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.

• 1. Holinesse in God. I am holy.
• [Page 2]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 [Page 5] 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 [Page 6] 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 [Page 7] 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 [Page 8] 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 [Page 9] 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.

[Page 10]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; [Page 11] 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 [Page 12] 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, [Page 13] 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 [Page 14] 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 [Page 15] 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 Sanctū Sanctorū, 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 [Page 16] 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;

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 [Page 17] 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 [Page 18] 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,

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 [Page 19] 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,