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Chap. 3. hath linked it in with Christ, Promises, Faith, Heaven,

and Salvation, that no man can or may enjoy the one without the other ; till Christ can be divided , his Sacrifice from his Scepter; till Promises can be rent off from the holy Precepts , to which they are annexed ; till a vital Faith can cease to do its fun&tion in acts of obedience ; till the holy Heavens can admit an unclean thing into them: till then, an unholy person cannot arrive at Happiness. In all this we see, how high a respect God hath for Holiness.

Now what remains, but that Christians, who have this glorious Attribute set before them, should be think themselves, what manner of persons they ought to be. God acts like himself; Should not they do fo? their decorum stands in an holy Assimilation to him. Christianity is, as an Ancient hath it, asi duelamus, a likeness to God, to be after him in his imitable Perfedions : to be loving, merciful, holy, patient, as He is, is to be, and act like themselves. One Virtue of God or other should be still breaking forth from them, to tell the World that they are Christians: Their finite love and mercy to fellow-creatures, Thould speak their sense of that infinite love and mercy which they have tasted of: Their patience under injuries should carry a resemblance of those Riches of goodness and forbearance, which God hath spent upon themselves: All their holy Graces should appear as so many Rays and little Images of Him, who is the great Fountain and pattern of Holiness. For them to walk worthy of God, and in imitation of him, is to walk condecently to themselves, and in correspondence to Christianity. Again, God doth all

things for Himself, his own Glory, and this must be Chap. 3. the aim of Christians : To be a Center to themselves, they must not do it; an higher and nobler End than God himself cannot be. It is naturally just, that He, who is the

first Principle of all things, should be the last End. That Axiom, That God in all things must be glorified, is fundamental Divinity; that is the very thing, which they must look to as their ultimate scope. They fhould put away the by-glances at Self, and the unbecoming Squints at base and false Ends; that they may have a fingle Eye, and a pure Intention to the true and great End of all things. This is the very life and marrow of Religion : it fan&tifies holy Duties; it fpiritualizes civil and natu- ral Actions ; it elevates the life unto the great Center of all things, and by consecrating the Actions unto God, gives them a kind of Immortality. It transforms the Soul into a deiformity or divine Nature, that it becomes one fpirit with the Lord, and falls in with the same Will and End with him. IF: we will be fike Christians, the frame of our heart must be above the interests of flesh and felf. All those things which are off from the true End and Cepter, must be in our eyes as fo many impertinent follies : the whole of our hearts and lives must be under a consecration to that Erernal Defign, The Glory of God blefled for ever. Moreover, God hath : an hatred of fin, and a love of Holiness; and what is the work of Christians, but to follow him? Sin is fo vile an evil, that it cannot but be worthy of hatred. To the holy God and his Attributes it is meer enmity and rebellion ; to the World it is a Curse, a blast of Vanity ; to the Soul an Ataxy,

tur:

Chap. 3. turpitude, and corruption; to the Lord Christ as

Nails, a bloody Cross, and Cup of Wrath. A horrible evil it is, and to be hated accordingly; a meer evil without mixture of good., and to be hated with a pure hatred without mixture of Love. An All-evil opposite to God the All-goodness, and to be hated with all-hatred : not a drop or degree of hatred should be let out upon any thing elle. All of it in the most intense degree and measure should be poured out upon it ; in what place or time foever it be, still it is evil, and upon that account to be hated perpetually and in all places. And indeed, if we do bethink our felves, the groans of the poor creatures, which are constant and everywhere round about us, do very strongly move us hereunto ; the blots and turpitudes upon our own Souls tell us, that we must hate it, as much as we love the beauty and glory of our immortal Spirits. The bloud and wounds of our dear Saviour, cry out for Justice and Vengeance to be executed upon it. And, if we have any love for him, we must crucifie it and cast it away as an accursed thing. On the other hand, Holiness cannot but be a fit Object for our love. It is a pure thing let down from Heaven ; and, if our love be there, it can do no less than embrace so divine an off-spring as that is.

that is. It is the very rectitude and true temper of Souls, that which sets them in a right posture towards God and all holy things: and for that reason, more love is to be set upon it, than that which is due to our own Souls. Though in man it be but a little Ray or spark; yet, because of its divine Nature , it doth in little resemble him, who is all Holiness and Purity; and upon that account, our love, which in its Chap. 3.

, portion be due to it. The amiableness of it in the Letter, made the Holy man cry out, Oh how I love thy Law! Psalm 119. 97 ; and how illustrious and attractive must it be, when it is in its proper Ubi, living and breathing in the spirits of men ? Rather than it should not revive there, God would be manifest in the flesh, and die in it. And how should we die to our felves and the World, that it may live in us? Which, when it doth, we live indeed, and that a life more divine and of higher Excellency, than is the life of meer Sense or Reason į nay, this life is complicated with Happiness, and makes us meet for life Eternal. If we would live for ever in Bliss and Glory, we must follow after Holiness ; heart and life must be consecrated unto God, else Heaven will not be capable to receive us, nor shall we be fit to enter in there.

CHA P.

42 Chap, 4.

CHA P. I V.

ours.

Gods Punitive Justice asserted from Scripture and Na

ture. It was necessary that there should be a Satij faction for Sin : Rectoral Justice required it. Un.. less Christs Sufferings were satisfactory, no good account can be given of them. It's not enough to say, That he was an Example of Patience; That he confirmed the Covenant ; That Gods immense Love was manifested therein, or that his Refurrection assured

Gods Justice appears, in that He, though of infinite Mercy, inflicted those Sufferings on Christ; In that Christ, the Patient, was Man, the Son of God, an holy Innocent One ; In that the Sufferings of Christ were proportionable to the finming-powers in Man; To the Law; To the fin and sufferings of

World. The fruits of his Sufferings us to Himself, and as to Us. The Dreadfulness of sin, in respect of the Sufferings of Christ, and the miserable end of impenitent Šinners.

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ditatrix in Deo

AVING discoursed of Gods Holiness I

now come to his Vindictive Justice ; which, as a learned man faith, is a Branch or Emanation

from the other. That pure Essence which cannot Justitia vin. but hate fin, must needs have a propensity to puSanétitatis enish it. That propensity cannot be separated from fumma rectity the hatred of sin, nor that hatred from infinite Redamel, m..Etitude. The Socinians, that they might raze Christs mégpoia, Tur- Satisfaction to the very foundation, deny this Atret. de facil: tribute : This Justice, say they, is not an Attri

bute

.

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