If we inquire more closely wherein the infinite excellence of this Separateness and Exaltation consists, we are led to think of the Divine Purity, and that not only in its negative aspect--as hatred of sin--but with the more positive element of perfect beauty. Because we are sinners, and the revelation of God's Holiness is in a world of sin, it is natural, it is right and meet, that the first, that the abiding impression of God's Holiness should be that of an Infinite Purity that cannot look upon sin, in whose Presence it becomes the sinner to hide his face and tremble. The Righteousness of God, forbidding and condemning and punishing sin, has its root in His Holiness, is one of its two elements--the devouring and destroying power of the consuming fire. 'God the Holy One is sanctified in righteousness' (Isa. v. 16); in righteousness the Holiness of the Holy One is maintained and revealed. But Light not only discovers what is impure, that it may be purified, but is in itself a thing of infinite beauty. And so some of our holiest men have not hesitated to speak of God's Holiness as the infinite Pulchritude or Beauty of the Divine Being, the Perfect Purity and Beauty of that Light in which God dwelleth. And if the Holiness of God is to become ours, to rest upon us, and enter into us, there must be, without ceasing, the holy fear that trembles at the thought of grieving the infinite sensitiveness of this Holy One by our sins, and yet side by side, and in perfect harmony with it, the deep longing to behold the Beauty of the Lord, an admiration of its Divine glory, and a joyful surrender to be His alone. We must go one step further. When God says, 'I am holy: _I make holy_,' we see that one of the chief elements of His Holiness is this, that it seeks to communicate itself, to make partaker of its own perfection and blessedness. This is nought but Love. In the wonderful revelation in Isaiah of what the Holy One is to His people, we must beware of misreading God's precious Word. It is not said, that _though_ God is the Holy One, and hates sin, and ought to punish and destroy, that notwithstanding this He will save. By no means. But we are taught that _as_ the Holy One, _just because_ He is the Holy One, who delights to make holy, He will be the Deliverer of His people. (See Hos. xi. 9.) It is Holiness above everything else that we are invited to look to, to trust in, to rejoice in. The Holy One is the Holy-making One: He redeems and saves that He may win our confidence for Himself, that He may draw us to Himself as the Holy One, that in the personal attachment to Himself we may learn to obey, to become of one mind with Him, to be holy as He is holy.