Difference between revisions of "Holiness"

<p> HOLY, HOLINESS, MOST HOLY </p> <p> In [[Scripture]] language, strictly and properly speaking, these terms are only applicable to the Lord. In short, the very term means [[Jehovah]] himself, for he, and and he only, is holy in the abstract. Hence it is, that we so often meet with those expressions descriptive of his person and character. "Thus saith the Lord, the Holy One of Israel. Thus saith the High and [[Lofty]] One that inhabiteth eternity, I dwell in the high and holy place." (&nbsp;Isaiah 57:15) Hence the term is applied to all the persons of the [[Godhead]] distinctly and separately, and to all in common; the Father speaks of it with peculiar emphasis, yea, confirms his promises by the solemnity of an oath, and does this, by pledging his holiness as the fullest assurance of the truth: "Once have I sworn by my holiness, that I will not lie unto David." (&nbsp;Psalms 89:35) The Son of God is also spoken of with peculiar emphasis, as essentially holly in himself, in his divine nature, "being One with the Father, over all God blessed for ever, Amen." (&nbsp;Romans 9:5) Thus in special reference to the Lord Jesus, as the Son of God, when the prophet is speaking both of the Father and the Son, he joins in one verse the person of each, and gives to each the distinguishing character of the GODHEAD. "Fear not, thou worm, Jacob, and ye men of Israel: I will help, saith the Lord, and thy [[Redeemer]] the Holy One of Israel." (&nbsp;Isaiah 41:14) In like manner, God the Holy Ghost is peculiarly and personally considered under this Almightiness of character, his Holiness; and the same divine perfection declared to be essentially his, in common with the Father and the Son. Indeed, as if to define the glory of his person, Holy is the essential and incommunicable name by which the [[Eternal]] Spirit is known and distinguished throughout his sacred word. Hence, in his offices it is said of him, that by his overshadowing power acting on the body of the Virgin, at the conception of Christ, that Holy Thing, so called, should be born. (See &nbsp;Luke 1:35) So again, at the baptism of Christ, the blessed Spirit seen by Christ, decending like the hovering of a dove, and lighting upon the person of Christ, and thus distinguished in point of personality from God the Father, whose voice from heaven, in the same moment, declared Jesus to be his beloved Son, in whom he was well pleased. (&nbsp;Matthew 3:16-17) And holiness is essentially and personally ascribed to God the Holy Ghost, in that gracious office of his, when it is said of the Lord Jesus, that God the Father anointed Jesus of [[Nazareth]] with the Holy Ghost, and with power. (&nbsp;Acts 10:38) </p> <p> But what I beg the reader particularly to observe with me, under this glorious distinction of character, belonging to each and to all the persons of the GODHEAD, is the very peculiar manner in which the holiness of JEHOVAH is spoken of in Scripture. While each person of the GODHEAD is thus plainly said to be holy, in the abstract of the word, and in a way of holiness that can be ascribed to no other; the worship and adoration of the Holy Three in One is peculiarly offered up in this very character. When Isaiah saw Christ's glory, (see &nbsp;Isaiah 6:1-13 compared with &nbsp;John 12:41) the acclamations of the heavenly host resounded to the praises of JEHOVAH, under thrice ascriptions of the same, to the holiness of the Lord. So in like manner in John's vision. (See &nbsp;Revelation 4:8) [[Certainly]] (this Trisagium,) this peculiar adoration of JEHOVAH in the holiness of his nature, rather than to any of the other perfections of the Lord, must have a meaning. [[Wherefore]] this divine attribute should be singled out, rather than the faithfulness of JEHOVAH, which we know the Lord delights in, (see &nbsp;Deuteronomy 7:9) or the eternity of JEHOVAH, which the Lord describes himself by, (see &nbsp;Isaiah 57:15) I dare not venture even to conjecture. We are commanded to worship the Lord, indeed, in the beauty of holiness. (&nbsp;Psalms 96:9) And Moses's song celebrates the Lord's praise, in being glorious in holiness. (&nbsp;Exodus 15:11) And no doubt, as in the portrait of a man, to behold it in its most complete form, we should take all the prominent features of beauty, so the holy [[Scriptures]] of God, when sketching the divine representation, do it in all that loveliness of character, so as to endear the Lord to every heart, Hence David made this the "one great desire of his soul,"to dwell in the house of the Lord all the days of his life, to behold the beauty of the Lord, and to enquire in his temple." (&nbsp;Psalms 27:4) I must not forget, under this article yet farther to observe, that the thrice ascribing holiness to JEHOVAH in the song of heaven, hath been uniformly and invariably considered by the church, as the suited adoration to each person of the GODHEAD, and, at the same time, to all, collectively considered, in the one glorious and eternal JEHOVAH, existing in a threefold character of persons,"Father, Son, and Holy Ghost. (&nbsp;1 John 5:7) </p> <p> Having thus briefly considered the subject, as referring to the holiness of JEHOVAH in his own eternal power and GODHEAD, the subject must now be considered in reference to the person of the God-man Christ Jesus, and then to the church in him. </p> <p> As strictly and properly speaking, the term "holy" can belong to none but JEHOVAH, and so the song of [[Hannah]] beautifully set forth, (&nbsp;1 Samuel 2:2) so none but the person of the Lord Jesus Christ, as the Christ of God, can be holy. The highest order of created beings, angels of the first magnitude, have only a derived holiness from the Lord, as the moon's brightest light is only borrowed from the sun. The holiness of creatures can be no other than as the shadow to the substance. Hence we are told, that in the very moment of adoration "angels veil their faces," as if to testify their nothingness in the presence of the Lord. (&nbsp;Isaiah 6:2) But, by the union of that pure holy portion of our nature which the Son of God hath united to himself in the GODHEAD of his nature, he hath communicated an infinite dignity to that nature, and made it holy as himself. In fact, it is truly and properly himself; for in Christ, God and man in one person, dwelleth "all the fulness of the GODHEAD bodily." (&nbsp;Colossians 2:9) And hence, in proof, we have these blessed Scriptures. Daniel, when speaking of Christ as coming "to finish transgression, and to make an end of sin," saith, that this is "to anoint the Most Holy." (&nbsp;Daniel 9:24) And another prophet calls Christ, as Christ, the Holy One. "Thou shalt not suffer thine Holy One to see corruption." (&nbsp;Psalms 16:10) And the Lord Jesus had this name specifically given him before his incarnation, the Holy Thing. (&nbsp;Luke 1:35) And Peter, in his sermon, peculiarly denominates the Lord Jesus Christ, in his mediatorial character, the Holy One, and the Just. (&nbsp;Acts 3:14) All which, and more to the same amount, are expressly spoken of the Lord Jesus Christ, in his person and character as the Head of his body the Church, God and man in one person. "For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens." (&nbsp;Hebrews 7:26) Such, then, is the personal holiness of the Lord Jesus Christ—an holiness higher than the angels, be cause the infinite holiness of the GODHEAD in him is underived. Hence of angels, it is said, the Lord "chargeth them with folly;" (&nbsp;Job 4:18) that is, with weakness, and the possibility of sinning. But of the Son, he saith, "Thy throne, [[O]] God, is for ever and ever;" that is, his mediatorial throne, as is plain by what follows: "Thou hast loved righteousness, and hated iniquity; therefore, God, even thy God, hath anointed thee with the oil of gladness above thy fellows." (&nbsp;Hebrews 1:8-9) Here is a double proof that this is said to Christ, as Christ; for in the first place, the anointing of the Lord Jesus could not have been as God only, but as God and man in one person. And, secondly, this anointing with the oil of gladness is expressly said to have been, "for, or above his fellows," that is, his body the Church; evidently proving hereby, that he is considered, and here spoken of, as "the glorious Head of his body the church, the fulness of him that filleth all in all." (&nbsp;Ephesians 1:22-23) </p> <p> Next, we must take a view of the term holy and holiness; as relating to Christ's church, made so only by virtue of her union with him. And this becomes a most interesting part to be considered, because without an eye to the Lord Jesus, nothing in the creation of God can be farther from holiness, than poor, fallen, ruined, undone man. I beg the reader's particular attention to this, as forming one of the sweetest features of the gospel. The whole Scriptures of God declare, that the great purpose for which the Son of God became incarnate, was to destroy the works of the devil, and to raise up the tabernacles of David that were fallen down, and to purify to himself "a peculiar people, zealous of good works." One of the apostles, in a very interesting and beautiful manner, describes the Lord Jesus in this endearing character, as engaged in the great work of salvation. "Christ (saith he) loved the church, and gave himself for it: that he might sanctify and cleanse it with the washing of water, by the word, that he might present it to himself a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish." (&nbsp;Ephesians 5:25-27) And hence, in conformity to this gracious design of the Lord Jesus, we find the church of God, beheld as in oneness and union with her glorious Husband, spoken of, in all ages of the church, under this precious character. "Ye shall be (saith Moses to the true [[Israel]] of God) a peculiar treasure unto me above all people; and ye shall be unto me a kingdom of priests, and an holy nation." (&nbsp;Exodus 19:5-6) And hence the gospel-charter, corresponding to the same as the law by Moses had typically represented, makes the same proclamation. "Ye are (saith Peter) a chosen generation, a royal priesthood, an holy nation, a peculiar people, that ye should shew forth the praises of Him who hath called you out of darkness into his marvellous light." (&nbsp;1 Peter 2:9) And if it be asked, as well it may, how is it that the church of the Lord Jesus, which in every individual member of it is continually complaining of a body of sin and death, believers carry about with them from day to day, how is it that such can be called holy before the Lord? The answer is at hand, and perfectly satisfactory: They are so, from their union with, and their right and interest in their glorious Head; for if he was made sin for them, who knew no sin, it is but just that they, who in themselves have no righteousness, should be made "the righteousness of God in him." (&nbsp;2 Corinthians 5:21) And if the church be commanded, as that the church is, and by God the Father himself; to call Christ "the Lord our righteousness," equally proper is it, and by the same authority also, that the church should be called the Lord our righteousness, as the lawful wife bearing her husband's name. (Compare &nbsp;Jeremiah 23:6 with &nbsp;Jeremiah 33:16) And all this because the Lord Jesus hath married his church, hath made her holy in his holiness and is become to her, by God the father's own covenant-engagements, "wisdom, righteousness, sanctification, and redemption; that, according as it is written, he that glorieth, let him glory in the Lord." (&nbsp;1 Corinthians 1:30) Such, then, are the beautiful Scripture views of holy and of holiness, in the lovely order of it. First, as beheld in the persons of the GODHEAD, in the very being of JEHOVAH. Secondly, as the same in the personal holiness of the Lord Jesus Christ, as the Christ of God, and the glorious Head of his body the church. And thirdly, as making holy the whole body of the church in Jesus, and from Jesus, and by Jesus, united to him. And hence, from this union, every thing that is called holy in Scripture, derives that sanctity. The temple, the holy of holies, the vessels of the sanctuary, the ordinances, sacrifices, and all that belonged to the Jewish church. And, under the Christian dispensation, every thing found in the simple services of Christ's church is no otherwise holy, than as it derives that purity from Christ's person; Christ is all, and in all. Yea, heaven itself, into which Jesus is gone as the forerunner of his people, hath all its holiness and blessedness from him. John tells the church, that "he saw no temple there, for the Lord God Almighty, and the Lamb, are the temple of it." (&nbsp;Revelation 21:22) </p>

<p> Freedom from sin, or the conformity of the heart to God. It does not consist in knowledge, talents, nor outward ceremonies of religion, but hath its seat in the heart, and is the effect of a principle of grace implanted by the Holy Spirit, &nbsp;Ephesians 2:8; &nbsp;Ephesians 2:10 . &nbsp;John 3:5 . &nbsp;Romans 6:22 . It is the essence of happiness and the basis of true dignity, &nbsp;Proverbs 3:17 . &nbsp;Proverbs 4:8 . It will manifest itself by the propriety of our conversation, regularity of our temper, and uniformity of our lives. It is a principle progressive in its operation, &nbsp;Proverbs 4:18 . and absolutely essential to the enjoyment of God here and hereafter, &nbsp;Hebrews 12:14 . </p> <p> See SANCTIFICATION. WORKS. </p>

<p> (קֹדֶשׁ, ἁγιοσύνη ''),'' prop. the state of sanctity, but often used of external or ceremonial relations (the more prop. ὁσιότης ). </p> <p> '''I.''' ''Intrinsic Idea. —'' "Holiness suggests the idea, not of perfect virtue, but of that peculiar affection wherewith a being of perfect virtue regards moral evil; and so much, indeed, is this the precise and characteristic import of the term, that, had there been no evil either actual or conceivable in the universe, there would have been no holiness. There would have been perfect truth and perfect righteousness, yet not holiness; for this is a word which denotes neither any one of the virtues in particular, nor the assemblage of them all put together, but the recoil or the repulsion of these towards the opposite vices-a recoil that never would have been felt if vice had been so far a nonentity as to be neither an object of real existence nor an object of thought" (Chalmers, Nat. Theol. 2, 380). — Krauth, Fleming's Vocab. of Philos. p. 217. </p> <p> '''II.''' ''Applications Of The Term. —'' </p> <p> '''1.''' In the highest sense, holiness belongs to God alone (&nbsp;Isaiah 6:3; &nbsp;Revelation 15:4), because he only is absolutely good (&nbsp;Luke 18:19), and thus demands the supreme veneration of those who would themselves become good (&nbsp;Luke 1:49; &nbsp;John 17:11; &nbsp;Acts 3:14 [&nbsp;Acts 4:27; &nbsp;Acts 4:30]; &nbsp;1 John 2:20; &nbsp;Hebrews 7:26; &nbsp;Revelation 4:8). (See [[Holiness Of God]]). </p> <p> '''2.''' Men are called holy </p> <p> '''(a)''' in as far as they are vessels of the Holy Spirit and of divine power, e.g. the prophets; and also in as far as they belong to an organization which is dedicated to God. In the N.T. Christians are especially holy, as being wholly consecrated to God's service. (Comp. &nbsp;Romans 8:27; &nbsp;Romans 12:13; &nbsp;1 Corinthians 6:2; &nbsp;Ephesians 2:19; &nbsp;Ephesians 5:3; &nbsp;Ephesians 6:18; &nbsp;Colossians 1:11; &nbsp;Colossians 3:12; &nbsp;2 Peter 1:21; &nbsp;Revelation 13:10; &nbsp;Judges 1:14.) — Men are also called holy </p> <p> '''(b)''' in so far as they are or become habitually good, denying sin, thinking and acting in a godlike manner, and, in short, conforming, in their innermost being, as well as in their outward conduct, to the highest and absolute law or the will of God (&nbsp;Romans 6:19; &nbsp;Romans 6:22; &nbsp;Ephesians 1:4; &nbsp;Titus 1:8; &nbsp;1 Peter 1:15; &nbsp;Revelation 20:6). </p> <p> The grounds of this sanctification, according to outward appearance, are twofold, viz.: </p> <p> '''(a)''' Holiness is given of God by the mediation of Christ, conditioned upon faith and an inward surrender, which are themselves likewise the gift of God. </p> <p> '''(b)''' Man from within, by a proper purification of the heart, may attain this sanctity. Although the last cannot occur without the assistance of God, yet the personal activity of man is necessary and almost preponderant. Still, even interior holiness is, as above implied, the direct work of God. </p> <p> '''3.''' As everything dedicated to God partakes in a certain manner of his holiness, so even things (e.g. the Temple), forms, and ceremonies (e.g. sacrifice): hence "to hallow" means also ''To [[Dedicate]] To God, To [[Offer]] Up, To Bring As An Offering, To [[Present]] One'S Self As [[Dedicated]] To God Through Christ'' (&nbsp;1 Corinthians 6:11; &nbsp;Ephesians 5:26; &nbsp;Hebrews 2:11; &nbsp;Hebrews 10:10; &nbsp;Hebrews 10:14; &nbsp;John 17:17). In the N.T., where the merciful assistance of God in customary purity or objective holiness appears prominent, the expression to "sanctify one's self' is used only concerning Christ, and means here the same as ''To Offer Up Himself'' as a sacrifice for human sin (&nbsp;John 17:19). But as man may make himself holy, i.e. under the assistance of the Holy Spirit, he may work for his own purity; similar phraseology is used of Christians (&nbsp;Matthew 23:17; &nbsp;John 17:19; &nbsp;1 Timothy 4:5). </p> <p> '''4.''' That by which God reveals his holiness, e.g. the Law, is also holy (&nbsp;Romans 7:12). </p> <p> '''III.''' ''Progression. —'' Complete holiness, as applied to men, designates the state of perfect love, which exhibits itself in this, that every thought of man, every emotion and volition, hence also every deed, is determined by the will of God, and thus the old man, who has been fainting under the burdens of worldly lust, and has been carrying the chains of the flesh, is cast off, and the new man is fully put on. This sanctification is both a work of God and of man. This divine grace comes through Christ, first at conversion, and by successive steps thereafter under the influence of the Holy Spirit. Man must seize the proffered hand of God, use the means of grace afforded him, and by the assistance of God perfect holiness. Thus, on the one hand, everything comes from God, and, on the other, the personal work of man is necessary. Whatever the good man is, he is through God and his own will; the evil man, however, is so only through his own will, for evil is falling away from God. [[Goodness]] consists ultimately in susceptibility for the divine work of grace, while wickedness has its final ground in the free hardening of the heart against the divine influences. </p> <p> Personal holiness is a work of development in time, frequently under a variety of hinderances and backslidings, and even with the possibility of entire ruin. Hence the admonitions to watchfulness, to continual prayer, to perseverance in faith, in love, and in hope, are abundant (&nbsp;1 Corinthians 1:30; &nbsp;2 Corinthians 7:1; &nbsp;Ephesians 4:23-24; comp. &nbsp;Romans 12:2); hence also the apostle's prayer that the love of the Philippians might abound yet more and more (&nbsp;Philippians 1:9). But while the laying aside of the old, and the putting on of the new, are thus referred to man, of course it is not the meaning of the sacred writer that sanctification is accomplished by our own power. Christ is our sanctification, as he is our righteousness (&nbsp;1 Corinthians 1:30); yet all that Christ through the Holy Spirit works in man may become in vain, because man by his unfaithfulness can hinder the operation of the Spirit. </p> <p> '''IV.''' ''Metaphorical Representations Of A State Of Holiness. —'' In the Scriptures this sanctification is described in manifold as well as strong and explicit figures as a "putting off" of the old man, and a putting on of the new man (&nbsp;Colossians 3:9), the subject becoming dead to the old, and having recovered the lost image of God. It is represented as self-denial (&nbsp;1 Corinthians 9:26-27); as a cleansing (&nbsp;1 John 1:9; comp. &nbsp;Hebrews 1:3; &nbsp;Hebrews 9:14; &nbsp;Ephesians 5:26; &nbsp;2 Peter 1:9); as a washing (&nbsp;1 Corinthians 6:11); as a taking away of sin (&nbsp;John 1:29); as being filled with the fruits of righteousness (&nbsp;Philippians 1:11); with the water of life (&nbsp;John 7:38; compare 4:14); as a shedding abroad of the love of God in the heart (&nbsp;Romans 5:5); as baptism into Christ (&nbsp;Romans 6:3; &nbsp;Ephesians 1:10; &nbsp;Ephesians 2:5; &nbsp;Revelation 15:1); fellowship with God (&nbsp;1 John 1:3); as being in the Father, and in the Son, and in the light (&nbsp;1 John 2:5-6; &nbsp;1 John 2:10; &nbsp;1 John 2:24; compare Ephesians 15; &nbsp;John 14:20); as the having God, Christ, and the Holy Spirit dwelling in us (&nbsp;John 14:17; &nbsp;John 14:20; &nbsp;Galatians 2:20; 1 Corinthians 5:15; &nbsp;1 John 2:24; &nbsp;1 John 4:4; &nbsp;1 John 4:12-15; &nbsp;Ephesians 4:6); as a birth unto God and Christ (&nbsp;1 John 2:29; &nbsp;1 John 3:9-10; &nbsp;1 John 4:4-7; &nbsp;1 John 5:18-19); as being partaker of the divine nature (&nbsp;2 Peter 1:4); children of God (&nbsp;Romans 8:14; &nbsp;John 1:12; &nbsp;1 John 3:1-2); born again (&nbsp;John 3:5; &nbsp;John 3:7; &nbsp;Titus 3:5-6); as being one with Christ and one another (&nbsp;John 17:22; &nbsp;John 17:26). — Krehl, ''Neutestam. Wö Rterbuch'' p. 356. (See Sanctification). </p> <p> HOLINESS, as a note of the Church. (See Sanctity). (See Holiness Of God), his essential and absolute moral perfection. Primarily, the word ''Holy (Sax. Hali;'' Germ. ''Heilig,'' whole, sound) denotes perfection in a moral sense. As applied to man, it denotes entire conformity to the will of God. (See Sanctification). "But when we speak of God, we speak of a Being who is a law unto himself, and whose conduct cannot be referred to a higher authority than his own." (See Holiness), above. </p> <p> '''1.''' "As to the use of the words קָדוֹשׁ and ἃγιος '','' some critics assert that they are only used in Scripture, with reference to God, to describe him as the object of awe ‘ and veneration; and it is true that this is their prevailing meaning-e.g. &nbsp;Isaiah 6:9; &nbsp;John 17:11(ἃγιε πάτερ '')'' and that accordingly ἁγιάζεσθαι signifies ''To Be [[Esteemed]] Venerable, To Be Reverenced.'' Still it is undeniable that these words in many passages are applied to God in a moral sense; e.g. &nbsp;Leviticus 19:2, ‘ Be ye holy, for I am holy;' comp. &nbsp;1 Peter 1:14-16. Thus also ὁσιότης, &nbsp;Ephesians 4:24; and ἁγιωσύνη, ἁγιασμός '','' by which all moral perfection is so frequently designated, more especially in the New Testament. The different synonymical significations of the words קָדוֹשׁ and ἃγιος are clearly connected in the following manner: ''(A) The Being Externally Pure;'' e.g. &nbsp;2 Samuel 11:4; &nbsp;Leviticus 11:43-44; &nbsp;Leviticus 20:7; &nbsp;Leviticus 20:25-26 sq. ''(B) The Being Separate,'' since we are accustomed to divide what is pure from what is impure, and to cast away the latter; and therefore ''(C) The [[Possessing]] Of Any [[Kind]] Of External Advantage, Distinction,'' or ''Worth.'' So the [[Jews]] were said to be ''Holy To God,'' in opposition to others, who were κοινοί, profane, common, unconsecrated. Then everything which was without imperfection, disgrace, or blemish was called ''Holy;'' and קָדוֹשׁ, ἃγιος, sacrosanctus, came thus to signify what was inviolable (&nbsp;Isaiah 4:3; &nbsp;1 Corinthians 3:17); hence מַקְדָּשׁ, ''Asylum.'' They were then used in the more limited sense of [[Chaste]] (like the Latin ''Sanctitas),'' a sense in which they are also ''Sometimes'' used in the New Testament; e.g. &nbsp;1 Thessalonians 4:3; &nbsp;1 Thessalonians 4:7 (comp. Wolf, ad loc.). They then came to denote any ''Internal'' moral perfection; and, finally, perfection, in the general notion of it, as exclusive of all imperfection." </p> <p> '''2.''' ''"The Holiness'' of God, in the general notion of it, is his moral perfection- that attribute by which all moral imperfection is removed from his nature. The holiness of the ''Will'' of God is that, therefore, by which he chooses, necessarily and invariably, what is morally good, and' refuses what is morally evil. The holiness and justice of God are, in reality, one and the same thing; the distinction consists in this only, that holiness denotes the internal inclination of the divine will-the disposition of God, and justice the expression of the same by actions. This attribute implies, 1. That no sinful or wicked inclination can be found in God. Hence he is said (&nbsp;James 1:13; &nbsp;James 1:17) to be ἀπείραστος κακῶν, incapable of being tempted to evil (not in the active sense, as it is rendered by the [[Vulgate]] and Luther); and in &nbsp;1 John 1:5, to be light; and without darkness; i.e. holy, anti without sin. In this sense he is called טָהוֹר '', Καθαρός'' , ἁγνός (&nbsp;1 John 3:3); also תָּמַים; ἁπλόος, integer (&nbsp;Psalms 18:31). The older writers described this by the word ἀναμάρτητος '', Impeccabilis.'' [The sinlessness of God is also designated in the New Testament by the words τέλειος (&nbsp;Matthew 5:48) and ὅσιος (&nbsp;Revelation 16:5).] 2. That he never chooses what is false and deceitful, but only what is truly good-what his perfect intelligence recognizes as such; and that he is therefore the most perfect teacher and the highest exemplar of moral goodness. Hence the Bible declares that he looks with displeasure upon wicked, deceitful courses (&nbsp;Psalms 1:5 sq.; &nbsp;Psalms 5:5 : Thou hatest all workers of iniquity'); but on the contrary, he regards the pious with favor (&nbsp;Psalms 5:7-8; &nbsp;Psalms 15:1 sq.; &nbsp;Psalms 18:26 sq.; &nbsp;Psalms 33:18)" (Knapp, ''Theology,'' § 29). Howe speaks of the holiness of God as "the actual, perpetual rectitude of all his volitions, and all the works and actions which are consequent thereupon; and an eternal propension thereto and love thereof, [[By]] which it is altogether impossible to that sin that it should ever vary." </p> <p> '''3.''' Holiness is an ''Essential'' attribute of God, and adds glory, luster, and harmony to all his other perfections (&nbsp;Psalms 27:4; &nbsp;Exodus 15:11). He could not be God without it (&nbsp;Deuteronomy 32:4). It is [[Infinite]] and ''Unbounded;'' it cannot be increased or diminished. It is also [[Immutable]] and ''Invariable'' (&nbsp;Malachi 3:6). God is ''Originally'' holy; he is so of and in himself, and the ''Author And Promoter'' of all holiness among his creatures. The holiness of God is visible [[By]] his ''Works;'' he made all things holy (&nbsp;Genesis 1:31): by his ''Providences,'' all which are to promote holiness in the end (&nbsp;Hebrews 11:10): by his ''Grace,'' which influences the subjects of it to be holy (&nbsp;Titus 2:10; &nbsp;Titus 2:12): by his ''Word,'' which commands it (&nbsp;1 Peter 1:15): by his ordinances, which he hath appointed for that end (&nbsp;Jeremiah 44:4-5): by the ''Punishment Of Sin'' in the death of Christ (Isaiah 53); and by ''The Eternal Punishment'' of it in wicked men (Matthew 20:46) (Buck). (See Attributes). </p> <p> The holiness of God, like his other attributes, constitutes the divine essence itself, and consequently exists in him in the state of absolute perfection. It were therefore impossible to consider it as a conformity of God to the laws of right, since God himself, on the contrary, is the idea and principle of holiness. But, on the other hand, we may not say that the will of God simply constitutes the essence of divine holiness. To mankind, indeed, the simple will of God is at once law in all things; but with regard to God himself, his will is holy because he wills only according to his immanent holiness, i.e. his own nature. As the absolute Being, (God is necessarily in no wise dependent on any outward law; but as a morally perfect spirit God cannot but be true to himself, and thus manifest in all his agency his inherent moral perfection as his immanent law. </p> <p> The earlier dogmatists of the [[Reformed]] Church largely discussed the question whether right is right because God wills it, or whether God wills right because it is right. Some (e.g. Polanus) maintained the former view as the only one consistent with the absolute nature of God. The later writers maintain the opposite view, e.g. Voetius: "God is subject to no moral duty from without, because he is no man's debtor, and there is no cause outside of God that can bind or determine him. But from within he may be bound (so to speak), not, indeed, in the sense of subjection, because he is his own debtor, and cannot deny himself. Thus, in divine things, the Father is bound to love the Son, for he cannot but love him; while the Son, by the very necessity of his divine nature, is bound to work by the Father; nor can he do otherwise whenever a work outside of God is to be performed. So, also, in external acts, the creature having been once produced, God is bound to maintain it by his perpetual power and continual influence (as long as he wishes it to exist), to move directly upon it as its first mover, and guide it to his glory (&nbsp;Proverbs 16:4; &nbsp;Romans 11:34-36). That is immutably good and just whose opposite he cannot wish." So also Heidegger ''(Corp. Theol. 3,'' 89, 90): "Whatever is the holiness, justice, and goodness of the creature, nevertheless its rule and first norm in the sight of God is ''Not His Free Will And Command, But His Own Essential Justice, Holiness, And Goodness."'' </p> <p> On this subject Watson remarks as follows: "Without conducting the reader into the profitless question whether there is a fixed and unalterable nature and fitness of things, independent of the divine will on the one hand; or, on the other, whether good and evil have their foundation, not in the nature of things, but only in the divine will, which makes them such, there is a method, less direct it may be, but more satisfactory, of assisting our thoughts on this subject. It is certain that various affections and actions have been enjoined upon all rational creatures under the general name of righteousness, and that their contraries have been prohibited. It is a matter also of constant experience and observation that the good of society is promoted only by the one, and injured by the other; and also that every individual derives, by the very constitution of his nature, benefit and happiness from rectitude, injury and misery from vice. This constitution of human nature is therefore an indication that the Maker and Ruler of men formed them with the intent that they should avoid vice and practice virtue; and that the former is the object of his aversion, the latter of his regard. On this principle, all the laws, which in his legislative character almighty. God has enacted for the government of mankind, have been constructed. </p> <p> The law is holy, and the commandment holy, just, and good.' In the administration of the world, where God is so often seen in his judicial capacity, the punishments which are inflicted, indirectly or immediately upon man, clearly tend to discourage and prevent the practice of evil. ‘ Above all, the Gospel, that last and most perfect revelation of the divine will, instead of giving the professors of it any allowance to sin, because grace has abounded (which is an injurious imputation cast upon it by ignorant and impious minds), its chief design is to establish that great principle, God's moral purity, and to manifest his abhorrence of sin, and inviolable regard to purity and virtue in his reasonable creatures. It was for this he sent his Son into the world to turn men from their iniquities, and bring them back to the paths of righteousness. For this the blessed Jesus submitted to the deepest humiliations and most grievous sufferings. He gave himself (as St. Paul speaks) for his Church, that he might sanctify and cleanse it; that he might present it to himself a glorious Church, not having spot or wrinkle, but that it should be holy and without blemish; or, as it is elsewhere expressed, he gave himself for us, to redeem us from our iniquities, and to purify unto himself a peculiar people, zealous of good works' (Abernethy, Sermons). Since, then, it is so manifest that ‘ the Lord loveth righteousness and hateth iniquity,' it must be necessarily concluded that this preference of the one, and hatred of the other, flow from some principle in his very nature-' that he is the righteous Lord; of purer eyes than to behold evil; one who cannot look upon iniquity.' </p> <p> This principle is holiness, an attribute which, in the most emphatic manner, is assumed by himself, and attributed to him, both by adoring angels in their choirs, and by inspired saints in their worship. He is, by his own designation, ‘ the HOLY ONE of Israel;' the seraphs in the vision of the prophet cry continually ‘ HOLY, HOLY, HOLY is the Lord God of hosts; the whole earth is full of his glory;' thus summing up all his glories in this sole moral perfection. The language of the sanctuary on earth is borrowed from that of heaven: ‘ Who shall not fear thee, O Lord, and glorify thy name, for thou only art HOLY.' If, then, there is this principle in the divine mind which leads him to prescribe, love, and reward truth, justice, benevolence, and every other virtuous affection and habit in his creatures which we sum up in the term holiness, and to forbid, restrain, and punish their opposites-that principle, being essential in him, a part of his very nature and Godhead, must be the spring and guide of his own conduct; and thus we conceive without difficulty of the essential rectitude or holiness of the divine nature, and the absolutely pure and righteous character of his administration. This attribute of holiness exhibits itself in two great branches, justice and truth, which are sometimes also treated of as separate attributes." See Watson, Theolog. Institutes, 1, 436; Knapp, Theology, § 29; Leland, Sermons, 1, 199; Abernethy, Sermons, 2, 180; Heppe, Dogmatik der evangeform. Kirche, p. 73 sq.; Pye Smith, Theol. p. 173 sq.; Pearson, [[Exposition]] of the Creed, 1, 10, 531, 541; Smith's Hagenbach, History of Doctrines, 1, 110 sq.; Domeer, in Jahrb. f. deutsche Theol. 1, 2; 2, 3; 3:3; Hoefer, Nouv. Biog. Gé neralé, 19, 618; Herzog, Real-Encyklop., 133; 3:321; 19:618-624; Biblioth. Sac. 12, 377; 13, 840; Meth. Quart. Rev. 11, 505; Thomasius, Dogmatik, 1, 141; Staudenmeier, Dogmatik, 2, 590-610; Dwight, Theol. 1 (see Index); Martensen, Dogmatik, p. 99; Clark, Otl. of Theol. 2, 9 sq.; Calvin, Institutes, 1, 377; Wesley, Works 2, 430. (See God). </p>