The beauty of holines A sermon, preached at the Court by Iohn Archibold, Dr. of Diuinitie, and Chaplaine in Ordinarie to his Majestie.

THE BEAVTY OF HOLINES . 1. PET. 1. 16. Bee yee holy ; for I am holy .

HOlinesse , the delight of God , the beautie of Angels , the riches of the Saints , is here the Subiect of my Text. A Text which God himselfe preacheth eternally to Angels , to Saints , to Men ; to al vnderstanding and rationall Creatures , capable of so diuine a perfection , Bee yee holy ; for I am holy .

The parts of which Text are three . 1. Holinesse in God . I am holy . 2. Holinesse required in Man . Bee yee holy . 3. Holinesse therefore required in man , because found in God . Bee yee holy , for I am holy .

1. Holinesse in God . I am holy .

ALl excellencies and perfections whatsoeuer , may be distinguished into two kindes , Naturall and Morall ; as is manifest in these Creatures , which haue the one kinde and not the other . Such are wicked men , who may excell in some naturall perfections , of strength , vnderstanding , policy , beautie , and yet want all morall perfection of vertue , of grace , of holinesse ; But more manifest is this in Deuils , who excelling all men in naturall abilities of strength , vnderstanding , agilitie , and the like ; yet retayne not one dram of goodnesse , vertue , righteousnesse , truth , puritie , holinesse , or any other morall perfection , wherein they were at first created .

But are iustly called immundi spiritus , vncleane Tho. Summae , p. 1. q. 63. a. 2. in c. spirits , because howsoeuer they are not vncleane secundùm affectum , they are not in themselues affected with carnall vncleannesse , being spirituall natures ; yet they are vncleane secundùm reatum , they are certainely most guiltie of all carnall impuritie ; Peucer . de diuinat . p. 15. it being one of their speciall imployments , and chiefest delights to prouoke and stirre vp mankind , to all fleshly , and libidinous pollutions .

But in opposition to them , Our God is a most pure and chaste Spirit .

For as in the Creatures , so also in God , per viam eminentiae , we doe conceiue two kindes of perfections and excellencies ; the one Naturall , and the other Morall .

When we thinke of Gods naturall perfections , we conceiue in our thoughts an infinite light , an infinite life , an infinite power , an infinite wisedome , an infinite beautie , an infinite sweetnesse , an infinite riches , an infinite blisse , an infinite glory and Maiestie .

But besides these naturall perfections , we conceiue also in God many morall perfections of Holinesse , of Puritie , of Righteousnesse , of Truth , of Goodnesse , of Clemency , of Hatred of all sinne and vncleannesse .

All which perfections , whether naturall or morall , though we cannot conceiue them otherwise , then as so many various , and distinct qualities , or habits of God : yet indeed are one simple , absolute , and indiuided Essence , which is God himselfe .

It is then in this Morall attribute of Holinesse , as in all other perfections of God . God is almightie , wise , good , iust , holy , not by any qualitie superadded to his Essence : But his might , his wisedome , his goodnesse , his iustice , his holinesse , is his very Essence . Nay , all these are himselfe , according to the Rule , In Deo non differt quod est , & Summ. p. 1. q. 29. a. 4. ad. 1. quo est . As equally then , and necessarily as God may say of himselfe , I am , so equally and necessarily Exod. 3. 14. for truth may hee say of himselfe , as here , I am holy .

A truth which may bee cleared by two reasons taken from the very Nature of Holinesse .

For 1. What is Holinesse , but a rectitude in affection , in action conformable in all points to the will of God , as to the eternall Lawe , and Rule of Holinesse ?

And what is the will of God , but his essence ?

As essentially then doth God in affection , in action will that which is Holy , as the Rule of all Holinesse , his owne will , is intrinsecall , and essentiall to him .

And as essentially doth he also hate all Sinne , and Impuritie ; the Nature whereof is , to be repugnant to his will , non vt forma formae , sed vt inordinatum , & distortum suae regulae & mensurae , not as one forme to another , but as an aberration , and obliquitie , swaruing from the straight and euen Line , and Leuell of his will .

As opposite then as obliquitie is to rectitude , disconformitie to conformitie , deformitie to beautie , darkenesse to light , filthinesse to puritie , death to life , euill to good ; So opposite , and hatefull to the holinesse of God is the impuritie of all Sinne . Thou art of pure eyes and canst not see euill ; thou Hab. 1. 13. canst not behold wickednesse .

2. What is Holinesse , but Puritie ? and What is Puritie , but a freenesse from all contagion , and touch of inferiour things ? For as that Gold is impure , that is any whit embased with drosse , and as a beautifull face , or pure white garment is defiled with aspersion of dyrt or filth ; So the Soule becomes impure , and vnholy , ex contactu inferiorum , by inordinate adherence , and affection to the base and inferiour things of the World : Againe , it becomes pure , and holy ex contactu superiorum , by eleuating and raising the affection and loue thereof to things aboue , to things heauenly and diuine .

But aboue all things God is most high , most noble , most pure , most heauenly . And therefore the puritie and holinesse of all Spirits consisteth in their adherence by loue and affection to God , in their coniunction and vnion with him .

Now who more adherent to God by loue and affection then himselfe ? Who more conioyned to him by nature and essence then himselfe ? As essentially then as God is adherent , and conioyned to himselfe , so essentiall to him is his Holinesse ; and as necessarily as he loues himselfe , who onely can loue himselfe , quantum est amabilis , as far as he is worthie loue , and that is infinitely , so necessarily is He Holy .

And thus this truth runnes cleare , That as equally and necessarily as God may say of himselfe , I am ; so equally and necessarily for truth , may he say of himselfe , as here , I am Holie .

But Our God , that is holy essentially in himselfe , is also Holy Causaliter , the Originall and Fountaine of all Holinesse in the Creatures . It is hee that infuseth all holinesse into his Angels , and Saints . Vnto whose Sanctification the three Persons doe iointly concurre , The Father as the Author and Fountain of holinesse ; The Sonne as the Type and patterne of holinesse ; The holy Ghost as the immediate stamper of this impression of Holinesse in the Spirits of Men and Angels .

In a great mysterie of which holy Trinitie the Seraphims crie one to another , Sanctus , Sanctus , Sanctus , Isa. 6. 3. Holie , Holie , Holie , Lord God of Hoasts , the whole World is full of thy glorie .

But vpon this , that God is holy essentially in himselfe ; and the cause of all holinesse in the creatures , it followeth thirdly that He is holy Eminenter , eminently , and incomparably Holy before , and aboue all Creatures . For as all the power , and wisedome , and beautie , and excellencie of all the Creatures , compared to the power , and wisdome , and beautie , and excellencie of God , is as nothing ; So the Holinesse and puritie of all Creatures capable of so diuine a perfection , compared to the Holinesse of God , is as nothing , or rather it is meere impuritie and vncleannesse . Behold he found Iob 4. 18. no puritie in his seruants , and layd folly vpon his Angels .

It is an Aphorisme of Diuines , Totum vniuersum vnà cum Deo sumptum , non esse quid praestantius Deo Solo: That the whole world considered together with God , is no whit more excellent then God considered sole and alone , both because the whole World doth not adde aliquid notabile Deo , makes no notable addition to God , no more then one small sand of dust addeth any thing to the vastnesse of the whole earth , or one drop of water to the infinite abundance of the Sea : As also because whatsoeuer excellencie God produceth in the Creatures , it is already contayned more eminently , and the same in God , and so addeth nothing to God . Therefore our Sauiour , There is none good , Matth. 19. 17. but one , euen God . And our Church in her highest straine of deuotion , immediately vpon receiuing the blessed Sacrament , sings vnto God , as the ancient Church did ( and both haue warrant for it . ) Tu solus Sanctus , tu solus Dominus : Thou onely art Reuel. 15. 4. holy , thou onely art the Lord ; Thou onely , O Christ , art most high , &c.

Hitherto the first part of my Text , Holinesse in God . I am holy .

The second followes , Holinesse required in Man . Bee yee holy .

Holinesse in this Text is attributed to God , to Man ; but in a farre different manner : To God ascribed , I am : To Man prescribed , Bee yee .

Whence first note the vast difference betweene the increated Holinesse of God ; and the created holinesse of Angels , and Men.

First , God is essentially holy , and by nature as before : I am holy . Men and Angels are made holy by qualities and graces accessorie , and superadded to their essence . I am . Bee yee .

Secondly , it was neuer said to God , Be thou holy . His Holinesse , as it had no beginning , so is incapable of increase , of diminution , of end . Hee remaynes in an eternall and immutable consistence of holinesse . I am holy . But the holinesse of Men and Angels , as it hath beginning , so is capable of increase , of diminution ; I may also say , of end . For that the Elect , both Angels and Men , fall not either finally or totally from that grace , and holinesse , wherein they are stated , is not from themselues , or from the nature of any created holinesse , which in it selfe is apt to defect , and finally to decay ; but from that stabilitie , and confirmation which they haue from without in Christ . Vnto Men therefore it is here said ; Yee that are as yet vnholy , Bee yee holy : Yee that haue attayned any degrees of holinesse bee yee more holy : Hee that is righteous , Reuel. 22. 11. let him bee righteous still , and hee that is holy , let him bee holy still . I am . Bee yee .

Thirdly , God is holy by and of himselfe independently . Men are holy deriuedly , and by participation from God . I am by and of my selfe , Bee yee , by and from mee . I am . Bee yee .

But the second and most remarkable point of difference is , betweene this of Holinesse and other attributes of God : for there are many other diuine perfections of which God saith , I am ; and yet of them doth no where say to vs , Bee yee ; as , I am Infinite , Eternall , Omnipotent , Wise , Glorious , Great : But of none of them doth he say any where to vs , Bee yee thus , or thus .

The reason whereof is , because not in his Power , not in his Wisedome , not in his Knowledge , not in his Greatnesse , not in his Glorie : but in his Holinesse , but in his Puritie , doth he propose himselfe as a Patterne , or Sampler , to be imitated and followed of vs . So that as Bernard once , Potestas Serm. 1. in die Natal . Domini . subiectionem , Maiestas admirationem , neutra imitationem ; Other excellencies of God , may some of them challenge from vs Subiection , some Adoration and Reuerence , others Admiration and Astonishment : None of them imitation , but this of his Holinesse . Of this Holinesse God no sooner saith , I am , but hee seconds it immediately , with , Bee yee .

And this is further confirmed by a second reason . There are in other Creatures many Vestigia , foot-steps and impressions of other attributes of God , of his Greatnesse , of his Wisedome , of his Power , of his Glory , and yet they are not therefore said to be made ad Imaginem , after the Image of God : It is the prerogatiue onely of rationall Creatures , Men , and Angels , to be made after Gods Image , in that they were made capable of resembling and expressing God in this Morall perfection of Holinesse . Holinesse being no other then that glorious Image of God , which at first he stamped in the Soule of man in our creation , and which being after defaced by Sinne , is daily renued in vs by Grace , and shall bee fully restored in vs by Glorie . We all behold , as in a mirrour , the glorie of the Lord 2. Cor. 3. 18. with open face , and are changed into the same Image from glorie to glorie , as by the Spirit of the Lord .

Bee it then the point in question , What that is wherein a man may ascend highest , and approch nearest to the similitude and likenesse of God : and I find the competition stands chiefly betweene these three , Greatnesse , Knowledge , Holinesse .

1. The prophane World is all for Greatnesse . This they affect , this they applaude : affect in themselues , applaud in others . But where greatnesse is not subseruient to Holinesse , one dram of Holinesse is to bee preferred before a World of Greatnesse , because ( as before ) God may cast what beames of his greatnesse he will , and vpon whom he will ; but he requireth vs to endeauour to patterne him , not in his Greatnesse , but in his Holinesse .

The Philosophers , as Caietan deliuereth their Com. in 1. Ioh. 4. 8. iudgement , they are all for Knowledge . Penes scire maximè attenditur similitudo hominum ad Deum . Knowledge is that which maketh men come neerest to the Similitude of God : iust as the Tempter to our first Parents , Eritis Sicut Dij Scientes , Yee shall be as Gods knowing good and euill . But the Gen. 3. 5. Scriptures giue Sentence for Holinesse ; for by it , and by it alone , wee are made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Partakers 2. Pet. 1. 4. of the diuine nature , not by being transformed into identitie of substance with God , but by being conformed to similitude of like affection with God . Being holy as he is holy . I am . Be yee .

Hitherto the second part ; Holinesse required in man . Be yee holy . Now followes the third part . Holinesse therefore required in man , because found in God . Be yee holy , for I am holy .

For looke by how many titles of Relation wee are Sacred and holy to God , by so many ties of Obligation are we bound to be holy as God . For what is once consecrate to God , must not bee prophaned ; and Holinesse in relation , requires Holinesse in qualitie .

Now we are Sacred and Holy to God in a threefold Relation : first , of Nature as Men : secondly , of Grace as men Regenerate : thirdly , of Glorie , as they who shall hereafter bee Blessed Saints in heauen .

By nature as Men , we were created for God , and made capable of communion with him : By Grace , as Men Regenerate , we are actually entered into communion with him , though but in part , as yet and a farre off : By Glorie , we shall with the blessed Saints be admitted to full Communion , or rather vnion and conjunction with God .

And the rule is generall , The neerer Communion we haue with God , the more Conformitie required in vs vnto God : for what fellowship hath righteousnesse 2. Cor. 6. 14. with vnrighteousnesse , and what communion hath light with darkenesse ? Wherefore come out from among them , and separate your selues , and touch none vncleane thing . Be ye holy , for I am holy .

1. Wee are Sacred to God in the generall Relation of Nature , as Men : for God passing by all other Creatures , though neuer so great , neuer so glorious , did from among them all , call out vnto himselfe Men and Angels in the day of their Creation , and by giuing them vnderstanding , and rationall Spirits , made them capable of the holinesse to glorifie God in this life , and of the happinesse to be glorified of him in the life to come . O blessed Prerogatiue conferred on vs men aboue all visible Creatures in heauen or earth .

And indeed those other Creatures were made for the vse of Man : But man for the immediate vse and seruice of God . And therefore other creatures may praise God in their kinde , that is , passiuè & ipsa suâ specie , onely passiuely , and because in their natures appeare certaine foot-steps and impressions of Gods power and wisedome ; for so The heauens declare the glorie of God , and the Earth Psal. 19. 1. sheweth forth his handy-worke . But men beeing in the day of their creation indued with those three faculties , of Vnderstanding , Memory , Will , ( a created Trinitie the image of the increated ) were made capable of the holinesse and happinesse to praise God actiuè , actiuely , vnderstandingly , rationally , freely , affectionately .

So that howsoeuer all Creatures in their creation did alike come forth from God as their first Originall ; yet not all , but onely Men and Angells were in their creation made capable of a blessed returne to God , as their last end and happinesse . Other Creatures when they are come forth from God , they rest satisfied and content with those particular degrees of perfection they receyued from God ; but men and Angels rest not , but remaine vnsatisfied , till they returne to that fulnesse and vniuersalitie of good that is onely to be found in God .

And if we be men , we must know that in our very nature , as men ( for , Naturalia substrata sunt gratiae ) we were made for the Holinesse , to desire , to affect , to seeke the face of God ; and for the Happinesse , to see his face , to find him , to enioy him , and to stand about his Throne for euer .

But wee are sacred to God by a second and more neare Relation of grace : for as God by creating vs capable of grace , aduanced vs aboue all other Creatures ; so by actuall infusing grace into vs , hath aduanced vs aboue all other men ; so farre that in the phrase of Saint Paul , they which are no more then men by meere nature , they stand as yet a long farre off ; but when from nature they are aduanced to grace , then yee which were a-farre off , facti estis propè , are made nigh . Before 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , nothing Ephes. 2. 13. to doe with God , meere Forreiners and Aliens ; but now Citizens with the Saints , admitted to bee of the family and house of God : yea made the very House and Temple of God , wherein he dwelleth not as euery where , per Diuinitatis praesentiam , by the presence of his Deitie , but as Augustine well expresseth it , Per inhabitationis gratiam , Epist. 57. ad Dardanum . by the speciall grace of inhabitation , so , as no where else , but in the spirits of his Elect.

And if to be admitted into the House of God , be so binding an obligation of Holinesse , for Domum Psal. 92. 5. tuam decet sanctitudo Domine : Holinesse becommeth thine House , O Lord , for euer : What an enforcing Obligation to Holinesse is it , to be the very House , Habitation , and Temple of God , wherein hee will rest and take vp his Mansion for euer ? Yee are the Temple of the liuing God , and I 2. Cor. 6. 16. will dwell among them , and walke there . Whereupon what followes ? Seeing then that wee haue such Cap. 7. 1. promises , dearely beloued , let vs cleanse our selues from all filthinesse of the flesh , and spirit ; and grow vp vnto full holinesse , in the feare of God . Lest otherwise we grieue the holy Spirit of God , and cause him , Ephes. 4. 30. who cannot depart from vs in essence and power , yet to depart from vs both affectu , and effectu ; affectu , because he cannot but hate so nasty an habitation : and effectu , because he will not infuse the precious ointment of his sanctifying grace , into so impure a vessell .

In malevolam animam non introibit Sapientia ; Wised. 1. 4. Wisedome cannot enter into a wicked soule , nor dwell in the body subiect to sinne .

But if the second relation of grace bee so strong a tie to Holinesse , what thinke you of the third , of Glorie ?

By Grace , facti sumus propè , we were made neare vnto God , but by Glorie , we shall be not neare onely by blessed Communion , but one with God by immediate vnion and coniunction .

God being the Fountayne of Holinesse , the Saints are more or lesse holy , according as they doe more or lesse approach , and draw neare to God .

As the Moone hath her encreases and decreases of light differently , according as shee standeth in different aspect to the Sunne from whom shee borroweth her light .

Now , the Saints on earth are holy but in part , because though God doe by gracious aspect looke on them in the face of Iesus Christ , yet they being absent from God , cannot answerably respect , and looke backe vnto him . But the blessed Angels and Saints are perfectly Holy , because both God by gracious aspect looketh on them , & they also doe againe fully respect and looke backe vnto God , being immediately ioyned to that wel-head and fountaine of holinesse in him : and being receiued into that Sanctum Sanctorum , that Holy of Holies , into which none vncleane thing shall enter . Reuel. 21. 5. vltimo .

In the meane time , the hope of so neere a communion with God , to see him as he is , must wake in vs an indeuour of so neere conformitie to God , to be pure as he is pure .

We know that when he shall appeare , we shall bee 1. Iohn 3. 3. like him , for we shall see him as he is : And euerie man that hath this hope in him , purifieth him selfe euen as he is pure . For the Rule is firme , Without holinesse Heb. 13. 14. Matth. 5. 8. no man shall see God , and Blessed are the pure in heart , for they shall see God . Quis enim eloqui valeat , quàm purum esse oporteat cor illud , quod diuinae , increataeque Carthus . in loc. luci immediatè , atque beatificè vnietur : For who can expresse , how pure that heart ought to be , that shall be immediately and beatifically vnited to that diuine and increated light ?

And thus you haue the third part of my Text , Holinesse required in man , because found in God . Be ye holy , for I am holy .

And now ( for Application ) Who am I that in so great a presence doe pleade the cause of Holinesse , and aduance it aboue all Greatnesse ? How vnworthy I , to hold forth before you , as in a glasse , the luster of that Beautie which were it discernable with mortall eyes , Mirabiles sui amores excitaret ; would draw all hearts and affections to the liking and loue thereof ? yet euen my weake and rude delineation thereof , hath presented thus much to your view : That Holinesse hath in it a Beautie , though spirituall , yet , 1. Pleasing to God . 2. Glorious in the sight of his Angels and Saints . 3. Venerable euen in the eyes of the wicked . 4. Comfortable , and full of contentation to our owne Soules .

1. Pleasing and acceptable to God , euen as the liuely Image , and Character of his owne diuine nature : and therefore as a Father delighteth to looke vpon the expresse and viue image of himselfe in his Sonne : so God our heauenly Father doth with greatest complacence , behold the Image and resemblance of his owne increated Holinesse , in the created Holinesse of Men & Angels . Euen as an Heathen could bring in God , saying ;

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hierodes .

Heauen it selfe the place of mine owne Residence , yeeldeth mee not so much content as I take in them who are holy among men : No maruaile then that God say to vs as here in my Text , Be ye holy , for I am holy .

Secondly , Holinesse hath a Beautie in it , glorious in the sight of the Angels and our fellow-Saints : for they hauing Spirituall eies to discerne the beautie thereof , are rapt with admiration , and inflamed with the loue thereof ; as knowing , that by this diuine qualitie , we approch to the neerest , and highest participation of the diuine nature . And as they apprehend God to be aboue all infinitely , and incomprehensibly glorious ; So they comprehend no higher Glorie in the creatures , then to be conspicuous , and visible Images of the inuisible Holy God . And therefore the blessed Angels and Saints cry out vnto vs , Be ye holy , for our God and your God is holy .

Thirdly , Holinesse hath a Beautie in it venerable euen in the eies of the wicked and prophane : for there is ingrafted in the Soule of man , euen from the beginning , Discrimen honesti & turpis : A naturall light , whereby it apprehendeth euen without a teacher , the difference betweene that which is honest , and dishonest : and sooner can a man pull his heart out of his body , then commaund his heart and inward conscience , seriously to approue the turpitude of Sinne , or not to see , and acknowledge the Beautie of Holinesse .

Seneca could say , Virtus in Omnium animos lumen suum immittit : etiam qui non sequuntur eam , vident ; Vertue sheddes forth her light into the soules of all . Euen they which list not to follow it , cannot but see it . There is no Adulterer so impure , but his Conscience sayes vnto him , The chaste bodie is better . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. Eph. 4.

Such a thing is Holinesse , the verie enemies thereof admire it . Such a thing is sinne , the very followers thereof condemne it . Therefore euen the wicked themselues say to vs , that which they cannot say to themselues , Be ye holy , for your God is holy .

Fourthly and lastly , Holinesse hath in it a Beauty , comfortable and full of contentation to our owne soules . For though our Conscience cannot present vnto vs an Holinesse compleat : yet it may and ought to present to vs a sincere endeauour of Holinesse , doing the good that is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , though not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , accepted of God in Christ , though not perfect . And if accepted of God , then also such as the conscience thereof fills our hearts with admirable and vnspeakable content .

It is reported of Saint Augustine , that hee did Possid . in vita August . often and much commend those last wordes of Ambrose ; Non sic vixi , vt me pudeat inter vos viuere : Sed nec mori timeo , quia bonum habemus Dominum . As if hee had said : The righteousnesse of a good Conscience makes mee not shame to liue : and the righteousnesse of Faith makes mee not feare to die . Euen that Heathen could say ,

Non nisi sapienti omnia sua placent : Seneca .

The good man onely findeth that at home in himselfe , which giueth him abundant content : Stultitia autem laborat fastidio sui ; But the wicked man is euer loathing and abhorring himselfe . I conclude all with that diuine exhortation ; Whatsoeuer things are true , whatsoeuer things are venerable , Philip. 4. 8. whatsoeuer things are iust , whatsoeuer things are pure , whatsoeuer things are of good report ; if there be any vertue , if there be any praise , thinke on these things ; these things doe , and the God of peace shall be with you . The God of peace , and the peace of God , euen that diuine peace of a good Conscience , which passeth all vnderstanding , and can more exhilarate our soules then all the world beside .

Thus God , thus the Angels , and Saints , thus euen the wicked themselues , thus euen our selues , thus all things in Heauen and Earth , within and without vs , doe call and cry vnto vs ,

Bee yee holy , for God is holy . FINIS .