THE BEAUTY OF HOLINESS. A Sermon, preached at the Court By JOHN ARCHBOLD, Dr. of Divinity, And Chaplain in Ordinary to his Majesty. LONDON Printed by William Stansby for Nathaniel Butter, and are to be sold at his shop near S. Austin's Gate, at the sign of the Pied Bull. 1621. THE BEAUTY OF HOLINESS. 1. PET. 1. 16. Be ye holy; for I am holy. Holiness, the delight of God, the beauty of Angels, the riches of the Saints, is here the Subject of my Text. A Text which God himself preacheth eternally to Angels, to Saints, to Men; to all understanding and rational Creatures, capable of so divine a perfection, Be ye holy; for I am holy. The parts of which Text are three. 1. Holiness in God. I am holy. 2. Holiness required in Man. Be ye holy. 3. Holiness therefore required in man, because found in God. Be ye holy, for I am holy. 1. Holiness in God. I am holy. ALl excellencies and perfections whatsoever, may be distinguished into two kinds, Natural and Moral; as is manifest in these Creatures, which have the one kind and not the other. Such are wicked men, who may excel in some natural perfections, of strength, understanding, policy, beauty, and yet want all moral perfection of virtue, of grace, of holiness; But more manifest is this in Devils, who excelling all men in natural abilities of strength, understanding, agility, and the like; yet retain not one dram of goodness, virtue, righteousness, truth, purity, holiness, or any other moral perfection, wherein they were at first created. But are justly called immundi spiritus, unclean Tho. Summae, p. 1. q. 63. a. 2. in c. spirits, because howsoever they are not unclean secundùm affectum, they are not in themselves affected with carnal uncleanness, being spiritual natures; yet they are unclean secundùm reatum, they are certainly most guilty of all carnal impurity; Peucer. de divinat. p. 15. it being one of their special employments, and chiefest delights to provoke and stir up 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 do conceive two kinds of perfections and excellencies; the one Natural, and the other Moral. When we think of God's natural perfections, we conceive in our thoughts an infinite light, an infinite life, an infinite power, an infinite wisdom, an infinite beauty, an infinite sweetness, an infinite riches, an infinite bliss, an infinite glory and Majesty. But besides these natural perfections, we conceive also in God many moral perfections of Holiness, of Purity, of Righteousness, of Truth, of Goodness, of Clemency, of Hatred of all sin and uncleanness. All which perfections, whether natural or moral, though we cannot conceive them otherwise, then as so many various, and distinct qualities, or habits of God: yet indeed are one simple, absolute, and individed Essence, which is God himself. It is then in this Moral attribute of Holiness, as in all other perfections of God. God is almighty, wise, good, just, holy, not by any quality superadded to his Essence: But his might, his wisdom, his goodness, his justice, his holiness, is his very Essence. Nay, all these are himself, 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 himself, I am, so equally and necessarily Exod. 3. 14. for truth may he say of himself, as here, I am holy. A truth which may be cleared by two reasons taken from the very Nature of Holiness. For 1. What is Holiness, but a rectitude in affection, in action conformable in all points to the will of God, as to the eternal Law, and Rule of Holiness? 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 Holiness, his own will, is intrinsecall, and essential to him. And as essentially doth he also hate all Sin, and Impurity; the Nature whereof is, to be repugnant to his will, non ut forma formae, sed ut inordinatum, & distortum suae regulae & mensurae, not as one form to another, but as an aberration, and obliquity, swerving from the strait and even Line, and Level of his will. As opposite then as obliquity is to rectitude, disconformity to conformity, deformity to beauty, darkness to light, filthiness to purity, death to life, evil to good; So opposite, and hateful to the holiness of God is the impurity of all Sinne. Thou art of pure eyes and canst not see evil; thou Hab. 1. 13. canst not behold wickedness. 2. What is Holiness, but Purity? and What is Purity, but a freeness from all contagion, and touch of inferior things? For as that Gold is impure, that is any whit embased with dross, and as a beautiful face, or pure white garment is defiled with aspersion of dirt or filth; So the Soul becomes impure, and unholy, ex contactu inferiorum, by inordinate adherence, and affection to the base and inferior things of the World: Again, it becomes pure, and holy ex contactu superiorum, by elevating and raising the affection and love thereof to things above, to things heavenly and divine. But above all things God is most high, most noble, most pure, most heavenly. And therefore the purity and holiness of all Spirits consisteth in their adherence by love and affection to God, in their conjunction and union with him. Now who more adherent to God by love and affection then himself? Who more conjoined to him by nature and essence than himself? As essentially then as God is adherent, and conjoined to himself, so essential to him is his Holiness; and as necessarily as he love's himself, who only can love himself, quantum est amabilis, as far as he is worthy love, and that is infinitely, so necessarily is He Holy. And thus this truth runs clear, That as equally and necessarily as God may say of himself, I am; so equally and necessarily for truth, may he say of himself, as here, I am Holy. But Our God, that is holy essentially in himself, is also Holy Causaliter, the Original and Fountain of all Holiness in the Creatures. It is he that infuseth all holiness into his Angels, and Saints. Unto whose Sanctification the three Persons do jointly concur, The Father as the Author and Fountain of holiness; The Son as the Type and pattern of holiness; The holy Ghost as the immediate stamper of this impression of Holiness in the Spirits of Men and Angels. In a great mystery of which holy Trinity the Seraphims cry one to another, Sanctus, Sanctus, Sanctus, Isa. 6. 3. Holy, Holy, Holy, Lord God of Hosts, the whole World is full of thy glory. But upon this, that God is holy essentially in himself; and the cause of all holiness in the creatures, it followeth thirdly that He is holy Eminenter, eminently, and incomparably Holy before, and above all Creatures. For as all the power, and wisdom, and beauty, and excellency of all the Creatures, compared to the power, and wisdom, and beauty, and excellency of God, is as nothing; So the Holiness and purity of all Creatures capable of so divine a perfection, compared to the Holiness of God, is as nothing, or rather it is mere impurity and uncleanness. Behold he found job 4. 18. no purity in his servants, and laid folly upon his Angels. It is an Aphorism of Divines, Totum universum unà cum Deo sumptum, non esse quid praestantius Deo Solo: That the whole world considered together with God, is no whit more excellent than God considered sole and alone, both because the whole World doth not add aliquid notabile Deo, makes no notable addition to God, no more than one small sand of dust addeth any thing to the vastness of the whole earth, or one drop of water to the infinite abundance of the Sea: As also because whatsoever excellency God produceth in the Creatures, it is already contained more eminently, and the same in God, and so addeth nothing to God. Therefore our Saviour, There is none good, Matth. 19 17. but one, even God. And our Church in her highest strain of devotion, immediately upon receiving the blessed Sacrament, sings unto God, as the ancient Church did (and both have warrant for it.) Tu solus Sanctus, tu solus Dominus: Thou only art Reuel. 15. 4. holy, thou only art the Lord; Thou only, O Christ, art most high, etc. Hitherto the first part of my Text, Holiness in God. I am holy. The second follows, Holiness required in Man. Be ye holy. Holiness in this Text is attributed to God, to Man; but in a fare different manner: To God ascribed, I am: To Man prescribed, Be ye. Whence first note the vast difference between the increated Holiness of God; and the created holiness 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 accessory, and superadded to their essence. I am. Be ye. Secondly, it was never said to God, Be thou holy. His Holiness, as it had no beginning, so is incapable of increase, of diminution, of end. He remains in an eternal and immutable consistence of holiness. I am holy. But the holiness 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 holiness, wherein they are stated, is not from themselves, or from the nature of any created holiness, which in itself is apt to defect, and finally to decay; but from that stability, and confirmation which they have from without in Christ. Unto Men therefore it is here said; Ye that are as yet unholy, Be ye holy: Ye that have attained any degrees of holiness be ye more holy: He that is righteous, Reuel. 22. 11. let him be righteous still, and he that is holy, let him be holy still. I am. Be ye. Thirdly, God is holy by and of himself independently. Men are holy derivedly, and by participation from God. I am by and of myself, Be ye, by and from me. I am. Be ye. But the second and most remarkable point of difference is, between this of Holiness and other attributes of God: for there are many other divine perfections of which God saith, I am; and yet of them doth no where say to us, Be ye; as, I am Infinite, Eternal, Omnipotent, Wise, Glorious, Great: But of none of them doth he say any where to us, Be ye thus, or thus. The reason whereof is, because not in his Power, not in his Wisdom, not in his Knowledge, not in his Greatness, not in his Glory: but in his Holiness, but in his Purity, doth he propose himself as a Pattern, or Sampler, to be imitated and followed of us. 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 us Subjection, some Adoration and Reverence, others Admiration and Astonishment: None of them imitation, but this of his Holiness. Of this Holiness God no sooner saith, I am, but he seconds it immediately, with, Be ye. And this is further confirmed by a second reason. There are in other Creatures many Vestigia, footsteps and impressions of other attributes of God, of his Greatness, of his Wisdom, 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 prerogative only of rational Creatures, Men, and Angels, to be made after God's Image, in that they were made capable of resembling and expressing God in this Moral perfection of Holiness. Holiness being no other than that glorious Image of God, which at first he stamped in the Soul of man in our creation, and which being after defaced by Sin, is daily renewed in us by Grace, and shall be fully restored in us by Glory. We all behold, as in a mirror, the glory of the Lord 2. Cor. 3. 18. with open face, and are changed into the same Image from glory to glory, as by the Spirit of the Lord. Be it then the point in question, What that is wherein a man may ascend highest, and approach nearest to the similitude and likeness of God: and I find the competition stands chief between these three, Greatness, Knowledge, Holiness. 1. The profane World is all for Greatness. This they affect, this they applaud: affect in themselves, applaud in others. But where greatness is not subservient to Holiness, one dram of Holiness is to be preferred before a World of Greatness, because (as before) God may cast what beams of his greatness he will, and upon whom he will; but he requireth us to endeavour to pattern him, not in his Greatness, but in his Holiness. The Philosophers, as Caietan delivereth their Com. in 1. joh. 4. 8. judgement, they are all for Knowledge. Penes scire maximè attenditur similitudo hominum ad Deum. Knowledge is that which maketh men come nearest to the Similitude of God: just as the Tempter to our first Parents, Eritis Sicut Dij Scientes, Ye shall be as Gods knowing good and evil. But the Gen. 3. 5. Scriptures give Sentence for Holiness; for by it, and by it alone, we are made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Partakers 2. Pet. 1. 4. of the divine nature, not by being transformed into identity of substance with God, but by being conformed to similitude of like affection with God. Being holy as he is holy. I am. Be ye. Hitherto the second part; Holiness required in man. Be ye holy. Now follows the third part. Holiness therefore required in man, because found in God. Be ye holy, for I am holy. For look by how many titles of Relation we 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 be profaned; and Holiness in relation, requires Holiness in quality. 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 Glory, as they who shall hereafter be Blessed Saints in heaven. 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 fare off: By Glory, we shall with the blessed Saints be admitted to full Communion, or rather union and conjunction with God. And the rule is general, The nearer Communion we have with God, the more Conformity required in us unto God: for what fellowship hath righteousness 2. Cor. 6. 14. with unrighteousness, and what communion hath light with darkness? Wherefore come out from among them, and separate yourselves, and touch none unclean thing. Be ye holy, for I am holy. 1. We are Sacred to God in the general Relation of Nature, as Men: for God passing by all other Creatures, though never so great, never so glorious, did from among them all, call out unto himself Men and Angels in the day of their Creation, and by giving them understanding, and rational Spirits, made them capable of the holiness to glorify God in this life, and of the happiness to be glorified of him in the life to come. O blessed Prerogative conferred on us men above all visible Creatures in heaven or earth. And indeed those other Creatures were made for the use of Man: But man for the immediate use and service of God. And therefore other creatures may praise God in their kind, that is, passiuè & ipsa suâ specie, only passively, and because in their natures appear certain footsteps and impressions of God's power and wisdom; for so The heavens declare the glory of God, and the Earth Psal. 19 1. showeth forth his handiwork. But men being in the day of their creation endued with those three faculties, of Understanding, Memory, Will, (a created Trinity the image of the increated) were made capable of the holiness and happiness to praise God actiuè, actively, understandingly, rationally, freely, affectionately. So that howsoever all Creatures in their creation did alike come forth from God as their first Original; yet not all, but only Men and Angels were in their creation made capable of a blessed return to God, as their last end and happiness. Other Creatures when they are come forth from God, they rest satisfied and content with those particular degrees of perfection they received from God; but men and Angels rest not, but remain unsatisfied, till they return to that fullness and universality of good that is only 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 Holiness, to desire, to affect, to seek the face of God; and for the Happiness, to see his face, to find him, to enjoy him, and to stand about his Throne for ever. But we are sacred to God by a second and more near Relation of grace: for as God by creating us capable of grace, advanced us above all other Creatures; so by actual infusing grace into us, hath advanced us above all other men; so fare that in the phrase of Saint Paul, they which are no more than men by mere nature, they stand as yet a long fare off; but when from nature they are advanced to grace, than ye which were afar off, facti estis propè, are made nigh. Before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nothing Ephes. 2. 13. to do with God, mere Foreigners and Aliens; but now Citizens with the Saints, admitted to be of the family and house of God: yea made the very House and Temple of God, wherein he dwelleth not as every where, per Divinitatis praesentiam, by the presence of his Deity, but as Augustine well expresseth it, Per inhabitationis gratiam, Epist. 57 ad Dardanum. by the special 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 Holiness, for Domum Psal. 92. 5. tuam decet sanctitudo Domine: Holiness becometh thine House, O Lord, for ever: What an enforcing Obligation to Holiness is it, to be the very House, Habitation, and Temple of God, wherein he will rest and take up his Mansion for ever? Ye are the Temple of the living God, and I 2. Cor. 6. 16. will dwell among them, and walk there. Whereupon what follows? Seeing then that we have such Cap. 7. 1. promises, dear beloved, let us cleanse ourselves from all filthiness of the flesh, and spirit; and grow up unto full holiness, in the fear of God. Lest otherwise we grieve the holy Spirit of God, and cause him, Ephes. 4. 30. who cannot departed from us in essence and power, yet to departed from us 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 vessel. In malevolam animam non introibit Sapientia; Wised. 1. 4. Wisdom cannot enter into a wicked soul, nor dwell in the body subject to sin. But if the second relation of grace be so strong a tie to Holiness, what think you of the third, of Glory? By Grace, facti sumus propè, we were made near unto God, but by Glory, we shall be not near only by blessed Communion, but one with God by immediate union and conjunction. God being the Fountain of Holiness, the Saints are more or less holy, according as they do more or less approach, and draw near to God. As the Moon hath her increases and decreases of light differently, according as she standeth in different aspect to the Sun from whom she borroweth her light. Now, the Saints on earth are holy but in part, because though God do by gracious aspect look on them in the face of jesus Christ, yet they being absent from God, cannot answerably respect, and look back unto him. But the blessed Angels and Saints are perfectly Holy, because both God by gracious aspect looketh on them, & they also do again fully respect and look back unto God, being immediately joined to that wel-head and fountain of holiness in him: and being received into that Sanctum Sanctorun, that Holy of Holies, into which none unclean thing shall enter. Reuel. 21. 5. ultimo. In the mean time, the hope of so near a communion with God, to see him as he is, must wake in us an endeavour of so near conformity to God, to be pure as he is pure. We know that when he shall appear, we shall be 1. john 3. 3. like him, for we shall see him as he is: And every man that hath this hope in him, purifieth himself even as he is pure. For the Rule is firm, Without holiness 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 divinae, increataeque Carthus. in loc. luci immediatè, atque beatificè unietur: For who can express, how pure that heart ought to be, that shall be immediately and beatifically united to that divine and increated light? And thus you have the third part of my Text, Holiness 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 do plead the cause of Holiness, and advance it above all Greatness? How unworthy I, to hold forth before you, as in a glass, the lustre of that Beauty which were it discernible with mortal eyes, Mirabiles sui amores excitaret; would draw all hearts and affections to the liking and love thereof? yet even my weak and rude delineation thereof, hath presented thus much to your view: That Holiness hath in it a Beauty, though spiritual, yet, 1. Pleasing to God. 2. Glorious in the sight of his Angels and Saints. 3. Venerable even in the eyes of the wicked. 4. Comfortable, and full of contentation to our own Souls. 1. Pleasing and acceptable to God, even as the lively Image, and Character of his own divine nature: and therefore as a Father delighteth to look upon the express and vive image of himself in his Son: so God our heavenly Father doth with greatest complacence, behold the Image and resemblance of his own increated Holiness, in the created Holiness of Men & Angels. Even as an Heathen could bring in God, saying; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hierodes. Heaven itself the place of mine own Residence, yields me not so much content as I take in them who are holy among men: No marvel then that God say to us as here in my Text, Be ye holy, for I am holy. Secondly, Holiness hath a Beauty in it, glorious in the sight of the Angels and our fellow-Saints: for they having Spiritual eyes to discern the beauty thereof, are rapt with admiration, and inflamed with the love thereof; as knowing, that by this divine quality, we approach to the nearest, and highest participation of the divine nature. And as they apprehend God to be above all infinitely, and incomprehensibly glorious; So they comprehend no higher Glory in the creatures, then to be conspicuous, and visible Images of the invisible Holy God. And therefore the blessed Angels and Saints cry out unto us, Be ye holy, for our God and your God is holy. Thirdly, Holiness hath a Beauty in it venerable even in the eyes of the wicked and profane: for there is engrafted in the Soul of man, even from the beginning, Discrimen honesti & turpis: A natural light, whereby it apprehendeth even without a teacher, the difference between that which is honest, and dishonest: and sooner can a man pull his heart out of his body, then command his heart and inward conscience, seriously to approve the turpitude of Sin, or not to see, and acknowledge the Beauty of Holiness. Seneca could say, Virtus in Omnium animos lumen suum immittit: etiam qui non sequuntur eam, vident; Virtue sheds forth her light into the souls of all. Even they which list not to follow it, cannot but see it. There is no Adulterer so impure, but his Conscience says unto him, The chaste body is better. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. Eph. 4. Such a thing is Holiness, the very enemies thereof admire it. Such a thing is sin, the very followers thereof condemn it. Therefore even the wicked themselves say to us, that which they cannot say to themselves, Be ye holy, for your God is holy. Fourthly and lastly, Holiness hath in it a Beauty, comfortable and full of contentation to our own souls. For though our Conscience cannot present unto us an Holiness complete: yet it may and aught to present to us a sincere endeavour of Holiness, 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 unspeakable content. It is reported of Saint Augustine, that he did Possid. in vita August. often and much commend those last words of Ambrose; Non sic vixi, ut me pudeat inter vos vivere: Sed nec mori timeo, quia bonum habemus Dominum. As if he had said: The righteousness of a good Conscience makes me not shame to live: and the righteousness of Faith makes me not fear to die. Even that Heathen could say, Non nisi sapienti omnia sua placent: Seneca. The good man only findeth that at home in himself, which giveth him abundant content: Stultitia autem laborat fastidio sui; But the wicked man is ever loathing and abhorring himself. I conclude all with that divine exhortation; Whatsoever things are true, whatsoever things are venerable, Philip. 4. 8. whatsoever things are just, whatsoever things are pure, whatsoever things are of good report; if there be any virtue, if there be any praise, think on these things; these things do, and the God of peace shall be with you. The God of peace, and the peace of God, even that divine peace of a good Conscience, which passeth all understanding, and can more exhilarate our souls then all the world beside. Thus God, thus the Angels, and Saints, thus even the wicked themselves, thus even ourselves, thus all things in Heaven and Earth, within and without us, do call and cry unto us, Be ye holy, for God is holy. FINIS.