Existence and Attributes of God, Discourse 11 (4 of 4)

Existence and Attributes of God · Discourse 11 (4 of 4)

p. 5495. Information. There is therefore a neceſſity of the ſatisfaction of the Holineſs of God by ſome ſufficient Mediator. The Divine Purity could not meet with any acquieſcence in all Mankind after the Fall: Sin was hated, the Sinner would be ruin'd, unleſs ſome way were found out to repair the Wrongs done to the Holineſs of God; either the Sinner muſt be condemned for ever, or ſome Satisfaction muſt be made, that the Holineſs of the Divine Nature might Eternally appear in its full luſtre. That it is Eſſential to the Nature of God to hate all Unrighteouſneſs, as that which is abſolutely repugnant to his Nature, none do queſtion. That the Juſtice of God is ſo Eſſential to him, as that Sin could not be pardon'd without Satisfaction, ſome do queſtion; though this latter ſeems rationally to follow upon the former††Turretin. de Sati…fac. p. 8.. That Holineſs is Eſſential to the Nature of God is evident, becauſe elſe God may as much be conceived without Purity, as he might be conceived without the creating the Sun or Stars. No Man can in his right Wits frame a right Notion of a Deity, without Purity. It would be a leſs Blaſphemy againſt the Excellency of God, to conceit him not Knowing, than to imagine him not Holy: And for the Eſſentialneſs of his Juſtice, Joſhua joyns both his Holineſs and his Jealouſie as going hand in hand together, Joſh. 24.19. He is a Holy God, he is a Jealous God, he will not forgive your ſin.

But conſider only the Purity of God, ſince it is contrary to Sin, and conſequently hating the Sinner; the guilty Perſon cannot be reduc'd to God, nor can the Holineſs of God have any complacency in a filthy Perſon, but as Fire hath in Stubble, to conſume it. How the Holy God ſhould be brought to delight in Man without a Salvo for the Rights of his Holineſs, is not to be conceiv'd without an impeachment of the Nature of God. The Law could not be aboliſh'd; that would reflect indeed upon the Righteouſneſs of the Law-giver; to aboliſh it becauſe of Sin, would imply a change of the Rectitude of his Nature: Muſt be change his Holineſs for the ſake of that which was againſt his Holineſs, in a compliance with a prophane and unrighteous Creature? This ſhould engage him rather to maintain his Law, than to null it. And to abrogate his Law as ſoon as he had enacted it, ſince Sin ſtept into the World preſently after it, would be no credit to his Wiſdom.

There muſt be a reparation made of the Honour of Gods Holineſs; by our ſelves it could not be without Condemnation; by another it could not be without a ſufficiency in the Perſon: No Creature could do it. All the Creatures being of a finite Nature, could not make a compenſation for the diſparagements of Infinite Holineſs. He muſt have deſpicable and vile Thoughts of this Excellent Perfection, that imagines that a few Tears, and the glavering Fawnings at the death of a Creature, can be ſufficient to repair the Wrongs, and reſtore the Rights of this Attribute. It muſt therefore be ſuch a compenſation as might be commenſurate to the Holineſs of the Divine Nature and the Divine Law, which could not be wrought by any, but him that was poſſeſſed of a Godhead, to give efficacy and exact congruity to it. The Perſon deſign'd and appointed by God for ſo great an affair, was one in the form of God, one equal with God, Phil. 2.6. who could not be term'd by ſuch a Title of Dignity, if he had not been equal to God in the univerſal rectitude of the Divine Nature, and therefore in his Holineſs. The Puniſhment due to Sin is tranſlated to that Perſon for the righting Divine Holineſs, and the Righteouſneſs of that Perſon is communicated to the Sinner for the Pardon of the Offending Creature.

p. 550If the Sinner had been Eternally damn'd, Gods hatred of Sin had been evidenc'd by the ſtrokes of his Juſtice; but his Mercy to a Sinner had lain in obſcurity. If the Sinner had been Pardoned and Saved without ſuch a reparation, Mercy had been evident; but his Holineſs had hid its head for ever in his own boſom. There was therefore a neceſſity of ſuch a way to manifeſt his Purity, and yet to bring forth his Mercy: That Mercy might not alway ſigh for the deſtruction of the Creature, and that Holineſs might not mourn for the neglect of its Honour.

6. Information. Hence it will follow, There is no juſtification of a Sinner by any thing in himſelf. After Sin had ſet foot in the World, Man could preſent nothing to God acceptable to him, or bearing any proportion to the Holineſs of his Law, till God ſet forth a Perſon, upon whoſe account the Acceptation of our Perſons and Services is founded, Epheſ. 1.6. Who hath made us accepted in the Beloved. The Infinite Purity of God is ſo glorious, that it ſhames the Holineſs of Angels, as the light of the Sun dims the light of the Fire: Much more will the Righteouſneſs of Fallen Man, who is Vile, and drinks up Iniquity like water, vaniſh into Nothing in his Preſence. With what Self-abaſement and Abhorrence ought he to be poſſeſſed that comes as ſhort of the Angels in Purity, as a Dunghill doth of a Star? The higheſt Obedience that ever was perform'd by any meer Man, ſince Lapſed Nature, cannot challenge any acceptance with God, or ſtand before ſo exact an Inquiſition. What Perſon hath ſuch a clear Innocence, and unſpotted Obedience in ſuch a Perfection, as in any degree to ſute the Holineſs of the Divine Nature? Pſal. 143.2. Enter not into judgment with thy Servant, for in thy ſight ſhall no man living be justified. If God ſhould debate the caſe ſimply with Man in his own Perſon, without reſpecting the Mediator, he were not able to anſwer one of a thouſand. Though we are his Servants, as David was, and perform a ſincere Service, yet there are many little Motes and Duſt of Sin in the beſt Works, that cannot lie undiſcover'd from the Eye of his Holineſs: And if we come ſhort in the leaſt of what the Law requires, we are guilty of all **James 2.10.Jas 2:10. So that in thy ſight ſhall no man living be justified: In the ſight of thy Infinite Holineſs, which hates the leaſt ſpot; in the ſight of thy Infinite Juſtice, which puniſhes the leaſt Tranſgreſſion.

God would deſcend below his own Nature, and vilifie both his Knowledge and Purity, ſhould he accept that for a Righteouſneſs and Holineſs which is not ſo in it ſelf; and nothing is ſo, which hath the leaſt ſtain upon it contrary to the Nature of God. The moſt holy Saints in Scripture, upon a proſpect of his Purity, have caſt away all confidence in themſelves; every flaſh of the Divine Purity has ſtruck them into a deep ſenſe of their own Impurity and ſhame for it, Job 42.6. Wherefore I abhor my ſelf in duſt and aſhes. What can the language of any Man be that lies under a ſenſe of Infinite Holineſs and his own Defilement in the leaſt, but that of the Prophet, Iſai. 6.5. Wo is me, I am undone? And what is there in the World can adminiſter any other thought than this, unleſs God be conſidered in Chriſt, reconciling the World to himſelf? As a Holy God, ſo righted, as that he can diſpenſe with the Condemnation of a Sinner, without diſpenſing with his Hatred of Sin; pardoning the Sin in the Criminal, becauſe it hath been puniſhed in the Surety. That Righteouſneſs which God hath ſet forth for Juſtification, is not our own, but a Righteouſneſs which is of God, Phil. 3.9, 10. of Gods appointing, and of Gods performing; appointed by the Father, who is God, and performed by the Son, who is one with the Father. A Righteouſneſs ſurmounting that of all the glorious Angels, ſince it is an Immutable one which can never fail, an Everlaſting Righteouſneſs, Dan. 9.24. A Righteouſneſs wherein the Holineſs of God can acquieſce, as conſidered in it ſelf, becauſe it is a Righteouſneſs of one equal with God. As we therefore diſhonour the Divine Majeſty, when we inſiſt upon our own bemir'd Righteouſneſs for our Juſtification; (as if a Mortal Man were as juſt as God, and a Man as pure as his Maker, Job 4.17.) So we highly honour the Purity of his Nature, when we charge our Selves with Folly, acknowledge our ſelves Unclean, and accept of that Righteouſneſs which p. 551gives a full content to his Infinite Purity. There can be no Juſtification of a Sinner by any thing in himſelf.

7. It In…orms us, If Holineſs be a glorious Perfection of the Divine Nature, then the Deity of Chriſt might be argued from hence. He is indeed dignified with the Title of the Holy One, Acts 3.14, 16. a Title often given to God in the Old Teſtament; and he is called the Holy of Holies, Dan. 9.24. but becauſe the Angels ſeemed to be termed holy Ones, Dan. 4.13, 17. and the moſt Sacred place in the Temple was alſo called the Holy of Holies, I ſhall not inſiſt upon that. But you find our Saviour particularly applauded by the Angels, as Holy; when this Perfection of the Divine Nature, together with the Incommunicable Name of God, are link'd together, and aſcrib'd to him. Iſai. 6.3. Holy, Holy, Holy is the Lord of Hoſts, and the whole Earth is full of his glory, which the Apoſtle interprets of Chriſt, John 12.39, 41. Iſaiah again, He hath blinded their Eyes, and hardned their Hearts, that they ſhould not ſee with their Eyes, nor underſtand with their Hearts, and be converted, and I ſhould heal them. Theſe things ſaid Iſaiah, when he ſaw his glory, and ſpake of him. He that Iſaiah ſaw environ'd with the Seraphims in a Reverential poſture before his face, and praiſed as moſt Holy by them, was the True and Eternal God; ſuch Acclamations belong to none, but the great Jehovah, God Bleſſed for ever: But, ſaith John, It was the glory of Chriſt that Iſaiah ſaw in this Viſion; Chriſt therefore is God bleſſed for ever, of whom it was ſaid, Holy, Holy, Holy Lord God of Hoſts **Placeus, de Deitat. Chri…ti in locum.. The Evangelist had been ſpeaking of Chriſt, the Miracles which he wrought, the obſtinacy of the Jews againſt believing on him; his Glory therefore is to be referred to the Subject he had been ſpeaking of. The Evangeliſt was not ſpeaking of the Father, but of the Son, and cites thoſe words out of Iſaiah; not to teach any thing of the Father, but to ſhew that the Jews could not believe in Chriſt. He ſpeaks of Him that had wrought ſo many Miracles; but Chriſt wrought thoſe Miracles: He ſpeaks of him whom the Jews refuſed to believe on; but Chriſt was the Perſon they would not believe on, while they acknowledged God. It was the Glory of this Perſon Iſaiah ſaw, and this Perſon Iſaiah ſpake of, if the Words of the Evangeliſt be of any credit. The Angels are too holy to give Acclamations belonging to God, to any but Him that is God.

8. It Informs us, that God is fully fit for the Government of the World. The Righteouſneſs of Gods Nature qualifies Him to be Judge of the World: If he were not perfectly Righteous and Holy, he were uncapable to govern and Judge the World; Rom. 3.5. If there be unrighteouſneſs with God, how ſhall he judge the World? God will not do wickedly, neither will the Almighty pervert judgment, Job 34.12. How deſpicable is a Judge that wants Innocence? As Omniſcience fits God to be a Judge, ſo Holineſs fits him to be a Righteous Judge; Pſal. 1.6. The Lord knows, that is, loves the way of the Righteous: but the way of the ungodly ſhall periſh.

9. Information. If Holineſs be an eminent Perfection of the Divine Nature, The Chriſtian Religion is of a Divine Extraction. It diſcovers the Holineſs of God, and forms the Creature to a conformity to him. It gives us a proſpect of his Nature, repreſents him in the Beauty of Holineſs, Pſal. 110.3. more than the whole Glaſs of the Creation. 'Tis in this Evangelical Glaſs the Glory of the Lord is beheld, and rendred amiable and imitable††2 Cor. 3.18.2 Cor 3:18. 'Tis a Doctrine according to Godlineſs, 1 Tim. 6.3. directing us to live the Life of God; a life worthy of God, and worthy of our firſt Creation by his hand. It takes us off from our ſelves, fixeth us upon a Noble End, points our Actions and the ſcope of our lives to God. It quells the Monſters of Sin, diſcountenanceth the Motes of Wickedneſs; and it is no mean Argument for the Divinity of it, that it ſets us no lower a Pattern for our Imitation, than the Holineſs of the Divine Majeſty. God is exalted upon the Throne of his Holineſs in it, and the Creature advanc'd to an Image and reſemblance of it, 1 Pet. 1.16. Be ye holy, for I am holy.

Ʋſe. 2. The Second uſe is for Comfort. This Attribute frowns upon Lapſed Nature, but ſmiles in the Reſtorations made by the Goſpel. Gods Holineſs, in conjunction with his Juſtice, is Terrible to a guilty Sinner; but now, in conjunction p. 552with his Mercy, by the Satiſfaction of Chriſt, 'tis ſweet to a Believing Penitent. In the first Covenant, the Purity of his Nature was joyned with the Rigours of his Juſtice: In the ſecond Covenant, the Purity of his Nature is joyned with the Sweetneſs and Tenderneſs of his Mercy. In the one, Juſtice flames againſt the Sinner in the right of Injur'd Holineſs: In the other, Mercy yearns towards a Believer, with the conſent of Righted Holineſs. To rejoyce in the Holineſs of God, is the true and genuine Spirit of a Renewed Man: My heart rejoyceth in the Lord; what follows? There is none holy as the Lord, 1 Sam. 2.1, 2. Some Perfections of the Divine Nature are Aſtoniſhing, ſome Affrighting; but this may may fill us both with Aſtoniſhment at it, and a Joy in it.

1. By Covenant we have an Interest in this Attribute, as well as any other. In that Clauſe of Gods being our God, entire God with all his Glory, all his Perfections are paſt over as a portion, and a gracious Soul is brought into Union with God, as his God: Not with a part of God, but with God in the Simplicity, Extent, Integrity of his Nature; and therefore in this Attribute. And upon ſome account it may ſeem more in this Attribute, than in any other; for if he be our God, he is our God in his Life and Glory, and therefore in his Purity eſpecially, without which he could not live, he could not be happy and bleſſed. Little comfort will it be to have a dead God, or a vile God made over to us: And as by this Covenant he is our Father, ſo he gives us his Nature, and communicates his Holineſs in all his Diſpenſations; and in thoſe that are ſevereſt, as well as thoſe that are ſweeteſt; Heb. 12.10. But he corrects us for our profit, that we might be partakers of his Holineſs. Not ſimply, partakers of Holineſs, but of his Holineſs; to have a Portrayture of it in our Nature, a Meddal of it in our hearts, a ſpark of the ſame Nature with that Immenſe ſplendor and flame in himſelf. The Holineſs of a Covenant Soul is a reſemblance of the Holineſs of God, and formed by it: As the Picture of the Sun in a Cloud is a fruit of his Beams, and an Image of its Author. The fulneſs of the Perfection of Holineſs remains in the Nature of God, as the fulneſs of the Light doth in the Sun; yet there are tranſmiſſions of Light from the Sun to the Moon, and it is a Light of the ſame Nature both in the one and in the other. The Holineſs of a Creature, is nothing elſe but a reflection of the Divine Holineſs upon it; and to make the Creature capable of it, God takes various methods, according to his Covenant Grace.

2. This Attribute renders God a fit Object for Truſt and Dependance. The Notion of an Unholy and Unrighteous God, is an uncomfortable Idea of him, and beats off our hands from laying any hold of him. 'Tis upon this Attribute the Reputation and Honour of God in the World is built: What encouragement can we have to believe him, or what Incentives could we have to ſerve him, without the luſtre of this in his Nature? The very thought of an Unrighteous God, is enough to drive Men at the greateſt diſtance from him: As the Honeſty of a Man gives a reputation to his Word; ſo doth the Holineſs of God give credit to his Promiſe. 'Tis by this he would have us ſtifle our Fears, and fortifie our Truſt, Iſai. 41.14. Fear not thou worm Jacob, and ye men of Iſrael; I will help thee, ſaith the Lord, and thy Redeemer, the holy one of Iſrael: He will be in his Actions, what he is in his Nature. Nothing ſhall make him defile his own Excellency: Unrighteouſneſs is the ground of Mutability; but the Promiſe of God doth never fail, becauſe the rectitude of his Nature doth never languiſh: Were his Attributes without the conduct of this, they would be altogether formidable. As this is the glory of all his other Perfections; ſo this only renders him comfortable to a Believing Soul, Might we not fear his Power to cruſh us, his Mercy to overlook us, his Wiſdom to deſign againſt us, if this did not influence them? What an oppreſſion is Power without Righteouſneſs in the hand of a Creature, deſtructive inſtead of protecting? The Devil is a mighty Spirit, but not fit to be truſted, becauſe he is an Impure Spirit. When God would give us the higheſt Security of the ſincerity of his Intentions, he ſwears by this Attribute††Pſal. 8.35.Ps 8:35: His Holineſs as well as his Truth is laid to pawn for the Security of his Promiſe. As we make God the Judge between us and others, when we ſwear by him; ſo he makes his Holineſs the Judge between himſelf and his People, when he ſwears by it.

p. 5511. 'Tis this renders him fit to be confided in for the anſwer of our Prayers. This is t…e ground of his readineſs to give.**Matth. 7.11.Matt 7:11 If you, being evil, know how to give good gifts; how much more ſhall your Father which is in Heaven give good th…ng… to them that ask him? Though the holineſs of God be not mention'd, yet it is to be underſtood; the Emphaſis lies in thoſe words if you being evil: God is then conſidered in a diſpoſition contrary to this, which can be nothing but his Righteouſneſs. If you that are unholy, and have ſo much Corruption in you, to render you cruel, can beſtow upon your Children the good things they want, how much more ſhall God, who is holy, and hath nothing in him to check his mercifulneſs to his Creatures, grant the Petitions of his Suppliants? 'Twas this Attribute edg'd the ſiduciary importunity of the Souls under the Altar for the revenging their blood unjuſtly ſhed upon the Earth; Rev. 6.10. How long, O Lord, holy and true, doſt thou not avenge our blood on them that dwell on the Earth? Let not thy holineſs ſtand with folded Arms as careleſs of the eminent Sufferings of thoſe that fear thee; we implore thee by the holineſs of thy Nature, and the truth of thy Word.

2. This renders him fit to be confided in for the comfort of our Souls in a broken condition. The reviving the hearts of the ſpiritually afflicted, is a part of the holineſs of his Nature; Iſa. 57.15. Thus ſaith the high and lofty one that inhabits eternity, whoſe name is holy; I dwell in the high and holy place, with him alſo that is of a contrite and humble ſpirit, to revive the ſpirit of the humble. He acknowledgeth himſelf the lofty One, they might therefore fear, he would not revive them; but he is alſo the holy One, and therefore he will refreſh them; he is not more lofty than he is holy; beſides the argument of the immutability of his Promiſe, and the might of his Power, here is the holineſs of his Nature moving him to pity his drooping Creature: His Promiſe is uſher'd in with the name of power, high and lofty One, to bar their diſtruſt of his ſtrength; and with a declaration of his holineſs, to check any deſpair of his Will▪ There is no ground to think I ſhould be falſe to my word, or miſemploy my Power, ſince that cannot be, becauſe of the holineſs of my Name and Nature.

3. This renders him fit to be confided in for the maintenance of grace, and protection of us against our ſpiritual Enemies. What our Saviour thought an argument in Prayer, we may well take as a ground of our confidence. In the ſtrength of this he puts up his ſute, when in his mediatory Capacity he intercedes for the preſervation of his People; John 17.11. Holy Father, keep through thy own Name thoſe that thou haſt given me that they may be one as we are. Holy Father, not merciful Father, or powerful, or wiſe Father, but holy; and Verſe 25. righteous Father. Chriſt pleads that Attribute for the performance of God's Word, which was laid to pawn when he paſt his word: For it was by his Holineſs that he ſwore, That his ſeed ſhould endure for ever, and his Throne as the Sun before him ††Pſal. 89.36.Ps 89:36; which is meant of the perpetuity of the Covenant which he made with Chriſt, and is alſo meant of the preſervation of the myſtical Seed of David, and the perpetuating his loving kindneſs to them‖‖Verſ. 32, 33.. Grace is an Image of God's holineſs, and therefore the holineſs of God is moſt proper to be uſed as an Argument to intereſt and engage him in the preſervation of it. In the midſt of Church provocations, he will not utterly extinguiſh, becauſe he is the holy One in the midſt of her**Hoſ. 11.9.Hos 11:9: Nor in the midſt of Judgments will he condemn his people to death, becauſe he is their holy one ††Hab. 1.12.Hab 1:12; but their Enemies ſhall be ordained for Judgment, and eſtabliſhed for Correction. One Prophet aſſures them in the Name of the Lord, upon the ſtrength of this Perfection; and the other upon the ſame ground is confident of the protection of the Church, becauſe of Gods holineſs engag'd in an inviolable Covenant.

3. Comfort. Since holineſs is a glorious Perfection of the Nature of God, he will certainly value every holy Soul. 'Tis of a greater value with him than the Souls of all men in the World, that are deſtitute of it: Wicked men are the worſt of vileneſſes, meer droſs and dunghil‖‖Pſal. 12.8. The vilest m…. foreignPs 12:8; Purity then, which is contrary to wickedneſs, muſt be the moſt precious thing in his eſteem; he muſt needs love that quality which he is moſt pleas'd with in himſelf, as a father looks with moſt delight upon the child which is poſſeſs'd with thoſe diſpoſitions he moſt values in his own nature. His Countenance doth behold the upright, Pſ. 11.7. He looks upon them with a full and open Face of p. 552favour, with a countenance clear, unmaskt and ſmiling, with a Face full of delight: Heaven it ſelf is not ſuch a pleaſing Object to him, as the Image of his own increated holineſs in the created holineſs of Men and Angels: As a man eſteems that moſt, which is moſt like him, of his own Generation, more than a piece of Art, which is meerly the product of his wit or ſtrength. And he muſt love holineſs in the Creature, he would not elſe love his own Image, and conſequently would undervalue himſelf: He deſpiſeth the Image the wicked bears**Pſal. 73.20.Ps 73:20, but he cannot diſeſteem his own ſtamp on the godly; he cannot but delight in his own work, his choice work, the Maſter-piece of all his works, the new Creation of things; that which is next to himſelf, as being a Divine Nature like himſelf††2 Pet. 1.4.2 Pet 1:4: When he overlooks ſtrength, parts, knowledge, he cannot overlook this; He ſets apart him that is godly for himſelf, Pſal. 4.3. as a peculiar Object to take pleaſure in, he reſerves ſuch for his own complacency, when he leaves the reſt of the World to the Devils power; he is choice of them above all his other works, and will not let any have ſo great a propriety in them as himſelf. If it be ſo dear to him here in its imperfect and mixt condition, that he appropriates it as a peculiar Object for his own delight; how much more will the unſpotted purity of glorified Saints be infinitely pleaſing to him? So that he will take leſs pleaſure in the material Heavens than in ſuch a Soul. Sin only is deteſtable to God, and when this is done away, the Soul becomes as lovely in his account, as before it was loathſome.

4. 'Tis comfort, upon this account, That God will perfect holineſs in every upright Soul. We many times diſtruſt God, and deſpond in our ſelves, becauſe of the infinite holineſs of the Divine Nature, and the dunghil Corruptions in our own; but the holineſs of God engageth him to the preſervation of it, and conſequently to the perfection of it; as appears by our Saviour's Argument, Joh. 17.11. Holy Father, keep through thy own name, thoſe whom thou hast given me; to what end? that they may be one as we are; one with us, in the reſemblances of Purity. And the holineſs of the Soul is uſed as an Argument by the Pſalmiſt. Pſal. 86.2. Preſerve my ſoul for I am holy; that is, I have an ardent deſire to holineſs: Thou haſt ſeparated me from the maſs of the corrupted World, preſerve & perfect me with the Aſſembly of the glorified Quire. The more holy any are, the more communicative they are; God being moſt holy, is moſt communicative of that which he moſt eſteems in himſelf, and delights to ſee in his Creature: He … therefore more ready to impart his holineſs to them, that beg for it, than to communicate his knowledge or his power. Though he were holy, yet he let Adam fall, who never petition'd his Holineſs to preſerve him; he let him fall, to declare the Holineſs of his own Nature, which had wanted its due manifeſtation without it: But ſince that cannot be declar'd in a higher manner than it hath been already in the death of the Surety, that bore our Guilt, there is no fear he ſhould caſt the work out of his hands, ſince the deſign of the permiſſion of man's Apoſtacy, in the diſcovery of the perfections of his Nature, has been fully anſwered. The finiſhing the good work, he hath begun, hath a relation to the glory of Chriſt; and his own glory in Chriſt to be manifeſted in the day of his Appearing**Phil. 1.6.Phil 1:6, wherein the glory, both of his own holineſs, and the holineſs of the Mediator, are to receive their full manifeſtation. As it is a part of the holineſs of Chriſt to ſanctifie his Church ††Eph. 5.26, 27.Eph 5:26Eph 5:27, till not a wrinkle or ſpot be left; ſo it is the part of God not to leave that work imperfect, which his holineſs hath attempted a ſecond time to beautifie his Creature with. He will not ceaſe exalting this Attribute, which is the Believers by the new Covenant, till he utters that applauding Speech of his own work, Cant. 4.7. Thou art all fair, my Love, there is no ſpot in thee.

Ʋſe. 3. Is for Exhortation. Is holineſs an eminent perfection of the Divine Nature, then

1. Let us get and preſerve right and ſtrong apprehenſions of this Divine Perfection. Without a due ſenſe of it, we can never exalt God in our hearts; and the more diſtinct Conceptions we have of this, and the reſt of his Attributes, the more we glorifie him. When Moſes conſidered God as his ſtrength and ſalvation, he would exalt him‖‖Exod. 15.2.Exod 15:2, and he could never break out in ſo admirable a Doxology as that in the Text, without a deep ſenſe of the glory of his Purity, which he ſpeaks of with ſo much admiration. Such a ſenſe will be of uſe to us.

1. In promoting genuine Convictions. A deep conſideration of the holineſs p. 553of God cannot but be followed with a deep conſideration of our impure and miſerable Condition by reaſon of ſin: We cannot glance upon it without reflections upon our own Vileneſs. Adam no ſooner heard the Voice of a holy God in the Garden, but he conſidered his own nakedneſs with ſhame and fear**Gen. 3.10.Gen 3:10: Much leſs can we fix our Minds upon it, but we muſt be touched with a ſenſe of our own uncleanneſs. The clear beams of the Sun diſcover that filthineſs in our Garments and Members, which was not viſible in the darkneſs of the night. Impure Metals are diſcern'd by comparing them with that which is pure and perfect in its kind. The ſenſe of guilt is the firſt natural Reſult upon a ſenſe of this excellent Perfection; and the ſenſe of the Imperfection of our own Righteouſneſs is the next. Who can think of it, and reflect upon himſelf as an Object fit for Divine Love? Who can have a due thought of it without regarding himſelf as ſtubble before a conſuming Fire? Who can without a confuſion of heart and face, glance upon that pure Eye which beholds with deteſtation, the foul Motes as well as the filthier and bigger Spots? When Iſaiah ſaw his glory, and heard how highly the Angels exalted God for this Perfection, he was in a cold ſweat, ready to ſwoon, till a Seraphim, with a Coal from the Altar, both purg'd and reviv'd him††Iſa. 6.5, 6, 7.Isa 6:5Isa 6:6Isa 6:7. They are ſound and genuine Convictions, which have the proſpect of Divine Purity for their immediate Spring, and not a foreſight of our own Miſery; when it is not the puniſhment we have deſerved, but the holineſs we have offended, moſt grates our hearts. Such Convictions are the firſt rude Draughts of the Divine Image in our Spirits; and grateful to God, becauſe they are an acknowledgment of the glory of this Attribute, and the firſt mark of honour given to it by the Creature: Thoſe that never had a ſenſe of their own Vileneſs, were alway deſtitute of a ſenſe of God's holineſs. And by the way we may obſerve, That thoſe that ſcoff at any for hanging down the head under the Conſideration and Conviction of Sin, (as is too uſual with the World) ſcoff at them for having deeper Apprehenſions of the Purity of God than themſelves, and conſequently make a mock of the holineſs of God, which is the ground of thoſe Convictions; a ſenſe of this would prevent ſuch a damnable reproaching.

2. A ſenſe of this will render us humble in the poſſeſſion of the greateſt holineſs a Creature were capable of. We are apt to be proud with the Phariſee, when we look upon others wallowing in the Mire of baſe and unnatural Luſts; but let any clap their Wings, if they can, in a vain boaſting and exaltation, when they view the holineſs of God. What Torch, if it had reaſon, would be proud and ſwagger in its own light, if it compar'd it ſelf with the Sun? Who can ſtand before this holy Lord God, is the juſt reflection of the holieſt Perſon, as it was of thoſe 1 Sam. 6.20. that had felt the marks of his jealouſie after their looking into the Ark, though likely out of affection to it, and triumphant joy at its return. When did the Angels teſtifie, by the covering of their Faces, their weakneſs to bear the luſtre of his M…jeſty, but when they beheld his glory? When did they ſignifie by their covering their feet the ſhame of their own Vileneſs, but when their hearts wer fulleſt of the applaudings of this Perfection‖‖Iſa. 6.2, 3.Isa 6:2Isa 6:3? Though they found themſelves without ſpot, yet not with ſuch a holineſs, that they could appear either with their faces or feet unvail'd and unmask't in the Preſence of God. Doth the immenſe ſplendor of this Attribute, engender ſhaming reflections in thoſe pure Spirits? What will it, …h… ſhould it do in us, that dwell in Houſes of Clay, and creep up and down with that Clay upon our backs, and too much of it in our hearts? The Stars themſelves which appear beautiful in the night, are maskt at the awaking of the Sun: What a dimm light is that of a Gloworm to that of the Sun? The apprehenſions of this made the Elders humble themſelves in the midſt of their glory, by caſting down their Crowns before his Throne **Rev. 4.8, 10.Rev 4:8Rev 4:10; a Metaphor taken from the triumphing Generals among the Romans, who hung up their victorious Laurels in the Capitol, dedicating them to their Gods▪ acknowledging them their Superiors in ſtrength, and Authors of their victory. This ſelf-emptineſs at the conſideration of Divine Purity, is the note of the true Church repreſented by the 24 Elders, and a note of a true Member of the Church; whereas boaſting of Perfection & Merit is the property of the Antichriſtian tribe, that have mean thoughts of this adorable Perfection, & think themſelves more righteous than the unſpotted Angels. What a ſelf annihilation is therein a good man, p. 554when the ſenſe of Divine Purity is moſt lively in him; yea, how deteſtable is he to himſel? There is as little proportion between the holineſs of the Divine Majeſty, and that of the moſt righteous Creature, as there is between a nearneſs of a Perſon that ſtands upon a Mountain to the Sun, and of him that beholds him in a Vale, one is nearer than the other, but it is an advantage not to be boaſted of, in regard of the vaſt diſtance that is between the Sun and the elevated Spectator.

3. This would make us full of an affectionate Reverence in all our approaches to God. By this Perfection God is rendred venerable, and fit to be reverenc'd by his Creature; and magnificent thoughts of it in the Creature would awaken him to an actual reverence of the Divine Majeſty. Pſal. 111.9. Holy and reverend is his name; a good opinion of this would engender in us a ſincere reſpect towards him; we ſhould then ſerve the Lord with fear, as the Expreſſion is Pſal. 2.11. that is, be afraid to caſt any thing before him that may offend the eyes of his Purity. Who would venture raſhly and gariſhly into the preſence of an eminent Moraliſt, or of a righteous King upon his Throne? The fixedneſs of the Angels aroſe from the continual proſpect of this. What if we had been with Iſaiah when he ſaw the Viſion, and beheld him in the ſame glory, and the heavenly Quire in their reverential Poſture in the Service of God; would it not have barred our wandrings, and ſtak'd us down to our Duty? Would not the fortifying an Idea of it in our Minds produce the ſame effect? 'Tis for want of this we carry our ſelves ſo looſely and unbecomingly in the Divine Preſence, with the ſame, or meaner Affections than thoſe wherewith we ſtand before ſome vile Creature, that is our Superiour in the World; as though a piece of filthy Fleſh were more valuable than this Perfection of the Divinity. How doth the Pſalmist double his Exhortation to men to ſing Praiſe to God, Pſal. 47.6. Sing praiſe to God, ſing praiſes; ſing praiſe to our King, ſing praiſe; becauſe of his Majeſty, and the Purity of his Dominion: And verſe 8. God reigns over the Heathen, God ſits upon the Throne of his Holineſs. How would this elevate us in Praiſe, and proſtrate us in Prayer, when we praiſe and pray with an underſtanding and inſight of that Nature we bleſs or implore; as he ſpeaks verſe 7. Sing ye praiſe with underſtanding. The holineſs of God in his Government and Dominion, the holineſs of his Nature, and the holineſs of his Precepts, ſhould beget in us an humble reſpect in our Approaches. The more we grow in a ſenſe of this, the more ſhall we advance in the true performance of all our Duties.**Amyrald. Moral. Tom. 5. p. 462. Thoſe Nations which ador'd the Sun, had they at firſt ſeen his Brightneſs wrapped and maskt in a Cloud, and paid a veneration to it, how would their Adorations have mounted to a greater point, after they had ſeen it in its full brightneſs, ſhaking off thoſe Vails, and chaſing away the Miſts before it; what a profound reverence would they have paid it, when they beheld it in its Glory and Meridian Brightneſs? Our reverence to God in all our Addreſſes to him will arrive to greater degrees, if every act of Duty be uſher'd in, and ſeaſon'd with the thoughts of God as ſitting upon a Throne of Holineſs; we ſhall have a more becoming ſenſe of our own Vileneſs, a greater ardor to his Service, a deeper reſpect in his Preſence, if our Underſtanding be more clear'd, and poſſeſſed with Notions of this Perfection. Thus take a view of God in this part of his Glory, before you fall down before his Throne, and aſſure your ſelves you will find your hearts and ſervices quickned with a new and lively Spirit.

4. A due ſenſe of this Perfection in God would produce in us a fear of God, and arm us againſt Temptations and Sin. What made the Heathens ſo wanton and looſe, but the repreſentations of their Gods as vitious? Who would ſtick at Adulteries and more prodigious Luſts, that can take a Pattern for them from the Perſon he adores for a Deity? Upon which account Plato would have Poets baniſh'd from his Commonwealth, becauſe by dreſſing up their Gods in wanton garbs in their Poems, they encourag'd wickedneſs in the People. But if the thoughts of Gods holineſs were impreſt upon us, we ſhould regard ſin with the ſame eye, mark it with the ſame deteſtation in our meaſures, as God himſelf doth. So far as we are ſenſible of the Divine Purity, we ſhould account ſin vile as it deſerves; we ſhould hate it intirely, without a grain of love to it, and hate it perpetually. p. 555Pſal. 119.104, Through thy Precepts I get underſtanding, therefore I hate every falſe way. He looks into God's Statute-Book, and thereby arrives to an underſtanding of the Purity of his Nature, whence his hatred of Iniquity commenc'd. This would govern our Motion, check our Vices; it would make us tremble at the hiſſing of a Temptation: When a Corrup ion did but peep out, and put forth its head, a look to the Divine Purity would be attended with a freſh Con…oy of Strength to reſiſt it. There is ſuch Fortification, as to be wrapped up in the ſenſe of this: This would fill us with an awe of God; we ſhould be aſham'd to admit any filthy thing into us, which we know is deteſtable to his pure Eye. As the approach of a grave and ſerious Man makes Children haſten their Trifles out of t…e way; ſo would a Conſideration of this Attribute make us caſt away our Idols, and fling away our ridiculous thoughts and deſigns.

5. A due ſenſe of this Perfection, would inflame us with a vehement deſire to be conform'd to him. All our Deſires would be ardent to regulate our ſelves according to this Pattern of Holineſs and Goodneſs, which is not to be equalled; the Contemplating it as it ſhines forth in the Face of Chriſt, will transform us into the ſame Image ††2 Cor. 3.19.2 Cor 3:19. Since our lapſed ſtate, we cannot behold the holineſs of God in it ſelf without affrightment; nor is it an Object of Imitation, but as tempered in Chriſt to our view. When we cannot without blinding our ſelves, look upon the Sun in its Brightneſs, we may behold it through a colour'd Glaſs, whereby the luſtre of it is moderated, without dazling our eyes. The ſenſe of it will furniſh us with a greatneſs of mind, that little things will be contemned by us; Motives of a greater alloy would have little influence upon us; we ſhould have the higheſt Motives to every Duty, and Motives of the ſame ſtrain which influence …he Angels above. It would change us, not only into an Angelical Nature, but a Divine Nature: We ſhould act like men of another Sphere; as if we had received our Original in another World, and ſeen with Angels the raviſhing Beauties of Heaven. How little would the mean Imployments of the World ſink us into dirt and mud? How often hath the Meditation of the Courage of a Valiant Man, or Acuteneſs and Induſtry of a Learned Perſon, ſpur'd on ſome men to an imitation of them, and transform'd them into the ſame Nature? As the looking upon the Sun imprints an Image of the Sun upon our eye, that we ſeem to behold nothing but the Sun a while after. The view of the Divine Purity would fill us with a holy generoſity to imitate him, more than the Examples of the beſt men upon Earth. It was a ſaying of a Heathen, That if Vertue were viſible, it would kindle a noble flame of Love to it in the heart, by its raviſhing beauty. Shall the Infinite Purity of the Author of all Vertue come ſhort of the ſtrength of a Creature? Can we not render that viſible to us by frequent Meditation, which though it be inviſible in his Nature, is made viſible in his Law, in his Ways, in his Son? It would make us ready to obey him, ſince we know he cannot Command any thing that is ſinful, but what is holy, juſt, and good: It would put all our Aff ctions in their due place, elevate them above the Creature, and ſubject them to the Creator.

6. It would make us patient and contented under all God's Diſpenſations. All penal Evils are the Fruits of his Holineſs, as he is Judge and Governour of the World: He is not an Arbitrary Judge, nor doth any Sentence pronounc'd, nor Warrant for Execution iſſue from him, but what bears upon it a Stamp of the Righteouſneſs of his Nature; he doth nothing by Paſſion or Unrighteouſneſs, but according to the Eternal Law of his own unſtained Nature, which is the Rule to him in his Works, the Baſis and Foundation of his Throne and Soveraign Dominion. Pſal. 89.14. Juſtice, or Righteouſneſs, and Judgment are the Habitation of thy Throne; upon theſe his Soveraign Power is eſtabliſhed: So that there can be no juſt Complaint or Indict…t brought againſt any of his Proceedings with men. How doth our Saviour, who had the higheſt Apprehenſions of God's Holineſs, juſtifie God in his deepeſt Diſtreſſes, when he cried and was not anſwered in the particular he deſired, in that Prophetick Pſalm of him, Pſal. 22.2, 3. I cry day and night, but thou heareſt not. Thou ſeemeſt to be deaf to all my Petitions, afar off from the words of my roaring; but thou art holy. I caſt no blame p. 556upon thee: All thy dealings are ſquar'd by thy holineſs, this is the only Law to thee; in this I acquieſce. 'Tis part of thy holineſs to hide thy face from me, to ſhew thereby thy deteſtation of ſin. Our Saviour adores the Divine Purity in his ſharpeſt Agony, and a like ſenſe of it would guide us in the ſame ſteps to acknowledge and glorifie it, in our greateſt deſertions and afflictions; eſpecially ſince as they are the fruit of the holineſs of his Nature, ſo they are the means to impart to us clearer ſtamps of holineſs, according to that in himſelf, which is the original Copy**Heb. 12.10.Heb 12:10. He melts us down as Gold, to fit us for the receiving a new Impreſſion, to mortifie the Affections of the Fleſh, and clothe us with the Graces of his Spirit. The due ſenſe of this would make us to ſubmit to his ſtroke, and to wait upon him for a good iſſue of his dealings.

2. Exhortation. Is holineſs a Perfection of the Divine Nature? Is it the glory of the Deity? Then let us glorifie this holineſs of God. Moſes glorifies it in the Text, and glorifies it in a Song, which was a Copy for all Ages. The whole Corporation of Seraphims have their Mouths fill'd with the praiſes of it. The Saints, whither Militant on Earth, or Triumphant in Heaven, are to continue the ſame Acclamation, Holy, holy, holy, Lord God of Hosts ††Rev. 4.8.Rev 4:8. Neither Angels nor glorified Spirits exalt at the ſame rate, the Power which formed them Creatures, nor Goodneſs which preſerves them in a bleſſed Immortality; As they do holineſs, which they bear ſome beams of in their own Nature, and whereby they are capacitated to ſtand before his Throne. Upon the account of this, a Debt of Praiſe is demanded of all Rational Creatures by the Pſalmiſt, Pſal. 99.3. Let them praiſe thy great and terrible Name, for it is holy. Not ſo much for the greatneſs of his Majeſty, or the treaſures of his Juſtice; but as they are conſidered in conjunction with his holineſs, which renders them beautiful; for it is holy. Grandeur and Majeſty ſimply in themſelves, are not Objects of Praiſe, nor do they merit the Acclamations of men, when deſtitute of Righteouſneſs: This only renders every thing elſe adorable; and this adorns the Divine Greatneſs with an amiableneſs: Iſa. 12.6. Great is the holy One of Iſrael in the midſt of thee; and makes his Might worthy of Praiſe, Luke 1.49. In honouring this, which is the ſoul and ſpirit of all the reſt, we give a glory to all the Perfections which conſtitute and beautifie his Nature: And without the glorifying this, we glorifie nothing of them, though we ſhould extoll every other ſingle Attribute a thouſand times. He values no other Adoration of his Creatures, unleſs this be intereſted, nor accepts any thing as a glory from them; Levit. 10.3. I will be ſanctified in them that come near me, and I will be glorified. As if he had ſaid, in manifeſting my Name to be holy, you truly, you only honour me. And as the Scripture ſeldom ſpeaks of this Perfection without a particular Emphaſis, it teaches us not to think of it without a ſpecial Elevation of heart: By this act only, while we are on Earth, can we joyn conſort with the Angels in Heaven; he that doth not honour it, delight in it, and in the meditation of it, hath no reſemblance of it; he hath none of the Image, that delights not in the Original. Every thing of God is glorious, but this moſt of all. If he built the World principally for any thing, it was for the communication of his Goodneſs, and diſplay of his Holineſs. He formed the Rational Creature to manifeſt his Holineſs in that Law whereby he was to be governed: Then deprive not God of the deſign of his own Glory.

We honour this Attribute,

1. When we make it the ground of our love to God. Not becauſe he is gracious to us, but holy in himſelf. As God honours it, in loving himſelf for it, we ſhould honour it, by pitching our Affections upon him chiefly for it. What renders God amiable to himſelf, ſhould render him lovely to all his Creatures. Iſa. 42.21. The Lord is well pleaſed for his righteouſneſs ſak… ▪ If the hatred of evil be the immediate reſult of a love to God, then the peculiar object or term of our love to God, muſt be that Perfection which ſtands in direct oppoſition to the hatred of evil. Pſal. 97.10. Ye that love the Lord, hate evil. When we honour his holineſs in every ſtamp and impreſſion of it; his Law, not principally becauſe of its uſefulneſs to us, its accommodateneſs to the order of the World, but for its innate Purity, and p. 557his People not for our intereſt in them, ſo much as for bearing upon them this glittering mark of the Deity, we honour then the Purity of the Law-giver, and the Excellency of the Sanctifier.

2. We honour it, when we regard chiefly the illuſtrious appearance of this in his Judgments in the World. In a caſe of Temporal Judgment, Moſes celebrates it in the Text: In a caſe of Spiritual Judgments, the Angels applaud it in Iſaiah. All his Severe proceedings are nothing but the ſtrong breathings of this Attribute. Purity is the flaſh of his revenging ſword. If he did not hate evil, his Vengeance would not reach the Committers of it: He is a Refiners fire in the day of his Anger**Mal. 3 ….Mal 3: By his ſeparating Judgments, he takes away the wicked of the earth like Droſs, Pſal. 119.119. How is his holineſs honoured, when we take notice of his ſweeping out the rubbiſh of the World: How he ſutes puniſhment to ſin, and diſcovers his hatred of the matter and circumſtances of the Evil, in the matter and circumſtances of the Judgment. This Perfection is legible in every ſtroke of his Sword; we honour it when we read the ſyllables of it, and not by ſtanding amaz'd only at the greatneſs and ſeverity of the Blow, when we read how holy he is in his moſt terrible Diſpenſations: For as in them God magnifies the greatneſs of his Power, ſo he ſanctifies himſelf; that is, declares the Purity of his Nature as a Revenger of all Impiety. Ezek. 38.22, 23. And I will plead againſt him with Peſtilence, and with Blood; and I will rain upon him, and upon his bands, and upon the people that are with him, an overflowing Rain and great Hail-ſtones, Fire and Brimstone. Thus will I magnifie my ſelf, and ſanctifie my ſelf.

3. We honour this Attribute, when we take notice of it in every accompliſhment of his Promiſe, and every grant of a Mercy. His Truth is but a branch of his Righteouſneſs, a ſlip from this Root. He is glorious in Holineſs in the account of Moſes, becauſe he led forth his People whom he had redeemed, Exod. 15.13. His People by a Covenant with their Fathers, being the God of Moſes, the God of Iſrael, and the God of their Fathers: Verſe 2. My God, and my Fathers God, I will exalt thee. For what? for his faithfulneſs to his Promiſe. The holineſs of God, which Mary, Luke 1.49. magnifies, is ſumm'd up in this, the help he afforded his Servant Iſrael in the remembrance of his mercy, as he ſpake to our Fathers, to Abraham and his Seed for ever, Verſe 54, 55. The certainty of his Co…enant Mercy depends upon an unchangeableneſs of his holineſs. What are**Iſa. 55.3.Isa 55:3 ſure mercies, are holy mercies in the Septuagint; and in Acts 13.34. which makes that Tr nſlation Canonical. His nearneſs to anſwer us when we call upon him for ſuc… Mercies, is a fruit of the holineſs of his Name and Nature. Pſal. 145.17. The Lord is holy in all his works; the Lord is nigh to all them that call upon him. Hannah, after a return of Prayer, ſets a particular mark upon this in her Song, 1 Sam. 2.2. There is none holy as the Lord; ſeparated from all Droſs, firm to his Covenant, and righteous in it to his Suppliants that confide in him, and plead his Word. When we obſerve the workings of this in every return of Prayer, we honour it; 'tis a ſign the Mercy is really a return of Prayer, and not a Mercy of courſe, bearing upon it only the Characters of a common Providence. This was the Perfection David would bleſs for the Catalogue of Mercies in Pſal. 103.1. &c, Bleſs his (holy) Name. Certainly one reaſon why ſincere Prayer is ſo delightful to him, is becauſe it puts him upon the exerciſe of this his beloved Perfection, which he ſo much delights to honour. Since God acts in all thoſe as the Governour of the World, we honour him not, unleſs we take notice of that Righteouſneſs which ſits him for a Governour, and is the inward Spring of all his Motions. Gen. 18.25. Shall not the Judge of all the Earth do right? It was his deſign in his pity to Iſrael, as well as the Calamities he intended againſt the Heathens, to be ſanctified in them; that is, declared holy in his Merciful, as well as his Judicial procedure††Ez. 36.21, …3.. Hereby God credits his Righteouſneſs, which ſeemed to be forgotten by the one, and contemned by the other‖‖Sanct. in loc., he removes by this all ſuſpicion of any unfaithfulneſs in him.

p. 5584. We honour this Attribute, when we truſt his Covenant, and Promiſe againſt outward Appearances. Thus our Saviour in the Prophecy of him**Pſal 22, 2, 3.4.Ps 22:2Ps 22:3Ps 22:4; when God ſeemed to bar up the Gates of his Palace againſt the entry of any more Petitions, This Attribute proves the ſupport of the Redeemers Soul; But thou art holy, Oh thou that inhabiteſt the Praiſes of Iſrael: As it refers to what goes before, it has been twice explain'd; as it refers to what follows, it is a ground of truſt, Thou inhabiteſt the Praiſes of Iſrael: Thou haſt had the Praiſes of Iſrael for many Ages for thy holineſs. How? Our Fathers truſted in thee, and thou didſt deliver them; They honoured thy holineſs by their truſt and thou didſt honour their Faith by a deliverance; thou alwaies hadſt a Purity that would not ſhame nor confound them. I will truſt in thee as thou art holy, and expect the breaking out of this Attribute for my good as well as my Predeceſſors; Our Fathers truſted in thee &c.

5. We honour this Attribute, when we ſhew a greater Affection to the marks of his holineſs in times of the greateſt Contempt of it. As the Pſalmiſt, Pſal. 119.126, 127. They have made void thy Law, therefore I love thy Commandments above Gold. While they ſpurn at the Purity of thy Law, I will value it above the Gold they poſſeſs; I'le eſteem it as Gold, becauſe others count it as Droſs: By their ſcorn of it, my love to it ſhall be the warmer, and my hatred of iniquity ſhall be the ſharper: The diſdain of others ſhould enflame us with a zeal and fortitude to appear in the behalf of his deſpiſed Honour. We honour this Holineſs many other ways; by preparation for our addreſſes to him out of a ſenſe of his purity: When we imitate it; As he honours us by teaching us his Statutes **Pſal. 119.135.Ps 119:135; ſo we honour him by learning and obſerving them. When we beg of him to ſhew himſelf a Refiner of us, to make us more conformable to him in holineſs, and bleſs him for any communication of it to us, it render us beautiful and lovely in his ſight.

To conclude; To honour it is the way to engage it for us: To give it the glory of what it hath done by the arm of power for our reſcue from Sin, and beating down our Corruptions at his feet, is the way to ſee more of its marvellous works, & behold a clearer brightneſs. As unthankfulneſs makes him withdraw his Grace**Rom. 1.21, 24.Rom 1:21Rom 1:24, ſo glorifying him cauſes him to impart it. God honours men in the ſame way they honour him: When we honour him by acknowledging his Purity, he will honour us by communicating of it to us. This is the way to derive a greater excellency to our Souls.

3. Exhortation. Since holineſs is an eminent Perfection of the Divine Nature, let us labour after a Conformity to God in this Perfection. The Nature of God is preſented to us in the Scripture, both as a pattern to imitate, and a Motive to perſwade the Creature to holineſs.‖‖i Joh. 3.3. Matth. 5.48. Lev. 11.44. 1 Pet. 1.15, 16.1 John 3:3Matt 5:48Lev 11:441 Pet 1:151 Pet 1:16. S…nce it is therefore the Nature of God, the more our Natures are beautified with it, the more like we are to the Divine Nature. 'Tis not the pattern of Angels, or Arch-angels, that our Saviour or his Apoſtle propoſeth for our imitation, but the original of all Purity, God himſelf: The ſame that created us, to be imitated by us. Nor is an equal degree of Purity enjoyned us; though we are to be pure, and perfect, and merciful as God is, yet not eſſentially ſo; for that would be to command us an impoſſibility in itſelf; as much as to order us to ceaſe to be Creatures, and commence Gods. No Creature can be eſſentially holy but by participation from the chief Fountain of holineſs; but we muſt have the ſame kind of holineſs, the ſame truth of holineſs. As a ſhort line may be as ſtraight as another, though it parallel it not in the immenſe length of it: A copy may have the likeneſs of the Original, though not the ſame Perfection: We can not be good, without eying ſome exemplar of goodneſs as the Pattern. No pattern is ſo ſutable as that which is the higheſt Goodneſs and Purity. That Limner that would draw the moſt excellent piece, fixes his eyes upon the moſt perfect Pattern. He that would be a good Orator, or Poet, or Artificer, conſiders ſome perſon moſt excellent in each kind, as the Object of his imitation. Who ſo ſit as God to be viewed, as the pattern of holineſs, in our intendment of, and endeavor after holineſs? The Stoicks, one of the beſt ſects of Philoſophers, adviſed their Diſciples to pitch upon ſome eminent example of Vertue, according to which to form their lives; as Socrates &c. But true holineſs doth not only endeavour to live the life of a good man, but chuſes to live a divine life: As before the man was alienated from the life of God ††Eph. 4.1….Eph 4:1, ſo upon his return he aſpires after the p. 559life of God. To endeavour to be like a good man, is to make one Image like another; to ſet our Clocks by other Clocks, without regarding the Sun: But true holineſs conſiſts in a likeneſs to the moſt exact Sampler. God being the firſt Purity, is the Rule as well as the Spring of all Purity in the Creature, the chief and firſt Object of Imitation. We diſown our ſelves to be his Creatures, if we breath not after a reſemblance to him in what he is imitable. There was in man, as created according to God's Image, a natural appetite to reſemble God: It was at firſt planted in him by the Authour of his Nature. The Devils temptation of him by that Motive to tranſgreſs the Law, had been as an Arrow ſhot againſt a b azen Wall, had there not been a deſire of ſome likeneſs to his Creator engraven upon him**Gen. 3.5.Gen 3:5: It would have had no more influence upon him, than it could have had upon a meer Animal. But man miſtook the term; he would have been like God in knowledge, whereas he ſhould have affected a greater reſemblance of him in Purity. O that we could exemplify God in our Nature! Precepts may inſtruct us more, but Examples affect us more; one directs us, but the other attracts us. What can be more attractive of our imitation, than that which is the Original of all Purity both in Men and Angels?

This conformity to him conſiſts in an imitation of him,

1. In his Law. The Purity of his Nature was firſt viſible in this Glaſs; hence 'tis called a holy Law, Rom. 7.12. a pure Law, Pſal. 19.8. Holy and pure, as it is a Ray of the pure Nature of the Law-giver. When our Lives are a Comment upon his Law, they are expreſſive of his Holineſs: We conform to his Holineſs, when we regulate our ſelves by his Law, as it is a Tranſcript of his Holineſs: We do not imitate it, when we do a thing in the matter of it agreeable to that holy Rule, but when we do it with reſpect to the Purity of the Law-giver beaming in it. If it be agreeable to God's will, and convenient for ſome deſign of our own, and we do any thing only with a reſpect to that deſign, we make not God's Hol…neſs diſcovered in the Law our Rule, but our own conveniency: 'Tis not a conformity to God, but a conformity of our Actions to Self. As in abſtinence from intemperate Courſes, not becauſe the holineſs of God in his Law hath preſcrib'd it, but becauſe the health of our Bodies, or ſome noble Contentments of life require it; then it is not God's holineſs that is our Rule, but our own ſecurity, conveniency, or ſome thing elſe which we make a God to our ſelves.

It muſt be a real conformity to the Law: Our holineſs ſhould ſhine as really in the practiſe, as God's Purity doth in the Precept. God hath not a pretence of Purity in his Nature, but a reality: 'Tis not only a ſuddain boiling up of an admiration of him, or a ſtarting wiſh to be like him, from ſome ſuddain impreſſion upon the Fancy, (which is a meer temporary blaze) but a ſetled temper of Soul, loving every thing that is like him, doing things out of a firm deſire to reſemble his Purity in the Copy he hath ſet; not a reſting in Negatives, but aſpiring to Poſitives; Holy and harmleſs are diſtinct things: They were diſtinct qualifications in our High Prieſt in his Obedience to the Law††Heb. 7.26.Heb 7:26, ſo they muſt be in us.

2. In his Chriſt. As the Law is the Tranſcript, ſo Chriſt is the Image of his Holineſs: The glory of God is too dazling to be beheld by us: The acute eye of an Angel is too weak to look upon that bright Sun without covering his Face: We are much too weak to take our Meaſures from that Purity which is infinite in his Nature. But he hath made his Son like us, that by the imitation of him in that temper, and ſhadow of human Fleſh, we may arrive to a reſemblance of him‖‖2 Cor. 3.18.2 Cor 3:18. Then there is a conformity to him, when that which Chriſt did is drawn in lively Colours in the Soul of a Chriſtian; when as he died upon the Croſs we dye to our ſins; as he roſe from the Grave, we riſe from our Luſts; as he aſcended on high, we mount our Souls thither: When we expreſs in our lives what ſhined in his, and exemplifie in our hearts what he acted in the world, and become one with him, as he was ſeparate from ſinners. The holineſs of God in Chriſt is our ultimate pattern: As we are not only to believe in Chriſt, but by Chriſt in God **John 14.1.John 14:1, ſo we are not only to imitate Chriſt, but the holineſs of God as diſcovered in Chriſt.

And to enforce this upon us, let us conſider

1. 'Tis this only wherein he commands our imitation of him. We are not commanded to be mighty and wiſe, as God is mighty and wiſe; but be holy as I am holy. p. 560The declarations of his power are to enforce our ſubjection; thoſe of his wiſdom to encourage our direction by him; but this only to attract our imita…ion. When he ſaith, I am holy, the immediate inference he makes, is be yee ſo too, which is not the proper inſtruction from any other Perfection††In … ſaith … foreign.. Man was created by Divine Power, and harmoniz'd by Divine Wiſdom, but not after them, or according to them, as the true Image; this was the Prerogative of Divine Holineſs, to be the Pattern of his Rational Creature‖‖Eph. 4.24. Col. 3.1….Eph 4:24Col 3:1: Wiſdom and Power were ſubſervient to this, the one as the Penſil, the other as the Hand that mov'd it. The condition of a Creature is too mean to have the communications of the Divine Eſſence, the true Impreſſions of his Righteouſneſs and Goodneſs we are only capable of. 'Tis only in thoſe moral Perfections we are ſaid to reſemble God. The Devils, thoſe impure and ruin'd Sp…rits, are nearer to him in ſtrength and knowledge than we are; yet in regard of that natural and intellectual Perfection, never counted like him, but at the greateſt diſtance from him, becauſe at the greateſt diſtance from his Purity. God values not a natural Might, nor an acute Underſtanding, nor vouchſafes ſuch Perfections the glorious Title of that of his Image.**Eugub. … de perenni Philos. Lib. 6. cap 6. Plutarch ſaith, God is angry with thoſe that imitate his Thunder or Lightning, his works of Majeſty, but delighted with thoſe that imitate his Vertue. In this only we can never incur any reproof from him, but for falling ſhort of him and his glory. Had Adam endeavour'd after an imitation of this, inſtead of that of Divine Knowledge, he had eſcap'd his fall, and preſerv'd his ſtanding; And had Lucifer wiſh'd himſelf like God in this, as well as his Dominion, he had ſtill been a glorious Angel, inſtead of being now a ghaſtly Devil: To reach after a Union with the Supream Being in regard of holineſs, is the only generous and commendable Ambition.

2. This is the prime way of honouring God. We do not ſo glorifie God by elevated Admirations, or eloquent Expreſſions, or pompous Services of him, as when we aſpire to a converſing with him with unſtained Spirits, and live to him in living like him. The Angels are not called holy for applauding his Purity, but conforming to it. The more perfect any Creature is in the rank of Beings, the more is the Creator honoured; As it is more for the honour of God to create an Angel or Man, than a meer Animal; becauſe there are in ſuch, clearer Characters of Divine power and goodneſs, than in thoſe that are Inferiour. The more perfect any Creature is morally, the more is God glorified by that Creature; tis a real declaration that God is the beſt and moſt amiable Being; that nothing beſides him is valuable, and worthy to be the Object of our imitation. 'Tis a greater honouring of him, than the higheſt acts of Devotion, and the moſt religious bodily Exerciſe, or the ſinging this Song of Moſes in the Text, with a triumphant ſpirit. As it is more the honour of a Father to be imitated in his Vertues by his Son, than to have all the glavering Commendations by the Tongue or Pen of a vicious and debauch'd Child. By this we honour him in that Perfection which is deareſt to him, and counted by him as the chiefeſt glory of his Nature. God ſeems to accept the glorifying this Attribute, as if it were a real addition to that holineſs which is infinite in his Nature, and becauſe infinite, cannot admit of any increaſe: And therefore the word ſanctified is uſed inſtead of glorified. Iſa. 8.13. Sanctifie the Lord of Hoſts himſelf, and let him be your fear, and let him be your dread. And Iſa. 29.23. They ſhall ſanctifie the holy One of Jacob, and fear the God of Iſrael. This ſanctification of God is by the fear of him, which ſignifies in the Language of the Old Teſtament, a reverence of him, and a righteouſneſs before him. He doth not ſay, when he would have his Power or Wiſdom glorified, empower me, or make me wiſe; but when he would have holineſs glorified by the Creature, 'tis ſanctifie me; that is, manifeſt the purity of my Nature by the holineſs of your lives: But he expreſſeth it in ſuch a term, as if it were an addition to this infinite Perfection; ſo acceptable it is to him, as if it were a contribution from his Creature for the inlarging an Attribute ſo pleaſing to him, and ſo glorious in his Eye. 'Tis as much as in the Creature lies, a preſerving the life of God, ſince this Perfection is his Life; and that he would as ſoon part with his Life as part with his Purity. It keeps up the Reputation of God in the World, and attracts others to a love of him; whereas unworthy carriages defame God in the eyes of men, and bring up an ill report of him, as if he were ſuch a one as thoſe that profeſs him, and walk unſutably to their Profeſſion, appear to be.

p. 5613. This is the excellency and beauty of a creature The title of beauty is given to it in Pſal. 110.3. beauties in the plural number, as comprehending in it all other beauties whatſoever. What is a Divine excellency can not be a Creatures Deformity: The natural beauty of it is a repreſentation of the Divinity; and a holy man ought to eſteem himſelf excellent, in being ſuch in his meaſure as his God is, and puts his principal felicity in the poſſeſſion of the ſame purity in Truth. This is the refin'd Complexion of the Angels that ſtand before his Throne. The Devils loſt their comlineſs when they fell from it. It was the honour of the humane Nature of our Saviour, not only to be united to the Deity, but to be ſanctified by it. He was fairer than all the Children of men, becauſe he had a holineſs above the Children of men: Grace was poured into his lips, Pſal. 45.2. It was the Jewel of the reaſonable Nature in paradiſe: Conformity to God was mans original happineſs in his created ſtate, and what was naturally ſo, cannot but be immutably ſo in its own Nature. The beauty of every copyed thing conſiſts in its likeneſs to the Original: Every thing hath more of lovelineſs, as it hath greater impreſſions of its firſt Pattern: In this regard holineſs hath more of beauty on it, than the whole Creation, becauſe it partakes of a greater excellency of God than the Sun, Moon, and Stars No greater glory can be, than to be a conſpicuous and viſible Image of the inviſible, and holy, and bleſſed God. As this is the ſplendor of all the Divine Attributes, ſo it is the flower of all a Chriſtians Graces, the Crown of all Religion: 'Tis the glory of the Spirit. In this regard the Kings Daughter is ſaid to be all glorious within **Pſal. 45.13.Ps 45:13. 'Tis more excellent than the ſoul itſelf, ſince the greateſt ſoul is but a deformed piece without it: (A Diamond without luſtre ††Vaughan p. 4, 5..) What are the noble faculties of the Soul without it, but as a curious ruſty Watch, a delicate heap of Diſorder and confuſion? 'Tis impoſſible there can be beauty, where th…re are a multitude of ſpots and wrinkles that blemiſh a Countenance‖‖Eph. 5.27.Eph 5:27. It can never be in its true brightneſs, but when it is perfect in Purity, when it regains what it was poſſeſſed of by Creation, and diſpoſſeſſed of by the fall, and recovers its primitive temper. We are not ſo beautiful by being the work of God, as by having a ſtamp of God upon us. Worldly greatneſs may make men honourable in the ſight of creeping worms. Soft lives, ambitious reaches, luxurious pleaſures, and a pompous Religion render no man excellent and noble in the ſight of God: This is not the excellency and nobility of the Deity which we are bound to reſemble: Other lines of a Divine Image muſt be drawn in us to render us truly excellent.

4. 'Tis our life. What is the life of God, is truly the life of a rational Creature**Amirald. in Heb. p. 101, 102.. The life of the body conſiſts not in the perfection of its Members, and the integrity of its Organs, theſe remain when the body becomes a Carcaſs; but in the preſence of the Soul, and its vigorous animation of every part, to perform the diſtinct offices belonging to each of them. The life of the Soul conſiſts not in its being, or ſpiritual ſubſtance, or the excellency of its Faculties of underſtanding and will, but in the moral and becoming operations of them. The ſpirit is only life becauſe of righteouſneſs **Rom. 8.10.Rom 8:10. The Faculties are turned by it, to acquit themſelves in their functions, according to the will of God; the abſence of this doth not only deform the Soul, but in a ſort annihilate it, in regard of its true eſſence and end: Grace gives a Chriſtian being, and a want of it is the want of a true being, Cor. 1.15.10. When Adam deveſted himſelf of his original righteouſneſs, he came under the force of the threatning, in regard of a ſpiritual death: Every perſon is morally dead whiles he lives an unholy life††1. Tim. 5, 6.1 Tim 5:6. What life is to the body, that is righteouſneſs to the Spirit; and the greater meaſure of holineſs it hath, the more of life it hath, becauſe it is in a greater nearneſs, and partakes more fully of the fountain of life. Is not that the moſt worthy life, which God makes moſt account of, without which his life could not be a pleaſant and bleſſed life, but a life worſe than death? What a miſerable life is that of the men of the World, that are carried with greedy inclinations to all manner of unrighteouſneſs, whither their intereſts or their luſts invite them? The moſt beautiful body is a Carcaſs, and the moſt honorable perſon hath but a brutiſh life‖‖Pſal. 49.20.Ps 49:20; miſerable Creatures when their life ſhall be extinct without a Divine rectitude, when all other things will vaniſh as the ſhadows of the night at the appearance of the Sun.

p. 562Holineſs is our life.

5. 'Tis this only fits us for Communion with God. Since it is our beauty and our life, without it, what Communion can an excellent God have with deformed Creatures, a living God with dead Creatures? Without Holineſs none ſhall ſee God, Heb. 12.14. The Creature muſt be ſtript of his Unrighteouſneſs, or God of his Purity, before they can come together. Likeneſs is the ground of Communion and of Delight in it: The oppoſition between God and unholy Souls, is as great as that between light and darkneſs **1 John 1.6.1 John 1:6. Divine fruition is not ſo much by a union of Preſence, as a union of Nature. Heaven is not ſo much an outward, as an inward life; the foundation of Glory is laid in Grace; a reſemblance to God is our vital happineſs, without which the Viſion of God would not be ſo much as a cloudy and ſhadowy happineſs, but rather a torment than a felicity; unleſs we be of a like nature to God, we cannot have a pleaſing fruition of him. Some Philoſophers think, that if our Bodies were of the ſame nature with the Heavens, of an Ethereal Subſtance, the nearneſs to the Sun would cheriſh, not ſcorch us. Were we partakers of a Divine nature, we might enjoy God with delight; whereas remaining in our unlikeneſs to him, we cannot think of him, and approach to him without terrour. As ſoon as ſin had ſtript man of the Image of God, he was an Exile from the comfortable preſence of God, unworthy for God to hold any correſpondence with: He can no more delight in a defiled perſon, than a man can take a Toad into intimate converſe with him; he would hereby diſcredit his own Nature, and juſtifie our Impurity. The holineſs of a Creature only prepares him for an eternal conjunction with God in glory. Enoch's walking with God, was the cauſe of his being ſo ſoon wafted to the place of a full fruition of him; he hath as much delight in ſuch, as in Heaven it ſelf; one is his Habitation as well as the other: The one is his habitation of Glory, and the other is the houſe of his Pleaſure: If he dwell in Zion, it muſt be a holy Mountain **Joel 3.17.Joel 3:17, and the Members of Zion muſt be upheld in their rectitude and integrity, before they be ſet before the face of God for ever ††Pſal. 41.12.Ps 41:12. Such are ſtil'd his Jewels, his Portion, as if he lived upon them, as a man upon his Inheritance. As God cannot delight in us, ſo neither can we delight in God without it. We muſt purifie our ſelves as he is pure, if we expect to ſee him as he is in the comfortable glory and beauty of his Nature‖‖1 Joh. 3.2, 3.1 John 3:21 John 3:3, elſe the ſight of God would be terrible and troubleſome: We cannot be ſatisfied with the likeneſs of God at the Reſurrection, unleſs we have a righteouſneſs wherewith to behold his face **Pſal. 17.15.Ps 17:15. 'Tis a vain imagination in any to think that Heaven can be a place of happineſs to him, in whoſe eye the Beauty of Holineſs, which fills and adorns it, is an unlovely thing: Or that any can have a ſatisfaction in that Divine Purity which is loathſome to him in the imitations of it. We cannot enjoy him, unleſs we reſemble him; nor take any pleaſure in him if we were with him, without ſomething of likeneſs to him.

Holineſs fits us for Communion with God.

6. We can have no evidence of our Election and Adoption without it. Conformity to God in Purity, is the fruit of electing Love, Eph. 1.4. He hath choſen us that we ſhould be holy. The goodneſs of the Fruit evidenceth the nature of the Root: This is the Seal that aſſures us the Patent is the Authentick Grant of the Prince. Whatſoever is holy, ſpeaks itſelf to be from God; and whoſoever is holy, ſpeaks himſelf to belong to God. This is the only evidence that we are born of God **1 Joh. 2.29.1 John 2:29. The ſubduing our ſouls to him, the forming us into a reſemblance to himſelf, is a more certain ſign we belong to him, than if we had with Iſaiah ſeen his glory in the Viſion with all his train of Angels about him. This juſtifies us to be the ſeed of God, when he hath as it were taken a ſlip from his own Purity, and engrafted it in our Spirits: He can never own us for his Children without his mark, the ſtamp of holineſs. The Devils ſtamp is none of Gods Badge. Our ſpiritual extraction from him is but pretended, unleſs we do things worthy of ſo illuſtrious a Birth, and becoming the honour of ſo great a Father: What evidence can we elſe have of any child-like love to God, ſince the proper act of love is to imitate the Object of our Affections?

p. 563And that we may be in ſome meaſure like to God in this excellent Perfection;

1. Let us be often viewing and ruminating on the holineſs of God, eſpecially as diſcovered in Chriſt: Tis by a believing meditation on him, that we are changed into the ſame image ††Cor. 3.18.. We can think often of nothing that is excellent in the World, but it draws our Faculties to ſome kind of ſutable operation; and why ſhould not ſuch an excellent Idea of the holineſs of God in Chriſt perfect our underſtandings, and awaken all the powers of our Souls to be formed to actions worthy of him? A Painter employed in the limning ſome excellent Piece, has not only his Pattern before his eyes, but his eye frequently upon the Pattern, to poſſeſs his fancy to draw forth an exact reſemblance. He that would expreſs the Image of God, muſt imprint upon his Mind the purity of his Nature; Cheriſh it in his thoughts, that the excellent beauty of it may paſs from his Underſtanding to his Affections, and from his Affections to his Practiſe. How can we ariſe to a conformity to God in Chriſt, whoſe moſt holy nature we ſeldom glance upon, and more rarely ſink our Souls into the depths of it by meditation? Be frequent in the meditation of the holineſs of God.

2. Let us often exerciſe our ſelves in acts of love to God, becauſe of this Perfection. The more adoring thoughts we have of God, the more delightfully we ſhall aſpire to, & more raviſhingly catch after any thing, that may promote the more full draught of his Divine Image in our hearts. What we intenſly affect, we deſire to be as near to as we can, and to be that very thing rather than our ſelves. All imitations of others, ariſe from an intenſe love to their perſons or excellency. When the Soul is raviſht with this Perfection of God, it will deſire to be united with it; to have it drawn in it, more than to have its own being continued to it. It will deſire and delight in its own being, in order to this heavenly and ſpiritual work. The impreſſions of the Nature of God upon it, and the imitations of the Nature of God by it, will be more deſirable than any natural perfection whatſoever. The Will in loving is rendred like the object beloved; is turned into its nature††Amor naturam induit & mores imbibit rei amat…e., and imbibes its qualities. The Soul by loving God, will find it ſelf more and more transform'd into the Divine Image, whereas ſlighted enſamples are never thought worthy of Imitation.

3. Let us make God our end. Every mans mind forms itſelf to a likeneſs to that which it makes its chief end. An earthy Soul is as droſſy as the Earth he gapes for: An ambitious Soul is as elevated as the honour he reaches at: The ſame Characters that are upon the thing aimed at, will be imprinted upon the Spirit of him that aims at it. When God and his glory are made our end, we ſhall find a ſilent likeneſs paſs in upon us; the Beauty of God will by degrees enter upon our Souls.

4. In every deliberate action, let us reflect upon the Divine Purity as a pattern. Let us examine whither any thing we are prompted unto, bear an impreſſion of God upon it: Whether it looks like a thing, that God himſelf would do in that caſe, were he in our Natures and in our Circumſtances. See whether it hath the livery of God upon it, how congruous it is to his Nature: whether, and in what manner the holineſs of God can be glorified thereby; and let us be induſtrious in all this: For can ſuch an imitation be eaſy which is reſiſted by the conſtant aſſaults of the Fleſh, which is diſcouraged by our own ignorance, and depreſt by our faint and languiſhing Deſires after it? O! happy we, if there were ſuch a Heart in us.

4. A fourth Exhortation. If holineſs be a Perfection belonging to the Nature of God; then, where there is ſome weak conformity to the holineſs of God, let us labour to grow up in it, and breath after fuller meaſures of it. The more likeneſs we have to him, the more love we ſhall have from him. Communion will be ſutable to our imitation; his love to himſelf in his Eſſence, will caſt out beams of love to himſelf in his Image. If God loves holineſs in a lower meaſure, much more will he love it in a higher degree, becauſe then his Image is more illuſtrious and beautiful, and comes nearer to the lively lineaments of his own Infinite Purity. Perfection in any thing is more lovely and amiable than Imperfection in any ſtate; and the nearer any thing arrives to Perfection, the further are thoſe things ſeparated from it which might Cool an affection to it. An increaſe in holineſs is attended with a manifeſtation of his love, Joh. 14.21. He that hath my Commandments, and keeps them, he it is that loves me, and he ſhall be loved of my p. 564Father, and I will love him, and I will manifest my ſelf to him: Tis a teſtimony of love to God, and God will not be behind hand with the Creature in kindneſs: He loves a holy man for ſome reſemblance to him in his Nature; but when there is an abounding in Sanctified diſpoſitions ſutable to it, there is an increaſe of ſavour: The more we reſemble the Original, the more ſhall we enjoy the bleſſedneſs of that Original: As any partake more of the Divine likeneſs, they partake more of the Divine happineſs.

5. Exhortation. Let us carry our ſelves holily in a ſpiritual manner in all our religious approaches to God; Pſal. 93.5. Holineſs becomes thy houſe, O Lord, for ever. This Attribute ſhould work in us a deep and reverential reſpect to God. This is the reaſon rendred why we ſhould worſhip at his foot-ſtool, in the loweſt poſture of humility proſtrate before him, becauſe he is holy ††Pſal. 99.5.Ps 99:5. Shooes muſt be put off from our feet, Exod. 3.5. that is, Luſts from our Affections, every thing that our ſouls are clogged and bemired with, as the Shooe is with dirt. He is not willing we ſhould offer to him an impure ſoul, mired hearts, rotten carcaſſes, putrified in vice, rotten in iniquity: Our Services are to be as free from prophaneſs, as the ſacrifices of the Law were to be free from ſicklineſs or any blemiſh. Whatſoever is contrary to his Purity is abhorred by him, and unlovely in his ſight, and can meet with no other ſucceſs at his hands, but a diſdainful turning away both of his eye and ear‖‖Iſa. 1.15.Isa 1:15. Since he is an Immenſe purity, he will reject from his preſence, and from having any communion with him, all that which is not conformable to him; as light chaſes away the darkneſs of the night, and will not mix with it. If we ſtretch out our hands towards him, we muſt put iniquity farr away from us**Job. 11.13, 14.Job 11:13Job 11:14; the fruits of all Service will elſe drop off to nothing. Then ſhall the offering of Judah and Jeruſalem be pleaſant to the Lord; When? when the heart is purged by Chriſt ſitting as a purifier of ſilver ††Mal. 3.3, 4.Mal 3:3Mal 3:4. Not all the Incenſe of the Indies yield him ſo ſweet a Savour, as one ſpiritual act of worſhip from a heart eſtranged from the vileneſs of the World, and raviſht with an affection to, and a deſire of imitating the Puririty of his Nature.

6. Exhortation. Let us addreſs for holineſs to God the fountain of it. As he is the Author of bodily life in the Creature, ſo he is the Author of his own life, the life of God in the ſoul. By his holineſs he makes men holy, as the Sun by his light enlightens the Air. He is not only the Holy One, but our holy One‖‖Iſa. 43.15.Isa 43:15: The Lord that ſanctifies us, Levit. 20.8. As he hath mercy to pardon us, ſo he hath holineſs to purify us, the excellency of being a Sun to comfort us and a Shield to protect us, giving Grace and Glory **Pſal 84.11.Ps 84:11. Grace whereby we may have Communion with him to our comfort, and ſtrength againſt our ſpiritual enemies for our defence; Grace as our preparatory to glory, and Grace growing up till it ripen in Glory. He only can mould us into a Divine frame. The great Original can only derive the excellency of his own Nature to us. We are too low, too lame to lift up our ſelves to it; too much in love with our own Deformity, to admit of this Beauty without a heavenly power inclining our deſires for it, our affections to it, our willingneſs to be partakers of it. He can as ſoon ſet the beauty of Holineſs in a deformed heart, as the beauty of Harmony in a confuſed maſs when he made the World. He can as ſoon cauſe the light of Purity to riſe out of the darkneſs of Corruption, as frame glorious ſpirits out of the inſufficiency of nothing. His beauty doth not decay, he hath as much in himſelf now as he had in his eternity: He is as ready to impart it, as he was at the Creation; only we muſt wait upon him for it, and be content to have it by ſmall meaſures and degrees. There is no fear of our ſanctification, if we come to him as a God of holineſs, ſince he is a God of peace, and the breach made by Adam is repaired by Chriſt, Theſ. 1.5.23. And the very God of peace ſanctify you wholly, &c. He reſtores the ſanctifying ſpirit which was withdrawn by the Fall, as he is a God pacified and his holineſs righted by the Redeemer. The beauty of it appears in its ſmiles upon a man in Chriſt, and is as ready to impart it ſelf to the reconcil'd Creature, as before Iuſtice was to puniſh the rebellious one. He loves to ſend forth the ſtreams of this perfection into created Chanels, more than any elſe. He did not deſign the making the Creature ſo powerfull as he might, becauſe power is not ſuch an excellency in its own Nature, but as it is conducted and managed by ſome other excellency. Power is indifferent and may be uſed well p. 565or ill according as the poſſeſſor of it is righteous or unrighteous. God makes not the Creature ſo powerful as he might, but he delights to make the Creature that waits upon him as holy as it can be, beginning it in this world and ripening it in the other: 'Tis from him we muſt expect it, and from him that we muſt begg it, and draw Arguments from the holineſs of his Nature to move him to work holineſs in our Spirits: We cannot have a ſtronger plea. Purity is the favourite of his own Nature; and delights itſelf in the reſemblances of it in the Creature. Let us alſo go to God, to preſerve what he hath already wrought and imparted. As we cannot attain it, ſo we cannot maintain it without him. God gave it Adam, and he loſt it: When God gives it us, we ſhall loſe it without his influencing and preſerving Grace: The chanel will be without a Stream, if the Fountain do not bubble it forth; and the ſtreams will vaniſh, if the Fountain doth not conſtantly ſupply them. Let us apply our ſelves to him for holineſs as he is a God glorious in holineſs: By this we honour God, and advantage our ſelves.