True gospel holiness, then, consists in some similitude and likeness to God, and fellowship with him founded upon that likeness.  There is such an impression of God, his glorious attributes, his infinite power, majesty, mercy, justice, wisdom, holiness, and grace, &c., as sets him up all alone in the soul without any competition, and produceth those real apprehensions of him, that he is alone excellent and matchless.  O how preferable doth be appear, when indeed seen, to all things!  And how doth this light of his infinite gloriousness, shining into the soul, darken and obscure to an invisibleness all other excellencies, even as the rising of the sun makes all the lesser lights to disappear.  Alas! how is God unknown in his glorious being and attributes!  When once the Lord enters the soul, and shines into the heart, it is like the rising of the sun at midnight:  all these things which formerly pretended to some loveliness, and did dazzle with their lustre, are eternally darkened.  Now, all natural perfections, and moral virtues, in their flower and perfections, are at best looked upon as aliquid nihil.  What things were formerly accounted gain and godliness, are now counted loss for the excellency of the knowledge of Christ Jesus the Lord, and the soul cannot only suffer the loss of them all without a sob, but be satisfied to throw them away as dung, that it may win him, and be found in him.  Now, the wonder of a Deity, in his greatness, power, and grace, swallows up the soul in sweet admiration.  O how doth it love to lose itself in finding here what it cannot fathom?  And then it begins truly to see the greatness and evil of sin; then it is looked upon without the covering of pleasure or profit, and loathed as the leprosy of hell.  Now the man is truly like God in the knowledge of good and evil, in the knowledge of that one infinite good, God; and in the knowledge of that one almost infinite evil, sin.  This is the first point of likeness to him, to be conformed to him in our understanding, that as he knows himself to be the only self-being and fountain-good, and all created things in their flower and perfection, with all their real or fancied conveniences being compared with him, but as the drop of a bucket, or nothing; yea, less than nothing, vanity (which is nothing blown up, by the force or forgery of a vainly working imagination, to the consistence of an appearance), so for a soul to know indeed and believe in the heart, that there is nothing deserves the name of good besides God, to have the same superlative and transcendent thoughts of that great and glorious self-being God, and the same diminishing and debasing thoughts of all things and beings besides him.  And that as the Lord seeth no evil in the creation but sin, and hates that with a perfect hatred, as contrary to his holy will; so for a soul to aggravate sin in its own sight to an infiniteness of evil, at least till it see it only short of infiniteness in this respect, that it can be swallowed up of infinite