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.
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.
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.
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.
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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;
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;
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yet retayne not one dram of goodnesse, vertue, righteousnesse, truth, puritie, holinesse, or any other morall perfection, wherein they were at first created.
yet retain not one dram of Goodness, virtue, righteousness, truth, purity, holiness, or any other moral perfection, wherein they were At First created.
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But are iustly called immundi spiritus, vncleane spirits, because howsoeuer they are not vncleane secundùm affectum, they are not in themselues affected with carnall vncleannesse, being spirituall natures;
But Are justly called immundi spiritus, unclean spirits, Because howsoever they Are not unclean secundùm affectum, they Are not in themselves affected with carnal uncleanness, being spiritual nature's;
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.
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 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.
But beside 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.
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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:
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:
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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,
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 God non Differt quod est,
& quo est. As equally then, and necessarily as God may say of himselfe, I am, so equally and necessarily for truth may hee say of himselfe, as here, I am holy.
& quo est. As equally then, 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.
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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?
For 1. What is Holiness, but a rectitude in affection, in actium conformable in all points to the will of God, as to the Eternal Law, and Rule of Holiness?
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.
As essentially then does God in affection, in actium will that which is Holy, as the Rule of all Holiness, his own will, is intrinsical, and essential to him.
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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;
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 hatefull to the holinesse of God is the impuritie of all Sinne. Thou art of pure eyes and canst not see euill; thou canst not behold wickednesse.
So opposite, and hateful to the holiness of God is the impurity of all Sin. Thou art of pure eyes and Canst not see evil; thou Canst not behold wickedness.
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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.
Again, it becomes pure, and holy ex contactu Superiors, by elevating and raising the affection and love thereof to things above, to things heavenly and divine.
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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.
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.
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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,
Now who more adherent to God by love and affection then himself? Who more conjoined to him by nature and essence then himself? As essentially then as God is adherent,
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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.
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.
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In a great mysterie of which holy Trinitie the Seraphims crie one to another, Sanctus, Sanctus, Sanctus, Holie, Holie, Holie, Lord God of Hoasts, the whole World is full of thy glorie.
In a great mystery of which holy Trinity the Seraphims cry one to Another, Sanctus, Sanctus, Sanctus, Holy, Holy, Holy, Lord God of Hosts, the Whole World is full of thy glory.
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,
That the Whole world considered together with God, is no whit more excellent then God considered sole and alone, both Because the Whole World does not add Aliquid notabile God, makes no notable addition to God, no more then one small sand of dust adds any thing to the vastness of the Whole earth,
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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,
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,
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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:
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 onely art 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.
Thou only art holy, thou only art the Lord; Thou only, Oh christ, art most high, etc. Hitherto the First part of my Text, Holiness in God. I am holy.
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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;
and holiness, wherein they Are stated, is not from themselves, or from the nature of any created holiness, which in it self is apt to defect, and finally to decay;
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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 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 Says, I am; and yet of them does no where say to us, be ye; as, I am Infinite, Eternal, Omnipotent, Wise, Glorious, Great:
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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.
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.
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and approch nearest to the similitude and likenesse of God: and I find the competition stands chiefly betweene these three, Greatnesse, Knowledge, Holinesse.
and approach nearest to the similitude and likeness of God: and I find the competition Stands chiefly between these three, Greatness, Knowledge, Holiness.
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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 where greatness is not subseruient 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;
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.
Knowledge is that which makes men come nearest to the Similitude of God: just as the Tempter to our First Parents, You will be Sicut Dij Knowing, Ye shall be as God's knowing good and evil.
for by it, and by it alone, wee are made NONLATINALPHABET, Partakers of the diuine nature, not by being transformed into identitie of substance with God,
for by it, and by it alone, we Are made, Partakers of the divine nature, not by being transformed into identity of substance with God,
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;
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;
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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 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.
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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,
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,
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for so The heauens declare the glorie of God, and the Earth 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.
for so The heavens declare the glory of God, and the Earth shows 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.
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 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;
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;
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;
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but as Augustine well expresseth it, Per inhabitationis gratiam, by the speciall grace of inhabitation, so, as no where else, but in the spirits of his Elect.
but as Augustine well Expresses it, Per inhabitationis gratiam, by the special grace of inhabitation, so, as no where Else, but in the spirits of his Elect.
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,
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,
Whereupon what followes? Seeing then that wee haue such promises, dearely beloued, let vs cleanse our selues from all filthinesse of the flesh, and spirit;
Whereupon what follows? Seeing then that we have such promises, dearly Beloved, let us cleanse our selves from all filthiness of the Flesh, and Spirit;
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Lest otherwise we grieue the holy Spirit of God, and cause him, 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:
Lest otherwise we grieve the holy Spirit of God, and cause him, who cannot depart from us in essence and power, yet to depart from us both affectu, and effectu; affectu, Because he cannot but hate so nasty an habitation:
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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.
As the Moon hath her increases and decreases of Light differently, according as she Stands in different aspect to the Sun from whom she borroweth her Light.
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.
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.
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:
as in a glass, the luster of that Beauty which were it discernible with Mortal eyes, Mirabiles sui Love 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:
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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,
That Holiness hath in it a Beauty, though spiritual, yet, 1. Pleasing to God. 2. Glorious in the sighed of his Angels and Saints. 3. Venerable even in the eyes of the wicked. 4. Comfortable,
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.
so God our heavenly Father does with greatest complacence, behold the Image and resemblance of his own increated Holiness, in the created Holiness of Men & Angels.
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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:
for there is ingrafted in the Soul of man, even from the beginning, Discrimen honesti & Shameful: A natural Light, whereby it apprehendeth even without a teacher, the difference between that which is honest, and dishonest:
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There is no Adulterer so impure, but his Conscience sayes vnto him, The chaste bodie is better. NONLATINALPHABET. Chrysost. Eph. 4. Such a thing is Holinesse, the verie enemies thereof admire it.
There is no Adulterer so impure, but his Conscience Says unto him, The chaste body is better.. Chrysostom Ephesians 4. Such a thing is Holiness, the very enemies thereof admire it.
Euen that Heathen could say, Non nisi sapienti omnia sua placent: The good man onely findeth that at home in himselfe, which giueth him abundant content: Stultitia autem laborat fastidio sui;
Eve that Heathen could say, Non nisi sapienti omnia sua placent: The good man only finds that At home in himself, which gives him abundant content: Stultitia autem Laborat Fastidious sui;
Whatsoeuer things are true, whatsoeuer things are venerable, whatsoeuer things are iust, whatsoeuer things are pure, whatsoeuer things are of good report;
Whatsoever things Are true, whatsoever things Are venerable, whatsoever things Are just, whatsoever things Are pure, whatsoever things Are of good report;
