Chapter II: Part 2

It is thus as One who dwells in the fire, who is a fire, that God reveals Himself at the opening of this new redemption period. With Abraham and the patriarchs, as we have said, there had been little teaching about sin or redemption; the nearness and friendship of God had been revealed. Now the law will be given, sin will be made manifest, the distance from God will be felt, that man, in learning to know himself and his sinfulness, may learn to know and long for God to make him holy. In all God's revelation of Himself we shall find the combination of the two elements, the one repelling, the other attracting. In His house He will dwell in the midst of Israel, and yet it will be in the awful unapproachable solitude and darkness of the holiest of all within the veil. He will come near to them, and yet keep them at a distance. As we study the Holiness of God, we shall see in increasing clearness how, like fire, it repels and attracts, how it combines into one His infinite distance and His infinite nearness.

3. But the distance will be that which comes out first and most strongly. This we see in Moses: he hid his face, for He feared to look upon God. The first impression which God's Holiness produces is that of fear and awe. Until man, both as a creature and a sinner, learns how high God is above him, how different and distant he is from God, the Holiness of God will have little real value or attraction. Moses hiding his face shows us the effect of the drawing nigh of the Holy One, and the path to His further revelation.

How distinctly this comes out in God's own words: 'Draw not nigh hither; put off thy shoes from off thy feet.' Yes, God had drawn nigh, but Moses may not. God comes near: man must stand back. In the same breath God says, Draw nigh, and, Draw not nigh. There can be no knowledge of God or nearness to Him, where we have not first heard His, Draw not nigh. The sense of sin, of unfitness for God's presence, is the groundwork of true knowledge or worship of Him as the Holy One. 'Put off thy shoes from off thy feet.' The shoes are the means of intercourse with the world, the aids through which the flesh or nature does its will, moves about and does its work. In standing upon holy ground, all this must be put away. It is with naked feet, naked and stript of every covering, that man must bow before a holy God. Our utter unfitness to draw nigh or have any dealings with the Holy One, is the very first lesson we have to learn, if ever we are to participate in His Holiness. That _Put off!_ must exercise its condemning power through our whole being, until we come to realize the full extent of its meaning in the great, '_Put off_ the old man; put on the Lord Jesus,' and what 'the _putting off_ of the body of the flesh, in the circumcision of Christ,' is. Yes, all that is of nature and the flesh, all that is of our own doing or willing or working--our very life, must be put off and given unto the death, if God, as the Holy One, is to make Himself known to us.

We have seen before that Holiness is more than goodness or freedom from sin: even unfallen nature is not holy. Holiness is that awful glory by which Divinity is separated from all that is created. Therefore even the seraphs veil their faces with their wings when they sing the Thrice Holy. But oh! when the distance and the difference is not that of the creature only, but of the sinner, who can express, who can realize, the humiliation, the fear, the shame with which we ought to bow before the voice of the Holy One? Alas! this is one of the most terrible effects of sin, that it blinds us. We know not how unholy, how abominable, sin and the sinful nature are in God's sight. We have lost the power of recognising the Holiness of God: heathen philosophy had not even the idea of using the word as expressive of the moral character of its gods. In losing the light of the glory of God, we have lost the power of knowing what sin is. And now God's first work in drawing nigh to us is to make us feel that we may not draw nigh as we are; that there will have to be a very real and a very solemn putting off, and even giving up to the death, of all that appears most lawful and most needful. Not only our shoes are soiled with contact with this unholy earth; even our face must be covered and our eyes closed, in token that the eyes of our heart, all our human wisdom and understanding, are incapable of beholding the Holy One. The first lesson in the school of personal holiness is, to fear and hide our face before the Holiness of God. 'Thus saith the High and Lofty One, whose name is holy, I dwell in the High and Holy Place, and with him that is of a contrite and humble spirit.' Contrition, brokenness of spirit, fear and trembling are God's first demand of those who would see His Holiness.

Moses was to be the first preacher of the Holiness of God. Of the full communication of God's Holiness to us in Christ, His first revelation to Moses was the type and the pledge. From Moses' lips the people of Israel, from his pen the Church of Christ, was to receive the message, 'Be holy: I am holy: I make holy.' His preparation for being the messenger of the Holy One was here, where he hid his face, because he was afraid to look upon God. It is with the face in the dust, it is in the putting off not only of the shoes, but of all that has been in contact with the world and self and sin, that the soul draws nigh to the fire, in which God dwells, and which burns, but does not consume. Oh that every believer, who seeks to witness for God as the Holy One, might thus learn how the fulfilment of the type of the Burning Bush is the Crucified Christ, and how, as we die with Him, we receive that Baptism of Fire, which reveals in each of us what it means: the Holy One dwelling in a Burning Bush. Only so can we learn what it is to be holy, as He is holy.

BE YE HOLY, FOR I AM HOLY.

Most Holy God! I have seen Thee, who dwellest in the fire. I have heard Thy voice, Draw not nigh hither; put thy shoes off from thy feet. And my soul has feared to look upon God, the Holy One.

And yet, O my God! I must see Thee. Thou didst create me for Thy likeness. Thou hast taught that this likeness is Thy Holiness: 'Be holy, as I am holy.' O my God! how shall I know to be holy, unless I may see Thee, the Holy One? To be holy, I must look upon God.

I bless Thee for the revelation of Thyself in the flames of the thorn-bush, in the fire of the accursed tree. I bow in amazement and deep abasement at the great sight: Thy Son in the weakness of His human nature, in the fire, burning but not consumed. O my God! in fear and trembling I have yielded myself as a sinner to die like Him. Oh, let the fire consume all that is unholy in me! Let me too know Thee as the God that dwelleth in the fire, to melt down and purge out and destroy what is not of Thee, to save and take up into Thine own Holiness what is Thine own.

O Holy Lord God! I bow in the dust before this great mystery. Reveal to me Thy Holiness, that I too may be its witness and its messenger on earth. Amen.

1. _Holiness as the fire of God._ Praise God that there is a
Power that can consume the vile and the dross, a Power that
will not leave it undisturbed. 'The bush burning but not
consumed' is not only the motto of the Church in time of
persecution; it is the watchword of every soul in God's
sanctifying work.

2. There is a new Theology, which only speaks of the love of
God as seen in the cross. It sees not the glory of His
Righteousness, and His righteous judgment. This is not the God
of Scripture. 'Our God is a consuming fire,' is New Testament
Theology. To 'offer service with reverence and awe,' is New
Testament religion. In Holiness, Judgment and Mercy meet.

3. _Holiness as the fear of God._ Hiding the face before God
for fear, not daring to look or speak,--this is the beginning
of rest in God. It is not yet the true rest, but on the way to
it. May God give us a deep fear of whatever could grieve or
anger Him. May we have a deep fear of ourselves, and all that
is of the old, the condemned nature, lest it rise again. 'The
spirit of the fear of the Lord' is the first manifestation of
the spirit of holiness, and prepares the way for the joy of
holiness. 'Walking in the fear of the Lord, and in the comfort
of the Holy Ghost;' these are the two sides of the Christian
life.

4. The Holiness of God was revealed to Moses that he might be
its messenger. The Church needs nothing so much to-day as men
and women who can testify for the Holiness of God. Will you be
one?

NOTE.

The connection between the fear of God and holiness is most intimate. There are some who seek most earnestly for holiness, and yet never exhibit it in a light that will attract the world or even believers, because this element is wanting. It is the fear of the Lord that works that meekness and gentleness, that deliverance from self-confidence and self-consciousness, which form the true groundwork of a saintly character. The passages of God's Word in which the two words are linked together are well worthy of a careful study. 'Who is like unto Thee, glorious in _holiness_, _fearful_ in praises?' 'In Thy _fear_ will I worship towards Thy _holy_ temple.' 'O _fear_ the Lord, ye His _holy ones_.' 'O worship the Lord, in the beauty of _holiness_; _fear_ before Him, all the earth.' 'Let them praise Thy great and _terrible_ name; _holy_ is He.' 'The _fear_ of the Lord is the beginning of wisdom; and the knowledge of the _Holy One_ is understanding.' 'The Lord of hosts, Him shall ye _sanctify_; let Him be your _fear_, and let Him be your dread.' 'Perfecting _holiness_ in the _fear_ of the Lord.' 'Like as He which _called you_ is holy, be ye yourselves also _holy_; and if ye _call on Him_ as father, pass the time of your sojourning in _fear_.' And so on through the whole of Scripture, from the Song of Moses on to the Song of the Lamb: 'Who shall not _fear_ Thee, O Lord! and glorify Thy name, for Thou only art _holy_.' If we yield ourselves to the impression of such passages, we shall feel more deeply that the fear of God, the tender fear of in any way offending Him, the fear especially of entering into His holy presence with what is human and carnal, with aught of our own wisdom and effort, is of the very essence of the holiness we are to follow after. It is this fear of God will make us, like Moses, fall down and hide our face in God's presence, and wait for His own Holy Spirit to open in us the eyes, and breathe in us the thoughts and the worship, with which we draw nigh to Him, the Holy One. It is in this holy fear that that stillness of soul is wrought which leads it to rest in God, and opens the way for what we saw in Paradise to be the secret of holiness: God keeping His Sabbath, and sanctifying the soul in which He rests.

Fifth Day.

HOLY IN CHRIST.

Holiness and Redemption.

'_Sanctify_ unto _me_ all the first-born.'--Ex. xiii. 2.

'All the first-born _are mine_; for on the day I smote all the
first-born in the land of Egypt _I sanctified_ unto _me_ all the
first-born in Israel: _mine_ they shall be: I am the Lord.'--Num.
iii. 13, viii. 17.

'For I am the Lord your God that bringeth you up out of the land
of Egypt to be your God: ye shall therefore _be holy_, for I am
_holy_.'--Lev. xi. 45.

'I have redeemed thee; thou art mine.'--Isa. xliii. 1.

At Horeb we saw how the first mention of the word holy in the history of fallen man was connected with the inauguration of a new period in the revelation of God, that of Redemption. In the passover we have the first manifestation of what Redemption is; and here the more frequent use of the word holy begins. In the feast of unleavened bread we have the symbol of the putting off of the old and the putting on of the new, to which redemption through blood is to lead. Of the seven days we read: 'In the first day there shall be an _holy_ convocation, and in the seventh day there shall be an _holy_ convocation;' the meeting of the redeemed people to commemorate its deliverance is a holy gathering; they meet under the covering of their Redeemer, the Holy One. As soon as the people had been redeemed from Egypt, God's very first word to them was, 'Sanctify--make holy unto me all the first-born: it is mine.' (See Ex. xiii. 2.) The word reveals how proprietorship is one of the central thoughts both in redemption and in sanctification, the link that binds them together. And though the word is here only used of the first-born, they are regarded as the type of the whole people. We know how all growth and organization commence from a centre, around which in ever-widening circles the life of the organism spreads. If holiness in the human race is to be true and real, free as that of God, it must be the result of a self-appropriating development. And so the first-born are sanctified, and afterwards the priests in their place, as the type of what the whole people is to be as God's first-born among the nations, His peculiar treasure, 'an holy nation.' This idea of proprietorship as related to redemption and sanctification comes out with especial clearness when God speaks of the exchange of the priests for the first-born (Num. iii. 12, 13, viii. 16, 17): 'The Levites are _wholly given unto me_; instead of the first-born have I _taken them unto me_; for all the first-born _are mine_; in the day that I smote every first-born in the land of Egypt _I sanctified them for myself_.'

Let us try and realize the relation existing between redemption and holiness. In Paradise we saw what God's sanctifying the seventh day was: He took possession of it, He blessed it, He rested in it and refreshed Himself. Where God enters and rests, there is holiness: the more perfectly the object is fitted for Him to enter and dwell, the more perfect the holiness. The seventh day was sanctified as the period for man's sanctification. At the very first step God took to lead him to His Holiness--the command not to eat of the tree--man fell. God did not give up His plan, but had now to pursue a different and slower path. After twenty-five centuries' slow but needful preparation, He now reveals Himself as the Redeemer. A people whom He had chosen and formed for Himself He gives up to oppression and slavery, that their hearts may be prepared to long for and welcome a Deliverer. In a series of mighty wonders He proves Himself the Conqueror of their enemies, and then, in the blood of the Paschal Lamb on their doors, teaches them what redemption is, not only from an unjust oppressor here on earth, but from the righteous judgment their sins had deserved. The Passover is to be to them the transition from the seen and temporal to the unseen and spiritual, revealing God not only as the Mighty but as the Holy One, freeing them not only from the house of bondage but the Destroying Angel.

And having thus redeemed them, He tells them that they are now His own. During their stay at Sinai and in the wilderness, the thought is continually pressed upon them that they are now the Lord's people, whom He has made His own by the strength of His arm, that He may make them holy for Himself, even as He is holy. The purpose of redemption is Possession, and the purpose of Possession is likeness to Him who is Redeemer and Owner, is Holiness.

In regard to this Holiness, and the way it is to be attained as the result of redemption, there is more than one lesson the sanctifying of the first-born will teach us.

First of all, we want to realize how inseparable redemption and holiness are. Neither can exist without the other. _Only redemption leads to holiness._ If I am seeking holiness, I must abide in the clear and full experience of being a redeemed one, and as such of being owned and possessed by God. Redemption is too often looked at from its negative side as deliverance from: its real glory is the positive element of being redeemed unto Himself. Full possession of a house means occupation: if I own a house without occupying it, it may be the home of all that is foul and evil. God has redeemed me and made me His own with the view of getting complete possession of me. He says of my soul, 'It is mine,' and seeks to have His right of ownership acknowledged and made fully manifest. That will be perfect holiness, where God has entered in and taken complete and entire possession.[2] It is redemption gives God His right and power over me; it is redemption sets me free for God now to possess and bless: it is redemption realized and filling my soul, that will bring me the assurance and experience of all His power will work in me. In God, redemption and sanctification are one: the more redemption as a Divine reality possesses me, the closer am I linked to the Redeemer-God, the Holy One.

And just so, _only holiness brings the assurance and enjoyment of redemption_. If I am seeking to hold fast redemption on lower ground, I may be deceived. If I have become unwatchful or careless, I should tremble at the very idea of trusting in redemption apart from holiness as its object. To Israel God spake, 'I brought you up out of the land of Egypt: _therefore_ ye shall be holy, for I am holy.' It is God the Redeemer who made us His own, who calls us too to be holy: let Holiness be to us the most essential, the most precious part of redemption: the yielding of ourselves to Him who has _taken_ us as His own, and has undertaken to _make_ us His own entirely.

A second lesson suggested is the connection between God's and man's working in sanctification. To Moses the Lord speaks, '_Sanctify_ unto me all the first-born.' He afterwards says, '_I sanctified_ all the first-born for myself.' What God does He does to be carried out and appropriated through us. When He tells us that we are made holy in Christ Jesus, that we are His holy ones, He speaks not only of His purpose, but of what He has really done; we have been sanctified in the one offering of Christ, and in our being created anew in Him. But this work has a human side. To us comes the call to be holy, to follow after holiness, to perfect holiness. God has made us His own, and allows us to say that we are His: but He waits for us now to yield Him an enlarged entrance into the secret places of our inner being, for Him to fill it all with His fulness. Holiness is not something we bring to God or do for Him. Holiness is what there is of God in us. God has made us His own in redemption, that He might make Himself our own in sanctification. And our work in becoming holy is the bringing our whole life, and every part of it, into subjection to the rule of this holy God, putting every member and every power upon His altar.

And this teaches us the answer to the question as to the connection between the sudden and the gradual in sanctification: between its being a thing once for all complete, and yet imperfect and needing to be perfected. What God sanctifies is holy with a Divine and perfect holiness as His gift: man has to sanctify by acknowledging and maintaining and carrying out that holiness in relation to what God has made holy. God sanctified the Sabbath day: man has to sanctify it, that is, to keep it holy. God sanctified the first-born as His own: Israel had to sanctify them, to treat them and give them up to God as holy. God is holy: we are to sanctify Him in acknowledging and adoring and honouring that holiness. God has sanctified His great name, His name is Holy: we sanctify or hallow that name as we fear and trust and use it as the revelation of His Holiness. God sanctified Christ: Christ sanctified Himself, manifesting in His personal will and action perfect conformity to the Holiness with which God had made Him holy. God has sanctified us in Christ Jesus: we are to be holy by yielding ourselves to the power of that holiness, by acting it out, and manifesting it in all our life and walk. The objective Divine gift, bestowed once for all and completely, must be appropriated as a subjective personal possession; we must cleanse ourselves, perfecting holiness. Redeemed unto holiness: as the two thoughts are linked in the mind and work of God, they must be linked in our heart and life.

When Isaiah announced the second, the true redemption, it was given to him, even more clearly and fully than to Moses, to reveal the name of God as 'The Redeemer, the Holy One of Israel.' The more we study this name, and hallow it, and worship God by it, the more inseparably will the words become connected, and we shall see how, as the Redeemer is the Holy One, the redeemed are holy ones too. Isaiah says of 'the way of holiness,' the 'redeemed shall walk therein.' The redemption that comes out from the Holiness of God must lead up into it too. We shall understand that to be redeemed in Christ is to be holy in Christ, and the call of our redeeming God will acquire new meaning: 'I am _holy_: _be ye holy_.'

BE YE HOLY, FOR I AM HOLY.

O Lord God! the Holy One of Israel and his Redeemer! I worship before Thee in deep humility. I confess with shame that I so long sought Thee more as the Redeemer than as the Holy One. I knew not that it was as the Holy One Thou hadst redeemed, that redemption was the outcome and the fruit of Thy Holiness; that a participation in Thy Holiness was its one purpose and its highest beauty. I only thought of being redeemed from bondage and death: like Israel, I understood not that without fellowship and conformity to Thyself redemption would lose its value.

Most holy God! I praise Thee for the patience with which Thou bearest with the selfishness and the slowness of Thy redeemed ones. I praise Thee for the teaching of the Spirit of Thy Holiness, leading Thy saints, and me too, to see how it is Thy Holiness, and the call to become partaker of it, that gives redemption its value; how it is for Thyself as the Holy One, to be Thine own, possessed and sanctified of Thee, that we are redeemed.

O my God! with a love and a joy and a thanksgiving that cannot be uttered, I praise Thee for Christ, who has been made unto us of Thee sanctification and redemption. In Him Thou art my Redeemer, my Holy One. In Him I am Thy redeemed, Thy holy one. O God! in speechless adoration I fall down to worship the love that passeth knowledge, that hath done this for us, and to believe that in one who is now before Thee, holy in Christ, Thou wilt fulfil all Thy glorious purposes according to the greatness of Thy power. Amen.

1. 'Redemption through His blood.' The blood we meet at the
threshold of the pathway of Holiness. For it is the blood of
the sacrifice which the fire of God consumed, and yet could not
consume. That blood has such power of holiness in it, that we
read, 'Sanctified by His own blood.' Always think of holiness,
or pray for it, as one redeemed by blood. Live under the
covering of the blood in its daily cleansing power.

2. It is only as we know the Holiness of God as Fire, and bow
before His righteous judgment, that we can appreciate the
preciousness of the blood or the reality of the redemption. As
long as we only think of the love of God as goodness, we may
aim at being good; faith in God who redeems will waken in us
the need and the joy of being _holy in Christ_.

3. Have you understood the right of property God has in what He
has redeemed? Have you heard a voice say, _Mine. Thou art
Mine._ Ask God very humbly to speak it to you. Listen very
gently for it.

4. The holiness of the creature has its origin in the Divine
will, in the Divine election, redemption, and possession. Give
yourself up to this will of God and rejoice in it.

5. As God created, so He redeemed, to sanctify. Have great
faith in Him for this.

6. Let God have the entire possession and disposal of you.
Holiness is His; our holiness is to let Him, the Holy One, be
all.

[2] See Note A on Holiness as Proprietorship.

Sixth Day.

HOLY IN CHRIST.

Holiness and Glory.

'Who is like unto Thee, O Lord! among the gods?
Who is like unto Thee, _glorious in holiness_,
Fearful in praises, doing wonders?
Thou in Thy mercy hast led Thy people which Thou hast redeemed:
Thou hast guided them in Thy strength to the habitation of
_Thy holiness_ ...
_The holy place_, O Lord, which Thy hands have established.'

--Ex. xv. 11-17.

In these words we have another step in advance in the revelation of Holiness. We have here for the first time Holiness predicated of God Himself. _He is_ glorious in holiness: and it is to the dwelling-place of _His Holiness_ that He is guiding His people.

Let us first note the expression used here: glorious in holiness. Throughout Scripture we find the glory and the holiness of God mentioned together. In Ex. xxix. 43 we read, 'And the tent shall be _made holy_ by my _glory_,' that glory of the Lord of which we afterwards read that it filled the house. The glory of an object, of a thing or person, is its intrinsic worth or excellence: to glorify is to remove everything that could hinder the full revelation of that excellence. In the Holiness of God His glory is hidden; in the glory of God His Holiness is manifested: His glory, the revelation of Himself as the Holy One, would make the house holy. In the same way the two are connected in Lev. x. 3, 'I will be _sanctified_ in them that come nigh unto me, and before all the people I will be _glorified_.' The acknowledgment of His Holiness in the priests would be the manifestation of His glory to the people. So, too, in the song of the Seraphim (Isa. vi. 3), '_Holy, holy, holy_, Lord God of Hosts: the whole earth is full of His _glory_.' God is He who dwelleth in a light that is unapproachable, whom no man hath seen or can see: it is the _light_ of the knowledge of the _glory_ of God that He gives into our hearts. The glory is that which can be seen and known of the invisible and unapproachable light: that light itself, and the glorious fire of which that light is the shining out, that light is the Holiness of God. Holiness is not so much an attribute of God, as the comprehensive summary of all His perfections.

It is on the shore of the Red Sea that Israel thus praises God: 'Who is like unto Thee, O Lord! Who is like unto Thee, glorious in holiness?' He is the Incomparable One, there is none like Him. And wherein has He proved this, and revealed the glory of His Holiness? With Moses in Horeb we saw God's glory in the fire, in its double aspect of salvation and destruction: consuming what could not be purified, purifying what was not consumed. We see it here too in the song of Moses: Israel sings of judgment and of mercy. The pillar of fire and of the cloud came between the camp of the Egyptians and the camp of Israel: it was a cloud and darkness to those, but it gave light by night to these. The two thoughts run through the whole song. But in the two verses that follow the ascription of holiness, we find the sum of the whole. 'Thou stretchedst out Thy right hand: the earth swallowed them.' 'The Lord looked forth upon the host of the Egyptians from the pillar of fire and discomfited them.' This is the glory of Holiness as judgment and destruction of the enemy. 'Thou in Thy mercy hast led _Thy people_ which thou hast redeemed. Thou hast guided _them_ in Thy strength to the habitation of Thy Holiness.' This is the glory of Holiness in mercy and redemption--a Holiness that not only delivers but guides to the habitation of holiness, where the Holy One is to dwell with and in His people. In the inspiration of the hour of triumph it is thus early revealed that the great object and fruit of redemption, as wrought out by the Holy One, is to be His indwelling: with nothing short of this can the Holy One rest content, or the full glory of His Holiness be made manifest.

And now, observe further, how, as it is in the redemption of His people that God's Holiness is revealed, so it is in the song of redemption that the personal ascription of Holiness to God is found. We know how in Scripture, after some striking special interposition of God as Redeemer, the special influence of the Spirit is manifested in some song of praise. It is remarkable how it is in these outbursts of holy enthusiasm, God is praised as the Holy One. See it in the song of Hannah (1 Sam. ii. 2), 'There is none holy as the Lord.' The language of the Seraphim (Isa. vi.) is that of a song of adoration. In the great day of Israel's deliverance the song will be, 'The Lord Jehovah is become my strength and song. Sing unto the Lord, for He hath done excellent things. Cry aloud and shout, thou inhabitant of Zion, for great is _the Holy One_ of Israel in the midst of thee.' Mary sings, 'For He that is mighty hath done great things to me: and _holy_ is His name.' The book of Revelation reveals the living creatures giving glory and honour and thanks to Him that sitteth on the throne; 'and they have no rest day and night, saying, Holy, holy, holy is the Lord God, the Almighty, which was, and which is, and which is to come.' And when the song of Moses and of the Lamb is sung by the sea of glass, it will still be, 'Who shall not fear, O Lord, and glorify Thy name? for Thou only art holy.' It is in the moments of highest inspiration, under the fullest manifestation of God's redeeming power, that His servants speak of His Holiness. In Ps. xcvii. we read, 'Rejoice in the Lord, ye righteous, and give thanks at the remembrance of His Holiness.' And in Ps. xcix., which has, with its thrice repeated holy, been called the echo on earth of the Thrice Holy of heaven, we sing--

Let them praise Thy great and terrible name.
HOLY IS HE.

Exalt ye the Lord our God,
and worship at His footstool:
HOLY IS HE.

Exalt ye the Lord our God,
and worship at His holy hill:
For the Lord our God is HOLY.

It is only under the influence of high spiritual elevation and joy that God's holiness can be fully apprehended or rightly worshipped. The sentiment that becomes us as we worship the Holy One, that fits us for knowing and worshipping Him aright, is the spirit of praise that sings and shouts for joy in the experience of His full salvation.

But is not this at variance with the lesson we learnt at Horeb, when God spake, 'Draw not nigh hither: put off thy shoes,' and where Moses feared and hid his face? And is not this in very deed the posture that becomes us as creatures and sinners? It is indeed: and yet the two sentiments are not at variance: rather they are indispensable to each other; the fear is the preparation for the praise and the glory. Or is it not that same Moses who hid his face and feared to look upon God, who afterwards beheld His glory until his own face shone with a brightness that men could not bear to look upon? And is not the song that sings here of God as glorious in holiness, also the song of Moses who feared and hid his face? Have we not seen in the fire, and in God, and specially in His Holiness, the twofold aspect; consuming and purifying, repelling and attracting, judging and saving, with the latter in each case not only the accompaniment but the result of the former? And so we shall find that the deeper the humbling and the fear in God's Holy Presence, and the more real and complete the putting off of all that is of self and of nature, even to the putting off, the complete death of the old man and his will, the more hearty the giving up to be consumed of what is sinful, the deeper and fuller will be the praise and joy with which we daily sing our song of redemption: 'Who is like unto Thee, O Lord, glorious in holiness, fearful in praises, doing wonders?'

'_Glorious_ in holiness; _fearful_ in praises:' the song itself harmonizes the apparently conflicting elements. Yes, I will sing of judgment and of mercy. I will rejoice with trembling as I praise the Holy One. As I look upon the two sides of His Holiness, as revealed to the Egyptians and the Israelites, I remember that what was there separated is in me united. By nature I am the Egyptian, an enemy doomed to destruction; by grace, an Israelite chosen for redemption. In me the fire must consume and destroy; only as judgment does its work, can mercy fully save. It is only as I tremble before the Searching Light and the Burning Fire and the Consuming Heat of the Holy One, as I yield the Egyptian nature to be judged and condemned and slain, that the Israelite will be redeemed to know aright his God as the God of salvation, and to rejoice in Him.

Blessed be God! the judgment is past. In Christ, the burning bush, the fire of the Divine Holiness did its double work: in Him sin was condemned in the flesh; in Him we are free. In giving up His will to the death, and doing God's will, Christ sanctified Himself; and in that will we are sanctified too. His crucifixion, with its judgment of the flesh, His death, with its entire putting off of what is of nature, is not only for us, but is really ours; a life and a power working within us by His Spirit. Day by day we abide in Him. Tremblingly but rejoicingly we take our stand in Him, for the Power of Holiness as Judgment to vindicate within us its fierce vengeance against what is sin and flesh, and so to let the Power of Holiness as Redemption accomplish that glorious work that makes us give thanks at the remembrance of His Holiness. And so the shout of Salvation rings ever deeper and truer and louder through our life, 'Who is like unto Thee, O Lord, among the gods? Who is like unto Thee, glorious in holiness, fearful in praises, doing wonders?'

BE YE HOLY, AS I AM HOLY.

'_Who_ is like unto Thee, O Lord! glorious in holiness, fearful in praises, doing wonders?' With my whole heart would I join in this song of redemption, and rejoice in Thee as the God of my salvation.

O my God! let Thy Spirit, from whom these words of holy joy and triumph came, so reveal within me the great redemption as a personal experience, that my whole life may be one song of trembling and adoring wonder.

I beseech Thee especially, let my whole heart be filled with Thyself, glorious in holiness, fearful in praises, who alone doest wonders. Let the fear of Thy Holiness make me tremble at all there is in me of self and flesh, and lead me in my worship to deny and crucify my own wisdom, that the Spirit of Thy Holiness may breathe in me. Let the fear of the Lord give its deep undertone to all my coming in and going out in Thy Holy Presence. Prepare me thus for giving praise without ceasing at the remembrance of Thy holiness. O my God! I would rejoice in Thee as my Redeemer, MY HOLY ONE, with a joy unspeakable and full of glory. As my Redeemer, Thou makest me holy. With my whole heart do I trust Thee to do it, to sanctify me wholly. I do believe in Thy promise. I do believe in Thyself, and believing I receive Thee, the Holy One, my Redeemer.

Who is like unto Thee, O Lord! glorious in holiness, fearful in praises, doing wonders?

1. _God's Holiness as Glory._ God is glorified in the holiness
of His people. True holiness always gives glory to God alone.
Live to the glory of God: that is holiness. Live holily: that
will glorify God. To lose sight of self, and seek only God's
glory, is holiness.

2. _Our Holiness as Praise._ Praise gives glory to God, and is
thus an element of holiness. 'Thou art holy, Thou that
inhabitest the praises of Israel.'

3. God's Holiness, His holy redeeming love, is cause of unceasing
joy and praise. Praise God every day for it. But you cannot do
this unless you live in it. May God's holiness become so
glorious to us, as we understand that whatever we see of His
glory is just the outshining of His holiness, that we cannot
help rejoicing in it, and in Him the Holy One.

4. The spirit of the fear of the Lord and the spirit of praise
may, at first sight, appear to be at variance. But it is not
so. The humility that fears the Holy One will also praise Him:
'Ye that fear the Lord: praise the Lord.' The lower we lie in
the fear of God, and the fear of self, the more surely will He
lift us up in due time to praise Him.

Seventh Day.

HOLY IN CHRIST.

Holiness and Obedience.

'Ye have seen what I did to the Egyptians, and how I bare you on
eagles' wings, and brought you _unto myself_. Now therefore, if ye
will _obey my voice indeed_, and keep my covenant, ye shall be a
peculiar treasure unto me above all people: ye shall be unto me an
_holy_ nation.'--Ex. xix. 4-6.

Israel has reached Horeb. The law is to be given and the covenant made. Here are God's first words to the people; He speaks of redemption and its blessing, fellowship with Himself: 'Ye have seen how I brought you _unto myself_.' He speaks of holiness as His purpose in redemption: 'Ye shall be unto me an _holy_ nation.' And as the link between the two He places obedience: 'If ye will indeed _obey_ my voice, ye shall be unto me an _holy_ nation.' God's will is the expression of His holiness; as we do His will, we come into contact with His holiness. The link between Redemption and Holiness is Obedience.

This takes us back to what we saw in Paradise. God sanctified the seventh day as the time for sanctifying man. And what was the first thing He did with this purpose? He gave him a commandment. Obedience to that commandment would have opened the door, would have been the entrance, into the Holiness of God. Holiness is a moral attribute; and moral is that which a free will chooses and determines for itself. What God creates and gives is only naturally good; what man wills to have of God and His will, and really appropriates, has moral worth, and leads to holiness. In creation God manifested His wise and good will. His holy will He speaks in His commands. As that holy will enters man's will, as man's will accepts and unites itself with God's will, he becomes holy. After creation, in the seventh day, God took man up into His work of sanctification to make him holy. Obedience is the path to holiness, because it is the path to union with God's holy will; with man unfallen, as with fallen man, in redemption here and in glory above, in all the holy angels, in Christ the Holy One of God Himself, obedience is the path of holiness. It is not itself holiness: but as the will opens itself to accept and to do the will of God, God communicates Himself and His Holiness. To obey His voice is to follow Him as He leads in the way to the full revelation and communication of Himself and His blessed nature as the Holy One.

Obedience. Not knowledge of the will of God, not even approval, not even the will to do it, but the doing of it. Knowledge, and approval, and will must lead to action; the will of God must be _done_. 'If ye indeed obey my voice, ye shall be unto me an holy nation.' It is not faith, and not worship, and not profession, that God here asks in the first place from His people when He speaks of holiness; it is obedience. God's will must be _done_ on earth, as in heaven. 'Remember _and do_ all my commandments, that ye may be holy to your God' (Num. xv. 40). 'Sanctify yourselves therefore, and be ye holy; and ye shall keep my statutes _and do_ them. I am the Lord which sanctify you' (Lev. xx. 7, 8). 'Therefore shall ye keep my commandments _and do_ them: I am the Lord: I will be hallowed among the children of Israel: I am the Lord which hallow you, that brought you up out of the land of Egypt' (xxii 21, 33).

A moment's reflection will make the reason of this clear to us. It is in a man's work that he manifests what he is. I may know what is good, and yet not approve it. I may approve, and yet not will it. I may in a certain sense will it, and yet be wanting in the energy, or the self-sacrifice, or the power that will rouse and do the thing. Thinking is easier than willing, and willing is easier than doing. Action alone proves whether the object of my interest has complete mastery over me. God wants His will _done_. This alone is obedience. In this alone it is seen whether the whole heart, with all its strength and will, has given itself over to the will of God; whether we live it, and are ready at any sacrifice to make it our own by doing it. God has no other way for making us holy. 'Ye shall keep my statutes _and do_ them: I am the Lord which make you holy.'

To all seekers after holiness this is a lesson of deep importance. Obedience is not holiness; holiness is something far higher, something that comes from God to us, or rather, something of God coming into us. But obedience is _indispensable_ to holiness: it cannot exist without it. While, therefore, your heart seeks to follow the teaching of God's word, and looks in faith to what God has done, as He has made you _holy in Christ_, and to what God is still to do through the Spirit of Holiness as He fulfils the promise, 'The very God of peace sanctify you wholly,' never for one moment forget to be obedient. 'If ye shall indeed obey my voice, ye shall be an holy nation to me.' Begin by doing at once whatever appears right to do. Give up at once whatever conscience tells that you dare not say is according to the will of God. Not only pray for light and strength, but _act_; do what God says. 'He that _doeth_ the will of God is my brother,' Jesus says. Every son of God has been begotten of the will of God: in it he has his life. To do the Father's will is the meat, the strength, the mark, of every son of God.

It is nothing less than the surrender to such a life of simple and entire obedience that is implied in becoming a Christian. There are, alas! too many Christians who, from the want either of proper instruction, or of proper attention to the teaching of God's word, have never realized the place of supreme importance that obedience takes in the Christian life. They know not that Christ, and redemption, and faith all lead to it, because through it alone is the way to the fellowship of the Love, and the Likeness, and the Glory of God. We have all, possibly, suffered from it ourselves: in our prayers and efforts after the perfect peace and the rest of faith, after the abiding joy and the increasing power of the Christian life, there has been a secret something hindering the blessing, or causing the speedy loss of what had been apprehended. A wrong impression as to the absolute necessity of obedience was probably the cause. It cannot too earnestly be insisted on that the freeness and mighty power of grace has this for its object from our conversion onwards, the restoring us to the active obedience and harmony with God's will from which we had fallen through the first sin in Paradise. Obedience leads to God and His Holiness. It is in obedience that the will is moulded, and the character fashioned, and an inner man built up which God can clothe and adorn with the beauty of holiness.

When a Christian discovers that this has been the missing link, the cause of failure and darkness, there is nothing for it but, in a grand act of surrender, deliberately to choose obedience, universal, whole-hearted obedience, as the law of his life in the power of the Holy Spirit. Let him not fear to make his own the words of Israel at Sinai, in answer to the message of God we are considering: 'All that the Lord hath spoken, _we will do_;' 'All that the Lord hath said _will we do_, and be obedient.' What the law could not do, in that it was weak through the flesh, God hath done by the gift of His Son and Spirit. The law-giving of Sinai on tables of stone has been succeeded by the law-giving of the Spirit on the table of the heart: the Holy Spirit is the power of obedience, and is so the Spirit of Holiness, who, in obedience, prepares our hearts for being the dwelling of the Holy One. Let us in this faith yield ourselves to a life of obedience: it is the New Testament path to the realization of the promise: 'If ye will _obey_ my voice indeed, ye shall be unto me an _holy_ nation.'

We have already seen how holiness in its very nature supposes the personal relation to God, His personal presence. 'I have brought you _unto myself_; if ye obey, ye shall be _unto me_ an holy nation.' It is as we understand and hold fast this personal element that obedience will become possible, and will lead to holiness. Mark well God's words: 'If ye will obey my _voice_, and keep my covenant.' The voice is more than a law or a book; it always implies a living person and intercourse with him. It is this that is the secret of gospel obedience: hearing the voice and following the lead of Jesus as a personal friend, a living Saviour. It is being led by the Spirit of God, having Him to reveal the Presence, and the Will, and the Love of the Father, that will work in us that personal relation which the New Testament means when it speaks of doing everything unto the Lord, as pleasing God.

Such obedience is the pathway of holiness. Its every act is a link to the living God, a surrender of the being for God's will, for God Himself to take possession. In the process of assimilation, slow but sure, by which the will of God, as the meat of our souls, is taken up into our inmost being, our spiritual nature is strengthened, is spiritualized, growing up into an holy temple in which God can reveal Himself and take up His abode.

Let every believer study to realize this. When God sanctified the seventh day as His period of making holy, He taught us that He could not do it at once. The revelation and communication of holiness must be gradual, as man is prepared to receive it. God's sanctifying work with each of us, as with the race, needs time. The time it needs and seeks is the life of daily, hourly obedience. All that is spent in self-will, and not in the living relation to the Lord, is lost. But when the heart seeks day by day to hearken to the voice and to obey it, the Holy One Himself watches over His words to fulfil them: 'Ye shall be unto me an holy nation.' In a way of which the soul beforehand can have but little conception, God will overshadow and make His abode in the obedient heart. The habit of always listening for the voice and obeying it will only be the building of the temple: the Living God Himself, the Holy One, will come to take up His abode. The glory of the Lord will fill the house, and the promise be made true, 'I will sanctify it by my glory.'

'I brought you _unto myself_; if ye will obey _my voice_ in deed, ye shall be _unto me_ an holy nation.' Seekers after holiness! God has brought you to Himself. And now His voice speaks to you all the thoughts of His heart, that as you take them in, and make them your own, and make His will your own by living and doing it, you may enter into the most complete union with Himself, the union of will as well as of life, and so become a holy people unto Him. Let obedience, the listening to and the doing the will of God, be the joy and the glory of your life; it will give you access unto the Holiness of God.

BE HOLY, AS I AM HOLY.

O my God! Thou hast redeemed me for Thyself, that Thou mightest have me wholly as Thine own, possessing, filling my inmost being with Thy own likeness, Thy perfect will, and the glory of Thy Holiness. And Thou seekest to train me, in the power of a free and loving will, to take Thy will and make it my own, that in the very centre of my being I may have Thine own perfection dwelling in me. And in Thy words Thou revealest Thy will, that as I accept and keep them I may master their Divine contents, and will all that Thou willest.