall holineſſe put ſuch an excellency upon a piece of Leather! what then ſhall the image of God put upon an immortall ſoul!
A further uſe ſhould have been this, If God be glorious in holineſſe, then certainly (brethren) God will maintaine holineſſe in the world: and this is one reaſon amongſt others, of this Title given to God here, becauſe he did worke for his Church: God will honour his own Ordinances and worſhip, and will maintaine his Saints that are holy; preſerve me O Lord (ſayes David) for I am holy: and thou wilt not give thy holy one to ſee corruption. If thou beeſt Gods holy one, he will not leave thee to the power of corruption, he will defend thee and maintaine thee: therefore ſayes the Pſalmiſt in Pſalm. 68. 35. O God thou art terrible out of thy holy places; what are there any that will be injurious to Gods people when they are in the way of his holy worſhip? God will be terrible out of his holy places unto ſuch; theſe expreſſions are againſt the enemies of God, becauſe it is the holineſſe of God, and the people of Gods holineſſe that they ſet themſelves againſt. And let all men take heed what they doe in oppoſing the Saints, and the wayes of Gods holy worſhip; for God will maintaine holineſſe: therefore it concernes us all to honour holineſſe our ſelves, and to ſet up the glory of Gods holineſſe as much as we can in the world. O let us labour all to be holy, as our heavenly Father is holy: let that be our prayer, Pſalm. 90. 17. Let the beauty of the Lord our God be upon us. O grow up more in holineſſe, which is the beauty of God: converſe much with God, that thou may eſt be holy: when Moſes was forty dayes in the Mount converſing with God, he came downe with his face ſhining: and certainly, thoſe people that converſe much with God will have their faces ſhine with holineſſe: there is much to be had in converſing with God, who is a holy God. And ſhew forth the beauty of holineſſe in thy converſation, that others may ſay, if one beame of holineſſe be ſo delightful in ſuch a man or woman, O how glorious in holineſſe then is God himſelfe! I remember what a heathen ſaid of the God of the Chriſtians, when he ſaw the courage of the Chriſtians, certainely (ſayes he) the God of the Chriſtians is a great God: why let us walke ſo holily before others that they may read holineſſe in our converſations, and be forced to ſay, certainly the God of this people is a holy God: Eſpecially looke to thy heart to cleanſe that when thou draweſt neere to this holy God, in this holy worſhip, then labour to ſanctifie his name; looke to thy feet, come not in thy filth into the preſence of ſo holy a God; 'tis a notable expreſſion of Joſhua, Joſhua 24. 19. when the people ſay, we will ſerve the Lord, for he is our God: ſayes Joſhua, you cannot ſerve the Lord, for he is an holy God, &c. As if he ſhould ſay, it is another manner of buſineſſe to ſerve the Lord then you thinke for, for you have to deal with a holy God, and 'tis not externall worſhip will ſerve his turne. It is an argument people doe not know God, when they can turne his ſervice off ſo ſlightly: the ſight of God would put thee into another frame; didſt thou know God in his holineſſe, thou wouldſt look upon the ſervice of God as a great ſervice; thou ſerveſt a holy God, as they ſay, Sam. 1. 6. 20. who can ſtand before this holy God? ſo, didſt thou apprehend God to be a holy God, thy heart would be ſtricken with feare and awe, and thou wouldſt ſay, who can ſtand before this holy God? God is greatly to be feared in the aſſembly of the Saints, and to be had in reverence of thoſe that are round about him, Pſalm. 89. 7. God is to be had in reverence of all men; but if you come neer to him, certainly then you muſt labour to ſanctifie your hearts. How canſt thou come before the luſter and beauty of Gods holineſſe with wilfull uncleanneſſe in thy heart? that Text in Job is very remarkable Job 13. 11. Shall not his excellency make you afraid? You have heard that Gods holineſſe is his excellency: now I ſay, to thee that haſt to deal with him, ſhall not his excellency make thee afraid? art thou conſcious of thy uncleanneſſe and doeſt thou come into the preſence of a holy God and not feare and tremble before him? O bold daring heart that thou haſt, that canſt come into the preſence of a holy God with an unholy heart, and not tremble: it would be of admirable uſe in all our dealings with God, to have cleare apprehenſions of his holineſſe.
Againe, labour to magnifie God this way: as God is glorious in holineſſe, ſo ſet him out in his glory by keeping his worſhip pure. It is a ſpeciall thing God lookes at, that we take heed what we doe in defiling of his worſhip. Gods Ordinances are the beauty of his holineſſe, therefore we muſt labour to come pure and cleane unto them: 'tis that which God commands his Church, to keep the veſſels of his ſanctuary holy, and thoſe are the ordinances: and we are unfaithfull in our charge, if we doe not keep the ordinances holy: in Exod. 20. 24. 25. God gives them charge there to make him an Altar: but ſayes God, If thou wilt make me an Alter of ſtone, thou ſhalt not build it of hewen ſtone: for if thou lift up thy tool upon it, thou haſt polluted it. What, might they ſay, ſhall we have an Altar of rude ſtone? ſhall we not poliſh and make it fine and ſumptuous? will not that make it more ſpecious to look upon? no, ſayes God; if you lift up a tool upon it you pollute it. We are apt to thinke, that ſuch and ſuch mixtures of men, and ſuch and ſuch ceremonies would make the worſhip of God glorious; but this is a great miſtake. It is a uſuall thing for whores to paint their faces; they will not be content with their naturall beauty, but are more pompous in their apparell then the chaſt Matrons are. It is ſo with the whore of Babylon: how glorious are they in all their worſhip? and what ſtrange things have they to take the outward ſenſes? they are faine to dreſſe and trick up themſelves, having not the purity of Gods worſhip: but certainely theſe things defile the worſhip of God: compare two Texts for this, Iſai. 44, 9. They that make a graven Image are all of them vanity, and their delectable things ſhall not profit: marke, the Images of Idolaters are delectable things in their eſteeme: but ſee what God ſpeakes of them, Ezek. 7. 20. As for the beauty of his ornament, he ſet it in Majeſty: but they made the Images of their abominations, and of their deteſtable things therein. They call them delectable things, but God accounts them deteſtable: but when God ſpeakes of his own ordinances, he ſayes, as for the beauty of his ornament he ſet it in Majeſty. O the worſhip of God in the plainneſs and ſimplicity of the Goſpell it is the ornament of God, the beauty of his ornament, and the beauty of his ornament ſet in Majeſty: what phraſes are here? this is Gods worſhip; but if man mix any thing of his own in Gods worſhip, it is deteſtable to God: therefore if we would honour and magnifie God in his holineſſe, let us keep pure his worſhip; for holineſſe becomes the worſhip of God for ever.
And then the conſideration of this ſhould humble us, and make us aſhamed, for the remainder of all that unholineſſe that is in our hearts; the ſight of Gods holineſſe made Iſaiah cry out, Iſaiab 6. 5. Woe is me, for I am undone, becauſe I am a man of uncleane lips, and I dwell in the midſt of a people of uncleane lips, for mine eyes have ſeen the King, the Lord of hoſts. And certainely there is nothing in the world hath that power to humble the heart ſo as Gods holineſſe: and then is your heart humbled for ſinne aright, when you look upon it as that which is oppoſite to the pure nature of God. I am not onelyonly troubled for my ſinne becauſe I am afraid it will bring hell along with it, but becauſe I have had a ſight of the infinite holineſſe of God, and the purity of his nature: and O that I ſhould have a nature ſo filthy, and oppoſite to that infinite holineſſe of his. And hereby examine your hearts whether your humiliation be right or no; and this is one good argument, when the infinite holineſſe of God hath made you ſee your uncleanneſſe, and upon that hath humbled you.
Laſtly, what need have we all of Jeſus Chriſt! if God be glorious in holineſſe, we ſhould all of us ſay, who can ſtand before ſo holy a God! were it not for the holineſſe of the bleſſed mediator who ſtands between the father and us, and preſents his infinite ſatisfaction to the father for our ſinnes, and clothes us with his righteouſneſſe, woe, woe unto us: if you could poſſibly imagine that all the excellencies of heaven and earth were put into one creature, except holineſſe, yet if that creature had but the leaſt drop of uncleanneſſe and unholineſſe in it, God would eternally hate that creature; and were there not a mediator between that creature and God, God would eternally let out his wrath upon it: for God is ſo glorious in holineſſe that he doth infinitely hate filthineſſe: we wonder to heare of ſuch great miſery threatned to wicked men, but we ſhould not wonder, did we know Gods holineſſe: God doth ſo infinitely hate ſinne that he did inſtantly ſend all the Angels that fell, downe in chaines of eternall darkneſſe, and refuſed to enter into the leaſt parly with them, or to be reconciled to them for ever. Now what is the reaſon, that though we have ſo much uncleanneſſe in us, yet God is pleaſed to be reconciled to us, and to admit us into his preſence, and give us hopes to ſee his face with joy to all eternity? 'tis this, becauſe we have a mediator, and they have none: were it not for that, could we weep ſtreames of blood from our eyes, yet God would hate and abhor us, and his wrath would eternally ſeize upon us. And therefore, though you may rejoyce in inherent holineſſe, yet let your hearts eſpecially be upon the perfect holineſſe of Jeſus Chriſt, and tender up that to God: and though thou haſt much uncleanneſſe in thy ſelfe and in thy duties (for alas what is it for us to tender duty to the holy God) yet let this comfort thee, thou haſt not to deal with God in thy ſelfe, but through Chriſt; and in him thou haſt liberty to come, and mayeſt look upon Gods face with boldneſſe; this is the great miſtery of godlineſſe, revealed in the Goſpell, that notwithſtanding the infiniteneſſe of Gods holineſſe, yet there ſhould be a way for us polluted creatures to looke upon this God with joy. This myſtery is onelyonly taught in the Goſpel. Though men now thinke they can come and cry to God for mercy; yet hereaafter when God ſhal let out the brightneſſe of his holineſſe to thee, and thou comeſt to ſee thy uncleanneſſe, then thy heart will ſinke down in eternall deſpaire; thou wilt not endure to behold God then: And if thou beeſt not acquainted with God in this way of reconciliation, thou art undone for ever; therefore ſtudy the myſtery of the Goſpell, and make uſe of Chriſt, that the glory of Gods holineſſe may not be to thy terrour, but to thy comfort.
This Sermon was preacht March 21. 1640.