Holiness is not to be described or understood without its proper Object, which doth essentially Constitute it. Its no true description which omitteth it.
14. The Object of Holiness, Primary, Immediate and proper is GOD himself. The secondary and remoter Object, is the Impressions, Image or Glory of God in his works.
15. GOD is the object and terminus of our Holiness, as in his Divine Perfections, so in his three grand Relations, as he is our Efficient, Dirigen• and Final Cause; And in his three great Relations to his Intellectual Creatures, as he is our Owner our Ruler, and our Lover or Benefactor, All comprised in the word [Father:] And this on the Fundamental Relation and work, of his being our Creator, Redeemer and Sanctifier.
16. Our Holiness therefore is our answerable threefold Relation to God, that we be, sui, subditi, amatores, his Own, his Subjects and his Lovers; All comprehended in the word [Children] that we be peculiarly the children of God.
17. From all this the true description of Holiness is obvious and sure, viz. that it is the Active Habitual and consequently relative, Separation, Dedication, & Devotion, of Intellectual free-agents, by Life, Light and Love, to God our Father as his Children; or to God our Absolute Owner, Ruler and Benefactor, our Creator, Redeemer and Sanctifier, as his own peculiars, his Subjects and his Lovers.
18. Though every one that is Holy hath not this distinct and orderly conception of the nature of Holiness, yet every one that is Holy, hath really all this in himself. And its pity that so useful a part of knowledge as is that of the portraiture of the new Creature, or the Image of God on man, should not be found in all that have the thing. Though it is to be no more wondered at, than that Men who have Intellects, and Wills, and Vital Power, are so much perplexed ⟨p. 7⟩with difficulties and disputes about the nature of them, as the greatest Philosophers are.
19. The secondary Objects of our Holiness (Active and dispositive,) being Gods Image and Appearance in all his works, it is this that is often called [His Glory,] that is, as his Glory is made mans object and his end; even the glorious communication, and reflections, and appearance of God in his perfections, on our selves and on all his works (and not only the praise that we give him for them, by our thoughts or words..)
20.
Holiness is not to be described or understood without its proper Object, which doth essentially Constitute it. Its no true description which omitteth it.
14. The Object of Holiness, Primary, Immediate and proper is GOD himself. The secondary and remoter Object, is the Impressions, Image or Glory of God in his works.
15. GOD is the object and terminus of our Holiness, as in his Divine Per•ections, so in his three grand Relations, as he is our Efficient, Dirigen• and Finial Cause; And in his three great Relations to his Intellectual Creatures, as he is our Owner our Ruler, and our Lover or Benefactor, All comprized in the word [Father:] And this on the Fundamental Relation and work, of his being our Creator, Redeemer and Sanctifier.
16. Our Holiness therefore is our answerable threefold Relation to God, that we be, sui, subditi, amatores, his Own, his Subjects and his Lovers; All comprehended in the word [Children] that we be peculiarly the children of God.
17. From all this the true description of Holiness is obvious and sure, viz. that it is the Active Habitual and consequently relative, Separation, Dedication, & Devotion, of Intellectual free-agents, by Life, Light and Love, to God our Father as his Children; or to God our Absolute Owner, Ruler and Benefactor, our Creator, Redeemer and Sanctifier, as his own peculiars, his Subjects and his Lovers.
18. Though every one that is Holy hath not this distinct and orderly conception of the nature of Holiness, yet every one that is Holy, hath really all this in himself. And its pity that so useful a part of knowledge as is that of the pourtraicture of the new Creature, or the Image of God on man, should not be found in all that have the thing. Though it is to be no more wondred at, than that Men who have Intellects, and Wills, and Vital Power, are so much perplexed ⟨p. 7⟩with difficulties and disputes about the nature of them, as the greatest Philosophers are.
19. The secondary Objects of our Holiness (Active and dispositive,) being Gods Image and Appearance in all his works, it is this that is often called [His Glory,] that is, as his Glory is made mans object and his end; even the glorious communication, and reflections, and appearance of God in his perfections, on our selves and on all his works (and not only the praise that we give him for them, by our thoughts or words..)
20.
