The Attributes of God Unfolded and Applied, Sermon 3

The Attributes of God Unfolded and Applied · Sermon 3

p. 48The Holineſſe of GOD.

Pſalm 99. v. 9.

For the Lord our God is Holy.

I Shall ſpeak of theſe words, as they contain a propoſition aſſerting the Attribute of Holineſſe, which is the third in order of the communicable attributes of God, and now to be ſpoken of. For the formality of the words, take onelyonly this. Jehovah is to be exalted and worſhipped at his holy hill, why? becauſe he is holy: For the Lord our God is holy. But why might it not have been ſaid, exhalt the Lord our God, and worſhip at his holy hill for the Lord our God is, a good God, or a jealous God, or a mercifull God? I anſwer, It is true, there is enough in every attribute to draw ſouls unto God, and to move us to exalt him, and to allure us to worſhip him: but yet when I ſhall have ſhewed you what holines in God is, ye will eaſily be made to ſee that the conſideration of holineſſe will be a principal ground and cauſe to exalt him, and to worſhip at his holy hill. A thing is ſaid to be holy, firſt, when it is ſeparated from common uſe to the ſervice of God. So the Utenſils of the Tabernacle, to the very Diſhes, Tongs and Snuffers were holy; that is, were ſeparated unto God. And in this regard, the Lord our God is holy; for from all eternity, he was ſeparated from all other objects to himſelf, to love himſelf, to take delight in himſelf: God is dedicated to himſelf from everlaſting, and his honour he will never give to any other: and therefore exalt him, worſhip him, ſet him high, truſt in him, honour him for he is holy, he is all for himſelf, he is eternally dedicated to himſelf, and will make ſuch know that do not exalt him, what it is to diſpleaſe ſo jealous, ſo holy a God. It is true, ſelf-love in men is very often inordinate, extreamly, and ſo very vicious; but in God it is a glorious beam, it is his holineſſe. And the reaſon is, becauſe there is none other meet to be an object of Gods love but himſelf. So this is the firſt acceptation of the word p. 49holy, and you be according to this taking of the word, God is holy, that is, dedicated to himſelfe, and therefore that he is to be exalted and worſhipped, becauſe he is ſo holy as hath been ſaid. He is all for his own glory, all for himſelf; he never in the leaſt action aimed at any thing (nor will nor) indeed (can) but himſelfe. There are many things which aſſerted of men (as I hinted before) do render them very blameable yea unholy. As to looke after their own, Phillip. 2.4. To be lovers of there own ſelves 2 Tim. 3.2 and the like; Which aſcerted of God do gloriouſly ſet out his holineſſe. And ſo alſo in men, holineſſe is a ſeparation from the world unto God, holy perſons, are perſons dedicated to God. Thus have you the firſt acceptation of the word.

Secondly, Holines ſomtimes ſignifies puritie. Yea know in our uſuall manner of ſpeaking, we do make holines and purity Synonimaes, as in Luke 1.35. therefore that (holy thing) which ſhall be born of thee ſhall be called the ſonne of God. To be holy is to be imaculate, that is, ſine macula without ſpot, or blot, to be agreeable and conform to the holy law of God. Holines (ſaith a late writer) doth conſiſt in a compleate uniformitie, and conformitie to the will of God wholy. Some are firſt table Chriſtians, others ſecond table Chriſtians: Some hote in acts of religion that are could in juſtice: ſome are very honeſt and juſt to men that have no delight in communion with God, but James 2.10. Whoſoever ſhall keepe the whole law, and yet offend in one point, he is guilty of all. He that breaks one linke of a chaine, breakes the chaine. One holy nature gave every commandement, how can there be a ſtate of holines without equal reſpect to all? Then ſhall I not be aſhamed when I have reſpect to all thy Commandements ſaith David, Pſalme 119 6. And againe, I have refrained my feet from (every) evill way, ver. 101. To loſe our will in the will of God is holines. So this in Chriſt, John 4 34. Jeſus ſaid unto them (to wit) to his Diſciples that had prayed him to eate ſome meat. My meat is to do the will of him that ſent me and to finiſh his work. And Math. 26.39. and 42. verſes. Nevertheleſſe, not as I will, but as thou wilt. And thy will be done, this was holines in Chriſt. In this ſenſe holines and rightouſnes in Scripture do often ſignifie one and the ſame thing. I ſay (often) not (alwaies) for where the two words do come together, as Luke 1.75. In holines and righteouſnes p. 50before him all the dayes of our life; we may underſtand moſt fitly by holines the duties of the firſt table, and by righteouſnes the yellding of obedience to the duties of the ſecond table. But I ſay holines is ſometimes put for righteouſnes, and righteouſnes in like manner for holines. As Pſalme 16.3. David declares that his delight is in the Saints (or holy ones) that are in the earth, which he affirms to be the excellent, or ſuch as excel in verture. And therefore ſome do define holines to be moral goodnes which is a perfection of holines in life and converſation; a perfection of manners in act and habite as the Schoolmen call it. So we account righteous livers to be Saints. And becauſe there are none perfectly holy in this life, we cannot gain ſay the Popiſh Schoolmen in that ſence, that aver and teach none to be properly holy in his life, I ſay if they mean by properly holy, perfectly holy. For to make a man holy, there muſt be in him a perfection of habite and converſation agreeable to the eternall law of God. And as nothing is weight till it counterpoſe the weight that is ſet againſt it; ſo no mans life is compleatly, that is perfectly holy; untill it be exactly anſwerable to the holy law of God, which cannot be ſaid of any man in this life until he come unto a perfect man, unto the meaſure of the fulnes of Chriſt. Epheſ. 4.13. It is true Chriſt was full weight according to the weight-ſtones of Gods eternal law, he was full meaſure according to that met-yard, but ſo was never any man elſe holy or righteous, perfectly I meane and exactly. This (by the way let me tell you) is one cauſe, why, when an emenient perſon dies in Popiſh countries, whom they judge fit to be canonized for a Saint; they let a hundred years paſſe after his death before they do it, allowing a conſiderable time for the purgatory-purgations of his ſoule before he paſſe for a Saint. But yet though properly, when by it we mean compleatly, none be holy in this life: Yet are there holy one on earth, to whom the holy, eternal morall law of God is a rule. And there are ſome, who though they cannot keepe all Gods Commandements; Yet they have reſpect unto them all. Such a one was David Pſ. 119.6. And ver. 111. he ſaith. Thy teſtimony, have I taken as an heritage for ever: for they are the rejoycing of my heart and ver. 112 I have inclined my heart to performe thy ſtatute, alway even unto the end. But to proceede in ſhewing you what holines p. 51is according to this ſecond uſe of the word. I have ſaid it is a conformity to the eternal law of God, and ſo it is. For as the conception of the divine mind is the meaſure of natural perfections, and of that being that is in all things; So the eternal law is the meſure and rule of morall perfection, and of the holines of a reaſonable nature in all good workes. He is holy therefore whoſe affection and manners do exactly agree to the eternall law of God. But here falls in a queſtion by the way that calls for an anſwer. To wit, whether all acts of obedience required now were required ever, and ſuch as have beene required heretofore are ſtill required? To which I anſwer ſhortly. That Obedience to Gods mind is ſtill required,Moralia ſunt aeternae veritatis. and for all moralls they are ſtill the ſame: But God hath been pleaſed to make poſitive lawes, ſome ceremonical, ſome judiciall which are now out of date. He trained up the Jewes under them indeed, but upon the diſſolution of their common wealth, their judicial lawes ceaſed to be of uſe: And upon the comming of Chriſt to be a ſacrifice for the ſins of mankinde, the ceremonies as ſhadows of good things to come did fly away. And ſo alſo we now in Goſpel times, have our proper Goſpel laws, which the Jewes had not. But yet the moral law is ſtill one and the ſame, and of it not one jot or title ſhall ever be altered or made void. Well then, let us come to ſome iſſue. A man of an upright life and converſation is a holy man. Ye ſee what holines is in man, let us a little take a view of Angels, thoſe holy celeſtial flames: And we ſhall find that they are holy in both the formentioned reſpects. For they make Gods glory, the end of their actions, being given up to him, and to his honour: and there is no blemiſh in their obedience: None in their nature, none in their lives. It is true their holines is but finite becauſe created, and therefore periſhable holines in it ſelfe: for they might fall if they were not ſupported, & thoſe Angels that fell at firſt were holy. Yea it is by the grace and decree of God that theſe elect Angels do and ſhall continue holy, as it alſo is, that the Saints-ſeparate from the world unto God, do not return to the world againe. Yea this is true of the holines and hapynes of Angels and ſaints in heaven. One thing more, touching the holy Ghoſt who in this ſenſe is called holy, not as he is the holy God, but as he is the giver and worker of holines and makes p. 52men conformable to the law of God. And therefore he is called God the holy Ghoſt or holy ſpirit, al the three perſons, Fatner, Son, & Spirit are holy eſſentially; but the third perſon is called the holy Ghoſt or holy Spirit, becauſe he it is that worketh holines, and frameth your Spirits ſuteable to the holy law of God. Now if holines be ſuch a conformitie in men to Gods law, what glory is there in Gods holy conformitie to his own mind and law, as you will heare when we come to it. And in the mean time judge whether there be not ſufficient ground of calling upon men to exalt the Lord our God and to worſhip at his holy hill, in the rememberance of his holines, becauſe he is a holy God, becauſe he never required any thing of any man that was not holy, juſt and good; it is meet ſuch a one ſhould be exalted and ſet high, worſhiped and honoured. Therefore Worſhip for he is holy both wayes, in both acceptations of the word he is dedicated to his owne glory and ſo he is holy, and he is perfectly, juſt and holy, righteous in all his wayes and holy in all his works. Pſ. 145.17. Therefore exalt the Lord our God, therefore worſhip him. Ye ſee the emphaſis of the reaſon, and why the conſideration of the attribute of holines is rather then of another attribute, made the ground of this inculcated exhortation of exalting and worſhiping God.

Now as in other Attributes formerly handled, ſo in this I ſhall ſpeak of theſe three propoſitions out of this Scripture.

1. That holineſse is an attribute of God.

2. that it is a Communicable attribute.

3. That Holines in God is Infinite and incomprehenſible.

For the firſt, that holines is an attribute of God. Let thoſe things be remembred that have been ſpoken of the twofold acceptation of the word holy, and we ſhall find that both are eminently true of God. He is all for himſelfe, he will not give his honour to another; Herod ſhall be ſmitten by an Angel and eaten of wormes for not giving God his glory, Act. 12.23. Selfe love (as you have formerly heard) affirmed of men renders them ugly, but it is a glorious attribute of God. And then alſo the conformity that is in God between his mind and will (that I may ſo expreſſe it) evinceth this to be true, that the Lord our God is holy. And thus we may ſay, the will of God, the actings of God, are conformable to the eternall law of God; but yet the holines of God is of a far higher conſideration then p. 53the holines of men or angles. For the will of God and his actings are not to be thought to be conformable in an accidentary manner to an eternal law; but eſſentially and from within himſelf, not by diverſe or various vertues, but by his eſſence as it commeth under the conſideration of a will, he is holy: even as the ſame one infinite eſſence comming under the conſideration of a mind, is ſaid to be moſt wiſe, yea wiſdome it ſelfe, ſo that is (as it were) the ordering of Gods actions according to his underſtanding which is called the holines of God. There was never a wiſe action or word in the world, but it came out of Gods head, nor never a good, right, or holy action, but came out at his heart: Again whereas the eternal law doth ſpring from the divine eſſence which as it is the firſt originall of all entitative perfections: ſo alſo of all morall perfection, and of all the rectitude of the affection and converſation: It then appeareth, that as holines in men and Angles doth ſtand in conjunction with God in affection, ſo God moſt conjoyned to himſelf, both by nature and by the affection of love muſt needs be exactly holy, according to the ſaying in the ſchools. Amor Dei eſt ſanctitate, The love of God is holines, becauſe in men it ariſeth from the knowledge of his excellency which draws their ſouls to God. Now therfore, no creature can be holy as God is, becauſe no man doth know God as he knows himſelf. You know the ſaying, ignoti nulla cupido of a thing unknown there is no deſire. The reaſon we love God no more, is, becauſe we know him no better. All our want of love to God, flows from our ignorance of him, he is holy among men that loves God moſt, and he will love more then others that hath a greater knowledge of God then others. God knows himſelfe and loves himſelf, and this is his holines; Yea he ſo adhears to himſelfe, that he will caſt downe all things, rather then ſuffer his honour to be abaſed. Laſtly in the application of the acceptation of the word holines to God, you muſt know, that holines ſtandeth in puritie of ſoule, free from all contagion and ſpot of ſin; therefore God is holy in himſelf without regard to an eternal law to be meaſured by. There is the holines of obeying a law, and the holines of being a law. There is a created holines and an uncreated holines. There is a regulating holines and a regulated holines. Holines in man is a compleate p. 54conformitie to the will of God: but in God there is a compleate eſſentiall will, and an eſſentiall freedom from the leaſt ſpot of ſinne. In Chriſt as man was an exact conformitie and ſubmiſſion to his father wil, even contray to his creaturely will. But in God there is much more for he eſſentially is holy, and therefore cannot be meaſured by a law. By this time you perceive (I truſt) what holines is, which is an attribute of God: yet for further Diſcovery of God unto you I will ſpeake of the diverſe wayes, that God is ſaid to be holy, diſtinctly, properly, and perentically ſo, as none but him can be ſo ſaid to be holy as he is.Leſſius. God is ſaid to be holy five manner of waies according to the doctrine of the ſchooles. Firſt Radically, becauſe the devine nature is the firſt root and originall fountaine of all ſanctitie and puritie. For from the eſſence of God, in our manner of conceiving things, both the eternall law, and all love in God of himſelf and all purity (called by ſome the chaſtity of God) doth flow and come.Schaerpius. For although there be not in God a priority of nature in any regard; yet we muſt conceive in him a prioritie of order. To clear up this by familiar inſtances or ſimilitudes, though the beames of the ſun be aſſoone in, in nature as the ſun, yet we muſt account the ſunne to be the radicall cauſe of thoſe beames. So alſo aſſoone as there is fire there is light and heate, yet is the fire in order to be conceived before either of them. And ſo now, you may ſee my meaning, when I ſay holines is radically in God. I meane the eſſence of God is the radicall cauſe, roote and fountain of that holines which is in God. As God the ſonne hath alwaies been the ſonne of God; and begotten from everlaſting, and is called the wiſdome and word of God. So upon the ſame account the holy Ghoſt is the love and holines of the Godhead and divine eſſence and ſo proceedeth from the father, and the ſonne; this helpeth us to diſcerne ſome what of the great myſtery of the Trinitie. And ſo although not the ſame truth yet a truth like unto this would I hold forth in this Doctrine of radicall ſanctitie.

Secondly God, is objectively holy, becauſe he is the object of all holines. For not only it is true of the holines of angels men, but even of the holines of God, that it is placed in the love of, and conjunction with God. God is the ſupream of p. 55all things and moſt ſimple and pure, and the cheifeſt purity, is in cleaving to him, and purity is holines or the chaſtity of God therefore God is holy objectively, as the meaſure of all holines, and the fit object of ſelfe love. For as in men impurity commeth by touching things below, as when our faces are ſoule or our garments dirty; And in our ſoules there is defilement by cleaving inordinatly to the world and worldly things: ſo purity ſprings by acquaintance with things above, when our affections do aſcend to high and more noble things, and do ſtick to them. And ſo God leaveth to himſelf and is the object and meaſure of his own holines.

Thirdly God, is holy exemplarily in manner of a rule or coppy. The conformitie of the ſoule and life of man to the eternal law is true holines, ſuch conformity is in God to himſelf and law, though not becauſe it is his law which is the rule of holines.

Fourthly, formally God is holy, he cleaves to himſelfe who is moſt pure, and is therefore formally holy. God is the love of himſelfe this is his holines, and becauſe he loveth himſelfe infinitely, as he is lovely infinitly, therefore he is infinitely holy. Yea God in the love of all his creatures is holy, Pſalme 145 17. He is holy in all his workes.

1. He loves them for his own ſake. Sanctum eſſe, eſt amare Deum, et gloriam ipſius in omnibus procurare. To be holy is to love God and to ſeeke his glory in all things. And ſo he is holy in all his workes.

And Secondly he is holy in all his works, becauſe they are exactly conformable to the rectitude of the eternall law. Quia tam perfecte vult rectitudinem quam perfecte illam concipit. He works as perfectly as he conceives perfectly. As is Gods judgment ſo is his will: And hence it is that the love of the Father is ſo paſſing great to Chriſt, for the father loveth the ſon, &c. Joh. 5.20. Why ſhould God love the ſon more then any other creature; but becauſe he ſaw more of himſelf wrought in the ſonne, then in any other creature. Love is an inclination of the will to that thing which is good, and thereupon the ſoul of God runs out to Chriſt who was altogether lovely: this is formal holineſſe in God, this is the formality of this attribute in God, he loveth himſelf in his love to the creatures. All the actions of p. 56God proceede from an holy ſpirit, from a ſpirit of holines: As hath beene ſaid already, holineſs is to love God, to ſeek Gods glory, to love ones ſelfe in God, and in this ſence God is certainly holy for he loves none as himſelfe and ſeekes and aimes at his owne glory in every thing he doth.

And here (by the way) let me ſpeake a word of the formality of the holines of Saints. Is it not their love to God and Chriſt. And the Saints that makes them to delight in beholding him whom their ſoule loveth. Doubtles it is. My beloved (ſaith the ſpouſe) is whit and ruddy the chiefeſt among ten thouſand. Canticles 5.10. As it was ſaid by the Queen of Sheba of Solomon. 1 Kings 10.8. Happy are thy men, Happy are thoſe thy ſervants which ſtand continually before thee, and which hear thy wiſdom: So much more may we ſay (as the ſpirit of holines maketh us to ſay.) Bleſſed are they that know Chriſt, and have of the graces of his Spirit. And here I muſt needs ſay once againe if God be holy, becauſe he loveth good men which are his choice workmanſhip; then ſo are the Saints therein holy alſo, for they love wonderfully that choiſe maſter piece Chriſt, and all the Saints which are his workmanſhip created in Chriſt Jeſus unto good works, Eph. 2.10. And ſo by the rule of contraryes, as it is ſaid Pſalme 45.7. by way of propheſy and myſtically of Chriſt, Thou loveſt righteouſnes and hateſt wickednes &c. God muſt needs hate ſin with an infinite hatred: for he loveth the rectitude of the eternall law, and therefore hateth what is contrary to it, for the ſinfullnes of ſinne is its contrariety to Gods eternall law. And then Secondly, God neceſſarily loveth his own goodnes and perfection, and therefore neceſſarily hateth ſinne which is contrary and repugnant to that goodnes. Repugnant I ſay, not as one forme to another, but as an inordinate thing to its rule and meaſure. Keep ſinne up and God muſt go downe, keepe God up, and ſinne muſt go down. You may as well expect to ſee the Ocean ſea burn to aſhes, or ſtones to fly upward, as look to ſee an union betweene God and ſinne, or that God ſhould not looke upon it with higheſt indignation. What ſinne is, you ſhould finde in every catechiſme almoſt, it is the tranſgreſſion of the holy law of God, even the leaſt ſinne doth turne aſide Gods love, and becauſe he is holy, it maketh his very ſoule to hate the perſons in whom it is. Sinne is like Coloquintida p. 57in the Pot, and this I muſt tell you that when God ſmels it, he cannot but throw away pot and all, it is ſo contrary to his holines. Where ever God ſees ſinne he runs at it preſently. If his owne ſon do but ſtand in the ſinners ſteede, though he had no ſinne of his owne, yet you ſee how the wrath of God ran out againſt him. And the reaſon is, Gods love of his law, which is his holines, of which ſin is the tranſgreſſion, and upon this account God muſt needs hate it. And this David a man of much acquaintance with God tells us, Pſalm. 5.4, 5. For thou art not a God that hath pleaſure in wickednes, neither ſhall evill dwell with thee, The fooliſh ſhall not ſtand in thy ſight, thou hateſt all workers of iniquitie, and ſo Iſaiah 1.24. Ah ſaith the Lord, I will eaſe me of mine adverſaries and avenge me of mine enemies. By which words the prophet meaneth, that God will not be appeaſed, he will eaſe himſelfe; here is an alluſion to the diſpoſition of men,Calv. in loc. for even as wrath is nothing elſe but a deſire of revenge: ſo revenge it ſelfe alſo is a kind of contentment: for when any is revenged he is glad and ſatisfied. Thus the Lord ſaith, that he will ſatisfie himſelfe in chaſtiſing his enemies, as if it were a kind of recompence. And becauſe this holines of God doth ſo glorious ſhine-out in his hating of ſin, which is contrary both to his eternal law & workings, in both Church and world, and alſo to the actings of Saints, acted by the Spirit of holines: I will a little faſten here and give you ſome evidence of the bitter hatred which is in God againſt ſinne.

Firſt, Therefore when we ſhall ſee an all-mercifull God to 1deprive men and Angels of ſuch an infinite good, as himſelfe,Evidences of Gods hating ſin. certainly you muſt ſuppoſe there is ſome great cauſe & reaſon for it, why, the fruition of God is the greateſt good, and Angells and men were his moſt excellent creatures: yet ſuch is Gods holines cauſing his hatred of ſinne that he tumbles man out of Paradiſe, and Angels out of heaven, here is one evidence of Gods hatred of ſinne and ſeveritie againſt ſinners.

But Secondly, God doth not only deprive theſe prime creatures of ſuch a goodnes, to wit, himſelf infinitly and eternally, 2but alſo caſt them into extreame ſorrows, pains and torments. And the Angels which kept not their firſt eſtate (or principalitie) but loſt their owne habitation, he hath reſerved in everlaſting chains under darkenes, unto the judgement of the great day, Jud. ver. 6. And p. 58for men, who can be ignorant of theſe miſteries, ſinne hath brought upon all ſexes and ages even in this life, beſides thoſe everlaſting burnings, to the which all wicked ones are reſerved?

3Thirdly, God will blot out all the good that ever men did, if that fall a ſinning once. If the righteous turneth away from his righteouſnes and committeth iniquitie, &c. All his righteouſnes that he hath done ſhall not be mentioned in his treſpaſſe, Ezek. 18.24.Ezek 18:24that he hath treſpaſſed; and in his ſinne that he hath ſinned, in them he ſhall die. If a man ſhould live many a yeare in ſerving God, and do great things for the people of God; Yet if he give out and ſin, and perſiſt and die in his ſinne, all his former good ſhould be blotted out.Q. A. But here comes a great queſtion, can a righteous man fall from his righteouſnes? To which I anſwer, It is impoſſible, Ratione Decreti & promiſſionis, in regard of Gods decree and promiſe: Yet we muſt know that as God only hath immortality eſſentially and immutably: ſo likwiſe all kindes of goodneſs are only in God firme and ſure. Saints might fall, Angels might fall, the Saints in heaven might fall and dy alſo againe, were it not that God holds them to their eſtates, he hath brought them unto, and will even as the Pſalmiſt ſaith, Pſalme 91.4. He ſhall cover thee with his feathers, and under his wings ſhalt thou truſt: his truth ſhall be thy ſhield and buckler. But for more cleare and full anſwer to the place in Ezekiel. You muſt know that the Holy Ghoſt meanes not truly gratious, neither is it the ſcope to prove falling from grace, but to cleare the Lords juſtice, and my ſcope is to ſhew the deadly hatred God beares to ſinne. And either by righteous in that place we are to underſtand a moral, legal, righteous man, or elſe it is a caution to prevent a righteous mans falling, if we will underſtand it of Goſpel righteouſnes. Or laſtly, (as I intimated in the beginning of my Anſwer to his Queſtion) it may be true of a righteous man conſidered in himſelfe, not in relation to God or Chriſt, that he may turne from his righteouſnes as Angels and Adam did. We have a rule conditional, ſuppoſitions are of things impoſſible, aſwell as of poſſibles, & therefore make what ye will of the text, yee can never neceſſarily conclude, either with Bellarmine, that a man may, Exuare cor novum, put away a new heart, that faith may be loſt. Lib. 3. de Inſt. c. 14. Quid clareus? quomodo quaeſo avertitur juſtus à juſticia, ſi fide ſola juſtificatur & fides ſemel concepta extergui non poteſt? or with Arminians p. 59that it is ſo evident, that every one may ſee it, that a juſt man may totally and finally fall away.Hominem juſtum poſſe totaliter de ficere. Ameſ. in antiſynod. de preſen. Sanct. c. 2. Chriſt tells his diſciples that he would ſend the comforter, that he might abide with them forever, that he might dwell with them, and be in them John 14.16.17. But I muſt end this buſineſſe which is but by the by. God muſt needs hate ſin, ſeeing one ſin in the evening of a mans age perſiſted in unto death will make God forget, all former ſervices done to him (this is the third evidence.)

Fourthly, Gods willing the abaſed incarnation, and dolorous 4death and paſſion of his ſonne, that ſinne might be aboliſhed, is the higheſt diſcovery of his hatred towards it. If nothing but the blood of his owne ſon be able to remove ſin, it ſhall be laid down rather then God will endure it: ſo hateful is ſin, and ſo loathſome in the eyes of God. And therefore Soules, do but conſider this, ye that make light of ſin, ſee and conſider a little what ſinne is in the account of God, in whoſe ballance all things muſt be wayed. Yea, look upon the readines of Chriſt to make his ſoule an offering for ſin, to lay down his pretious life that this ugly thing ſin ſo hateful to Gods holines might be ſlain as well as ſatisfied for; and that Gods ſoul might be eaſed and comforted, juſtice being ſatisfied which the holy ſeveritie of God did call for. I have beene very long upon the formalitie of Gods holines, which as you may remember, is the fourth way or manner God is ſaid to be holy in.

A Fifth, and indeed the laſt way or manner is, that God is ſaid to be holy, Eminently, and cauſally; as the fountain and 5begining of all ſanctitie in creatures. As he is the root of all holines, the object, the example viz. of and unto his own holines and formally holy, alſo (as hath largly been demonſtrated, So likewiſe to the creator of all creatures holines? He is the 1Efficient, Formall, Exemplary, and final cauſe. He hath (firſt) infuſed all holines (into Angels and men) which they have, he converteth men to himſelfe, he doth away the ſpots of their ſinnes, he plants in them the light of grace and good inclinations. All holines comes from him, and what have we, that we have not received from him, who only it is that makes men to differ? So that, God is cauſally holy, the efficient cauſe of all holines in the ſons of men. He it is that rooteth out ſin, p. 60and cleanſeth them from filthines, and planteth in them holines by his holy ſpirit. And thus our God is holy as he doth effect holines. Secondly he gives the very ſpecies of holines. Holines (as I have told you) is placed in loving God, and his waies, Chriſt and his people: Now it is God that forms Chriſt in us, and gives a ſpirit of conformitie to him in holines. He is the formal cauſe of holines in creatures, not informing but in a higher way, & without imperfection, we are transformed by the renewing of our mind, Rom. 12.2 The foreign the new creature, the change of the ſoule, (as the worke is variouſly termed) is wholy from God. And ſo their people come to be willing in the day of Gods power, in the beauties of holines Pſ. 110.3. Then when they have a holy frame of ſpirit, they being to value ordinances, and run too and fro for the increaſe of their knowledge, Daniel 12.4. they cleave unto God, and one to another, praying in the Holy Ghoſt Jude. ver 20. and ſubmiting themſelves one to another in the feare of God Epheſ. 5.21. Even as the father loveth the ſonne, and the ſonne loveth the father, and God loveth himſelfe becauſe of the holines in their divine eſſence: ſo it is with the Saints that are made to be holy and are renewed.

Thirdly, God is exemplarily the cauſe of holines in creatures, 3he hath laid a coppy before us according to which we ſhould ſquare our lives. He is principum exemplare. Not only the mind and will of God revealed in the ſcripture, but alſo the hiſtories of Gods dealings in point of holines, who would have us walk as he hath, and be holy as he is holy. And yet this is not all, we have a plaine familiar coppy, a demonſtration before our eys, I mean the behaviour and converſation of Chriſt in the daies of his fleſh, he hath left us an example, that ye ſhould follow his ſteps. 1 Pet. 2.21. Such as walk according to theſe coppies and this rule, peace be on them and mercy, and upon the Holy Iſrael of God, Gal. 6.16.

Fourthly, All the holines of the creature is directed unto 4:God and his glory, as unto its end. Therefore the creature is ſanctified and made holy, that it may be for God the utmoſt end; and honour him, and praiſe, and glorifie him. And take this for a truth, no action is any further holy then Gods glory is the end of it. The Phariſes almes, faſtnings and prayers, were materially good: but becauſe their owne praiſe and not p. 61Gods glory was that which they aimed at; this was that ſpoild all. And therefore (Chriſtians) well is that we have a Chriſt, for ſeeing God will no further look upon us then we perfectly aime at his glory in every thing; what would become of us had we not a Chriſt? Seeing ſelfe ends will ſo mingle themſelves with one beſt performances, have we not cauſe to bleſſe God for Jeſus Chriſt; 'tis our duty, and let it be our practice to bleſſe God for Jeſus Chriſt. To Summe up all. Holy men have holy minds, their holy minds are fixed upon God. The will, word, and workes of God and Chriſt, are coppyes before their eies; and laſtly, holy men ayme at Gods glory and not themſelves, (for they are ſwallowed up in God, and know whom they have believed) therefore I commend in all theſe reſpects, God to be eminently and cauſally holy. Now lets come to make ſome uſe and application of this truth,Ʋſes of the Attribute of holineſſe in God. that the Lord our God is holy, that holines is an attribute of Gods. And firſt by way of information it teacheth us, that holines is not to be contemned, nor ſuch as labor after it is not to be ſet light by, nor holy perſons deſpiſed. Wo therefore to thoſe that deſpiſe holy perſons, this muſt needs be an heynous offence; why Sirs, what do ye mean? Holines is an attribute of God, and can that be baſe or deſpicable, which God takes, and makes to be one of his owne attributes, one of his names which muſt not be taken in vaine; much leſſe not trampled upon. Are ſuch to be blamed that deſire to be like God? to be holy as their father which is in heaven is holy? what horrible wickedneſſe is this! to mock at holy people, as to twit them with holineſſe, is to mock at God: thoſe that do ſo, are like unto ſuch wretched ſervants in a houſe, as will dog and miſuſe a childe in the family, becauſe it is like his father, whom they yet take wages off and live by, and can not live with out: little do men think to what a pitch of ſinfulneſſe their carriage this way doth amount unto: though many think it nothing to mock at holy people, yet is it a very great ſinne: And yet what is more in diſgrace then holyneſſe? who more deſpiſed then pure and holy ſoules? Oh theſe are your pure folkes, theſe are the holy ſect, and the like ſcoffing ſpeeches. If a man do but looke towards the wayes of holynes, he is ſtreightway had in deriſion by prophane people. How do parents abuſe their owne children even among us in this place, p. 62if they do but looke towards Sion, and even weep for mad▪ Alas poore ſoules! Oh that I had but bowells to pitty you as there is cauſe. Do ye know what ye do? Let me tell you, yee mock at that which muſt be in your ſelves or ye ſhall not ſee God. Heb. 12.14. and holyneſſe without which no man ſhall ſee the Lord; yea ye mock at that without which ye cannot ſerve the Lord. Joſh. 24 19. Ye cannot ſerve the Lord for he is an holy God, &c. Such as deſpiſe holyneſſe cannot ſerve God, ſo this is the firſt uſe. If you ſhould have thoughts of indignation againſt people becauſe they be holy, ye would plainly declare that ye are none of Gods ſervants, none of his worſhippers, and as firſt I ſaid, that ye ſhall not ſee his face in mercy, ſo much for that; they that labour to be holy are not to be condemned, nor holyneſſe which is an attribute of God contemned.

Secondly, If holineſſe be an attribute of God, then it further Ʋſe 2 teacheth us, that God muſt needs like of holineſſe and delight in holy perſons. For all Gods attributes are pleaſing to him: and this being one of them, he muſt needs take pleaſure in this. This clearly follows, where God doth finde but a ſparkle of himſelf, he muſt delight neceſſarily in it, becauſe of his holineſs (as hath been abundantly manifeſted in the foregoing part of this diſcourſe) he runs with joy to his the workmanſhip of his own ſpirit. And this is not onelyonly a Uſe of information, but of comfort alſo; exceeding great comfort to thoſe that are taken out of this wid… world and ſet into Chriſt the root of Jeſſe the root of holineſſe. The ſpirit of glory and of God reſteth on you, ſaith the Apoſtle Peter, 1 Epiſt. c. 4.14. (which may rejoyce under their reproaches for the name of Chriſt, when a ſoul loves God, and is ſeeking to ſet up his glory, this is matter of great joy, becauſe they are partakers of his holineſſe; O well ſhall it be with ſuch, and happy ſhall they be, Pſal 128.2. The Apoſtles, Acts 5.46. Departed from the preſence of the Council rejoycing, that they were counted worthy to ſuffer ſhame for his name. And ſo may all holy ones be their outward condition what it will.

Ʋſe 3 Thirdly, Such as would become acceptable to God, muſt labour to become holy perſons; for this is that which the Lord calleth for Lev. 11.44, 45. and cap. 19.2. Ye ſhall be holy for I am holy; this is that the Lord calleth for from all perſons, nothing will give him content but this: you know the ſaying, likeneſſe makes love. And here it takes place, if you will have God to p. 63love you, you muſt labour to be like him. Nothing will pleaſe him but holineſſe: if you would give the fruit of your body for the ſin of your ſoul, yet that will not give him content. But ye muſt be holy, the reaſon is given, becauſe the Lord your God is holy. Be exhorted therefore to labour for holineſſe.

To move you, conſider firſt, the excellency of this grace,Motives to labour for holines. it is of the divine nature, it is moſt excellent: The excellency of a thing will make a man to labour for it; excellent things are the objects of wiſe mens deſires and labours. Now there is nothing 1ſo excellent as holineſſe, for that is to be like God. And therefore why do ye ſpend your money for that which is not bread, and for that which will not profit you, but is vain and like a ſhadow; Riches get wings and flie away: labour therefore for that which when once you have, will never forſake you in life, or death, or judgment. And therefore the excellency herof thus conſidred ſhould never let us be quiet til we have gotten ſome evidence, that we have in ſome meaſure attained unto this holines, even holines which is one of Gods attributes.

Secondly conſider this too, holines is a thing which every 2man is without. There is not ſo much as one ſparkle of holines in any man by nature: for we are wholy defiled with ſin. Ever imagination of the thoughts of mans heart is only evil continually, Gen. 6 5. How can man be cleane that is borne of a Woman Job 25.4. the interrogation there is a vehement negation? How can, that is, it cannot be; But we are all as an uncleane thing, and all our righteouſnes are as filthy rags. Iſaiah 64.6. There is none righteous no not one, there is none that underſtandeth, there is none that ſeeketh after God. Rom. 3.10.11. Holines you ſee by nature. Every man (ſaith one) is borne with his face to ſin, and his backe to holines. And yet this holines is of abſolute neceſſitie: Riches life, health, freinds are good things? But yet they are not of no ſuch neceſſity, but holines is. Without it no man ſhall ſee the Lord, Heb 12 14. A man may ſee the Lord without peace, with out wealth, but not without holines be ſure of that. No holines, no heaven. Rev. 21.27. And there ſhall in no wiſe enter into it any thing that defileth. Thoſe that are without holines muſt abide without heaven. Heaven Gates are ſhut againſt all unholy perſons. They that do looke for ſalvation muſt be holy, muſt be waſhed, as ſaith the Prophet Jer 4. cap. 14. O Jeruſalem p. 64waſh thine heart from wickednes that thou maiſt be ſaved. This is the ſecond motive to move us with earneſtnes to ſeeke after holines, conſidering the abſolute neceſſitie of it.

3The third motive is an encouraging one, to wit, that holines is to be had, if you will but take pain for it. I do not preſſe you upon impoſſibilities. It is true, holines is an attribute of God, and ſome of his attributes be incommunicable, but this is communicable to man. And ſo I come unto the next, to wit the ſecond propoſition to be ſpoken of in this attribute (according to my methode obſerved in diſpatching all the other that have formerly beene handled) and it is. That holines is communicable to mankind, Doct. that it is a communicable atribute. But that I be not miſtaken, or miſunderſtood, you muſt know that I mean not holines or any other attribute is communicated as it is an attribute of God. For God cannot part with any thing that is eſſentially his or rather himſelfe; as all Gods attributes are: But this is it that I mean, that here is ſomething like holines in God, which God communicateth. That like diſpoſitions are to be found in men and Angels that are in God. That as God is ſaid to be holy, ſo there is a holines in men. But whereas in men holines is finite, imperfect & mutable; neither that, nor any other attribute is ſuch in God, who is one moſt ſimple eſſence, and not made up of ſeveral ingredients. There is nothing in God, which is not God, His wiſdome, power, goodneſſe holines is one, and the ſame moſt ſimple infinite and immutable eſſence. But to returne whence I digreſſed. Holines is a communicable attribute, it doth not ſo abide in God as for man to have no ſuch propertie.Reaſons. It is communicated as may 1be ſeen firſt in the creation of both Angels and men. When God made Adam he was a holy man: And therefore we may well argue that holines is to be had,Ab eſſe ad poſſe valet argumentum. becauſe it hath been had.

Secondly God hath likewiſe communicated it in regeneration Epheſ. 4.24. And that ye put on the new man which after God is 2created in righteouſnes and true holines. So then, if God made man holy at firſt and make many holy again, daily by renewing them in the ſpirit of their minds Epheſ. 4.23. Then it ſtands for an unqueſtionable truth in both theſe reſpects, that holines is to be had, Ʋſe that it is a communicable thing. And therefore we may hence conclude the true cauſe, that ſo many men do want holines p. 65to be in themſelves, and not in God. What is the reaſon that ſo many are altogether deſtitute of this grace, that they have not ſo much as one graine of it in their hearts, or the leaſt ſigne of it in their lives? Surely it is becauſe people do not give themſelves to uſe the meanes to obtaine it, they will not walke in thoſe waies in which it is to be had. The fault is not in God but in themſelves. Soules, God call's you to be holy, and ſends his meſſengers to invite you to come to him, that ye may be holy, he calls upon you to turn from your evill waies, he ſometimes allures, he would you ſhould be holy, but ye will not, God hath done his part. He may ſay of you as once he did of Iſrael, Iſaiah. 5.4. What could be done more to my Vineyard that I have not done in it? There hath been nothing wanting in God, and yet inſteed of the ſweete and pleaſant grapes of holines, he hath had nothing elſe, but wilde grapes from us: inſteed of holines, profaneſſe, and wickednes: And that which is ſad to conſider, the more God calls men to holines, the further do they run from him into all ſin and wickednes. Of what puniſhment ſuppoſe ye ſhall ſuch be thought worthy, that tread under-foot the Son of God and count the blood of the covenant an unholy thing, and do deſpite unto the ſpirit of grace; Heb. 10 29. How will men be able to anſwer this before our God who is a conſuming fire? How do ye thinke to ſtand in the judgment: O yee ſinners, and in the congregation of the righteous in that day? How can ye ever expect to reſt in Gods holy hill and continue in unholines. What deſperate madnes is this? Surely, Chriſt will come and he will ſeparate between the ſheep and the goates, he will devide the holy from the unholy: you ſhall anſwer for your prophanes and baſe carriage towards the Lord and his people. This is the firſt uſe, the fault is not in God, that people are not holy, but the fault is in themſelves, If now ye be damned ye may thank your ſelves: your deſtruction will be of your ſelves. For God would have you holy, he ſtands at the doore and knocks, The Lord grant that this may be thought on, that hath been ſaid. So much for the firſt uſe.

Secondly it teacheth us for our everlaſting comfort, that ſuch as do deſire holines may have it from the hands of God. Ʋſe. If ye will be holy ye may: If ye will ſay each one of ye, Lord, if thou wilt, thou canſt make me holy, as it is written of the Leaper, p. 66Mat. 8.2. Lord if thou wilt, thou canſt make me clean. That Jeſus put forth his hand and touched him ſaying, I will, be thou clean, v. 3. So will he put forth his hand and ſay, I will, be thou holy. Ye cannot be more willing, nor ſo much neither, to have holines as God is to give it. We reade of Paul, 2 Cor. 12, 89. How be ſought the Lord when the thorne in the fleſh was ſent him, and what anſwer he had, viz. to wit, that God's grace was ſufficient for him: Now have you bad natures? bad hearts? remember God is both able and willing to give you new natures, and to creat in you cleane hearts. If you will cry unto him, and complaine of your ſtony hearts: he can take away theſe hearts of ſtone, and give you hearts of fleſh. If you groane under ſinne with a deſire to be rid of it, know this for your eternal comfort that the worke of grace is begun in you already. The work I ſay is begun, and he that hath begun that good work will perfect it unto the day of Jeſus Chriſt. Never was there a ſoule that groaned after holines, ſincerity, that ever periſhed for the want of it. Theſe groanes could not be, but by the ſpirit of Chriſt, and where the Spirit of Chriſt is, there is Chriſts dwelling, and where Chriſt dwelleth, there is true faith. You that deſire holines that hunger and thirſt after righteouſnes are pronounced bleſſed. You are in Chriſts ſchoole though but in the loweſt forme.

Ʋſe 3 MotivesThirdly, this may provoke you to holy deſires and endeavours ſeeing holines is to be had, and God both commands it, Motive 1 and directs you what to do to obtaine it. Lev. 20.7.8. Sanctifie Motive 2 your ſelves therefore, and be ye holy: for I am the Lord your God. And ye ſhall keep my Statutes, and do them: I am the Lord which ſanctifie Motive 3 you. And moreover the Lord hath promiſed that they that ask ſhall have, that they that ſeeke ſhall finde, and that to them that knock it ſhall be opened, Math. 7.7. And yet again, conſider the Motive 4 great danger if we dy without holines. Without it we cannot ſee God, Heb. 12.14. no holines, no heaven. And therefore upon theſe and ſuch like conſiderations, we ſhould be ſtirred up to put to it, to the purpoſe, and labour to be holy as God is holy. I am loath to leave this point: therefore for an other motive; Motive 5 conſider that man that deſires to do a thing, and hath probable means, as a good rule, a good coppie hath great ground of hope that he ſhall obtaine what he would have, and attaine p. 67unto that which he laboureth for: Now Beloved what a copy have we to walke by? Even the Lord Jeſus Chriſt who is ſent from heaven to us that we might writ after him. God (its true) is a coppy. Be ye holy for I am holy. But that indeed was a very hard one for us to writ by. But now he hath given us a living law in the Lord Jeſus, who is made unto us of him wiſdome and righteouſnes and ſanctification, &c. 1 Cor. 1.30. Now he hath given us his owne ſon to draw out every letter before our eies, that ſo we might the better write after him. Good men be bleſſings, whoſe examples are to be followed: but there is no man ſo good, but hath his faylings and defects. But now Chriſt hath neither ſpot, nor wrinckle, nor any ſuch thing in him: for he is full of knowledge, and likewiſe of the feare of the Lord. All ſorts may learne of him how to behave themſelves. Children may learn of him how to behave themſelves towards their parents, ſubjects and people to Princes and Magiſtrates, in him we have a coppy for prayer, how alſo to be doing of good upon all occaſions, to love our enemies, not to revile again when we are reviled. In things both concerning this life and the life to come, we have patterns in Chriſt to immitate. In Chriſt I ſay not as God, but as man indued with the graces of the Holy Ghoſt. And this is that living ooppie, which the holy God hath provided for us that we might be holy too.

Sixtly, And yet this is not all. The Scriptures are left to be Motive 6 a ſtanding rule and bleſſed meanes of ſanctification. John 15.3 Now ye are cleane through the words, which I have ſpoken unto you. The word of the goſpel is that which cleanſeth people. By it they are ſanctified as it is expreſſed in that heavenly prayer of Chriſt John 17.17. Sanctifie them through thy trueth, thy word is trueth. And ſo alſo Epheſ. 5.26.27. That he might ſanctifie it (ſpeaking of the Church) with the waſhing of water by the word, that he might preſent it to himſelfe a glorious church not having ſpot or wrinkle of any ſuch thing: but that it ſhould be holy and without blemiſh.

7ly. We have many outward favours, whereby God doth allure us into holines. Every outward bleſſing & mercy ſhould Motive 7 invite us to holines. As Luke 1.74.75. That he would grant unto us that we being delivered out of the hands of our enemies might ſerve him without feare, in holines and righteouſnes all the dayes of our life. God would by his bleſſings (as it were) p. 68get into our bookes: his love tokens are ſent to woe us to holines. And therefore when we are tempted to ſinne, let us ſay as Joſeph did Gen. 39.9. How can I do this great wickednes and ſin againſt God? O let the minds of God engage us unto holines: let his loving kindneſſe conſtraine us to labour after it. Q. But how ſhould we ſeeke unto God for this grace? A. I anſwer, firſt by faithfull prayer, as you find David did Pſalme 51.7. purge me with Hyſſope and I ſhall be cleane, waſh me and I ſhall be whiter then ſnow. And againe ver. 10. Create in me a clean heart O God, and renew a right ſpirit within me. And to Paul praies for the Theſſalonians, That the God of peace would ſanctifie them wholly, and that their whol ſpirit and ſoule and body might be preſerved blamleſs &c. 1 Theſ. 5.23. This is the firſt means to be uſed for the obtaining of holines.

22. Let us ſtudy the Doctrine of holines or the new creature or the new man: that we may know what it is, and when we have it. It is an alluring Doctrine. It is called the image of God. Epheſ. 4.24. And that ye put on the new man which after God is created in righteouſnes and true holines. Such as would have money muſt learn how to tell it. Then are divers ſorts of moneys and coines abroad in the world, and therefore labour to know the King of heavens coyne. And learne to try it too from counterfeit, there is much falſe money going.

I will a litle ſpeake of this holines, which I am now perſwading you to labour for and to ſeeke after.

1It ſtandeth 1. in the renovation of the whol man, both in the ſpirits of our minde, and in the affections of our hearts. When our ſpirits and affections are renewed then we become holy.

2Secondly it ſtands in giving up our ſelves wholy by a dedication to the uſe of the Almighty. So that we do not longer live unto our ſelves, but to him that died for us and roſe again:

We ſhall the better ſee what this holines is, by its contrary to wit the old man, and the former converſation thereof. Vertues appeare the better and ſhine the more gloriouſly, by thoſe vices that are contrary to them. A faire beauty is the more lovely in a comely woman, when a blackmore ſtands by. A ſoile ſets forth a Diamond.What the old man is; And therefore that we may the better ſee the lovelineſſe of the new man, we will looke a little upon the old man. That therefore which is called the old man, p. 69is want of knowledg in the mind, and a delight in ignorance: 1Want of ſubjection and conformity in the will and rebellion withall. Want of holines in the affections and proneſſe to evill. An aiming at a mans ſelf in all actions, or rather the diſeaſe of 2the ſoule is ſatisfied. A fullfilling the deſires of the fleſh. Epheſ, 2. verſe 3. Let us faſten here a litle. A blind mind, an ignorant ſoule, is not ſubject to the law of God; neither indeed can be. Rom. 8.7. And therefore though God forbid men of this frame to love the world, yet they will love it ſtill, they 3have no heart, no ſtomack to God and his wayes. This is the frame of the ſpirit of an unholy man. And therefore they that are ſuch make not God the end of their thoughts, word or actions. No nor indeed themſelves as creatures, ſuch 4is the blindnes of their mind and perverſnes of their ſpirits. Sicke ſoules muſt be humour'd or elſe they are quite undone they think, although in truth it fares with ſuch as with men and women that have ſick bodies, that uſe to long for that which will prove their bane. Their luſt make them fooles. They have no underſtanding, the eies of their mind are put out. They faſhion themſelves according to their luſt in their ignorance. They are as blind as beetles. They are like a man that is ſick of a feaver that muſt have could drink and other things, which his diſeaſe cals for, though it kill him. Theſe will rather dy then yield to God, and hug that ſnake in their boſome which will ſting them to death at laſt. And thus ye ſee what unholines is. Tis true gracious men may ſlip, they may be overtaken in a fault: but it doth coſt them deare. If Peter deny Chriſt, he will weep bitterly. If David ſtep aſide as he did in the matter of Vriah, he will water his couch with his tears and make his bed to ſwim. But as for theſe poor unholy ſouls their caſe is ſad and diſmal: Never tell me ſay ſome of holines and exactnes: I will not, no, I will not, I will dy rather.What holines is? Such we read of in Jeremy, As for the words that thou ſpeakeſt, we will not do. And again, Let us not give heed to any of his words. Well Sirs, ſith there are among you ſuch as will not heare us ſpeak of God to you; Yet we will not ceaſe to ſpeake to God for you.

And now let us ſee what holines is.Three things in the ſoule. It is indeed the reſtoring of all theſe defects which I have ſpoken of to you. But before I go any further in that matter, let me ſhew you three p. 70things in the ſoule, Firſt, the ſubſtance thereof. Secondly, the faculties or powers of the ſoule. Thirdly, the qualities of theſe faculties. Ye have a fit reſemblance of theſe in an inſtrument of muſick, there is the inſtrument, the ſtrings, & the harmony. Now ye muſt know when Adam fell, the ſubſtance of his ſoul was the ſame afterward that it was before. The devils have the ſame ſubſtance in hell that they had when they were in heaven: Neither are the faculties of the ſoule loſt by the fall, but only the good qualities are defaced, that which we call the image of God. As firſt for the underſtanding, knowledge, Colloſ. 3 10. And have put on the new man, Saith the Apoſtle there, Which is renewed in knowledge after the image of him that created him; where we may eaſily gather that holy ſouls are knowing ſouls, underſtanding what was loſt is found again. And then ſecondly, for the will and affections, Epheſ. 4.24. And that ye put on the new man, which after God is created in righteouſnes and true holineſſe; knowledge is oppoſed to ignorance, an ignorant perſon is an ungodly perſon: And holineſſe and righteous to concupiſcences and the luſts of the old man. To which if yee add one thing, to wit, ſincerity and truth, and an aiming at Gods glory, then ye have the body of holineſſe. So now ye ſee that an holy frame of the ſoul ſtandeth in the abſence of the contrary evill and a poſitive quality and habit of goodnes. Some ſet it forth thus: Holineſſe reſpecteth God immediately, and is contained in the duties of the firſt Table. Righteouſnes reſpecteth man and the creatures, and compriſeth the duties enjoyned in the ſecond Table; Truth reſpects the manner how both the former are to be practiſed. Theſe make a perfect harmony in all the faculties of the ſoule, and are that created holineſſe which is communicated from God; as firſt to Adam in his creation; ſo ſince to all regenerated ones.

A ſeventh motive to move us to labour for holines.Be exhorted I ſay, again to get holineſs; and let me adde one conſideration more to ſtir you up to labour for holineſſe, viz. That the moſt holy men are the leaſt fearing men: Paul was of great courage, he had much holineſſe: 1 Theſſ. 2.10. Ye are witneſſes, and God alſo how holily, and juſtly, and unblamably we behave our ſelves among you that believe. Therefore when the Viper leapt upon his hand he feared not: Polluted ſouls are full of fear. Saul was afraid of David, becauſe the Lord was with him, and p. 71was departed from Saul, 1 Sam. 13.12. And Herod feared John, knowing that he was a juſt man and an holy, Mark 6.20. Magnas vires habet pietas. Godlineſſe hath great ſtrength. The righteous alſo ſhall hold on his way, and he that hath clean hands ſhall be ſtronger and ſtronger: Job 17.9. ſo Prov. 28.1. The righteous is bold as a Lyon: Nehemiah was an holy man, and would not fly) Should ſuch a man as I flee, ſaith he; Nehemiah 6.11. If God be ſanctified by us, he will be a ſanctuary to us. If Fortitude were of ſuch high account among Heathens, when it was but a virtue; what eſteem ſhould it have as a grace? Do but get holineſſe, and ye need not fear of ten thouſands of people that have ſet themſelves againſt you round about, as David did not, Pſalm. 3. v. 6. Though 40. men binde themſelves with an oath againſt a holy man; yet they can do him no harm. If Nebuchadnezzar theaten the fiery furnace to the 3 Saints in Daniel; yet they will behold,An Deus eſt in mundo pro nihilo Card. borrom. Silentiarius. Si Deus mei curam non habet, quid vivo? Daniel 3. from the 13. verſe to the 19th. A holy man need not fear any thing. Holineſſe will carry a man through the world. He that knows himſelf to be one of Gods holy ones. May bid defiance to all fears and dangers whatſoever. Holineſſe arms a man with armour of proof againſt all fears. What ſaid a Cardinal being told of great danger, is God in the world for nothing? And another, if God have not care of me, why do I live? And now Chriſtians arm your ſelves againſt fears by holineſſe: fears of the world, fears of death, which God knows how ſoon may ſeize upon us. God will be a ſun and a ſhield to his holy ones. Summe up all theſe motives that have been made uſe of firſt and laſt. Holines is that which God commands: For the attaining of it, he hath given direction. He hath promiſed that they that ask and ſeek for it, forget it: ye have ſeen the great danger they are in that want it: Ye have alſo heard what a coppy we have in Chriſt before our eyes, holineſs acted before our eys, as well as directions given. We have the Canon of the Scriptures enlarged, which God makes effectuall for the working of holineſſe: Many outward gracious vouchſafe-ments, do we live under, which ſhould prevaile with us. And laſtly, ye have heard what a ſhield and buckler holines is, and what ſpirited, bold, and couragious men Saints and holy men do uſe to be. Remember alſo that wicked men have terrours and fears; their name is Mayor Miſſabib, fear on every ſide: That they ſhall never ſee the face of God in mercy, but ſhall be without. Depart p. 72part they muſt from God with his curſe upon their backs into hell torments with the Devill and his Angels, and that for ever more. When Saints, Gods holy ones, ſhall ſit at Gods right hand, where there is fulneſſe of joy and pleaſures forevermore. The Lord give us holy frame of ſpirit and grace to ſerve him in holineſſe and righteouſnes all the dayes of our life, Amen, amen. It remaineth that we ſpeak of the third particular in this attribute of holineſſe: viz. That holineſſe in God is infinitely and incomprehenſible. Or thus, That God in reſpect of his attribute of holines is infinite and incomprehenſible.

For firſt he is eſſentially holy. He is not accidentally holy. We reade Iſaiah 6.3. Of the cry of the Seraphins one to another. Holy, Holy, Holy, is the Lord of hoaſts, the whole earth is full of his glory. The glory of Gods holines fills the whole world. holines in men is a quality, an accident, but it is not ſo in God, his holines is his eſſence, he is holy of himſelfe.

Sanctitas creaturae ad illius puritatem comparatae eſt inſtar nihili & veluti impuritas quaedam Leſſius. de perfection. Divini p. 56. Tu ſolus ſanctus Tu ſolus dominus in Hymno antiquo. Sicut una arenuta non addit aliquid notabile immenſitati terrae Ad huc continetur in Deo eminenter & idem numero.Secondly, God is univerſally holy in all that he doth, he is holy Pſalme 145.17. The Lord is righteous in all his wayes and holy in all his workes. No man can be ſaid ſo to be holy. In many things we ſin all: and beſides we may act like creatures without conſideration of this communicable attribute holines.

Thirdly, God is ſaid to be only holy. 1 Sam. 2.2. There is none holy as the Lord, for there is none beſides thee. So that as it is ſaid Math. 19.17. There is none good but one, that is God. So may it alſo be as truly ſaid, there is none holy but one, that is God. So we have a paſſage in that ſong of Moſes, and of the Lambe which was ſung by the Seven Angels, Revelation 15. In the 4. verſe. For thou only art holy. In God alone is the univerſaltie of holines. That holines which is in any creature addeth nothing worth the nothing to God: yea it is in God eminently, and the ſame in number. God I ſay is infinitely, & incomprehenſibly holy. Therefore for the firſt uſe. Seeing this God is propounded to us for a patterne that we ſhould be holy, as he is holy: we learn that a Chriſtian in the imitation of God in the matter of holines, cannot exceede meaſure. It is impoſſible for a man to be too holy. Contrary to the vaine opinion of many that think a man can be to holy: and are ready to blame others for their forwardnes this way. A fearefull ſinne. A degree of blaſphemy. Do not they blaſphemy that worthy name p. 73by the which ye are called James 2.7. The Apoſtle Peter in his firſt Epiſtle 1 cap and 14. and 16. verſes hath this exhortation. But as he which hath called you is holy, ſo be ye holy in all manner of converſation; Becauſe it is written, be ye holy for I am holy. Which ſhews how far he was from thinking any could be too holy.

But Solomon ſaith, Eccleſiaſtes 7.16. Be not righteous over much. And if righteouſnes and holines ſignifie the ſame thing, Object. as we have beene taught it often doth: then how can this be tru that one cannot be too holy? To which I anſwer,Sanctitas eſt bonitas moralis quae etiam in ſcriptures juſtitia vocari ſolet. Idem enim in ſcripturis eſt eſſe juſtum & eſſe ſanctum, habere juſtitiam & habere ſanctitatem. Leſſius pag. 54. De Div. Perfect. it is moſt true, that if men will walk by wrong rules, and not by thoſe that God hath left to his Church; They may be ſuperſtitiouſly holy, Pope-holy (as we ſay.) But make the Scripture your rule, ye may then be as holy as you poſſibly can, and need not feare of exceeding. Yee need not feare of being righteous over much. Holines is a Sea that hath neither banks nor bottoms. Yee need not doubt of wanting ſea-room or depth of water. Yee need not doubt of being ſtreightned. But ſtill remember that yee practice holines according to rule. That ye be holy as he which hath called you is holy. As Abraham taught his family, ſo do yee. God himſelf bears witnes to Abraham, Gen. 18.19. For I know him that he will command his children and his houſhold after him, and they ſhall keep the way of the Lord to do juſtice and judgment, &c. If Heſter and her maides, faſt in the Churches trouble, ſo do ye. We reade that ſhe reſolved ſo. Heſter 4.16. I alſo and my maids will faſt likewiſe. Heare is a good rule for ſuch as ſhee was.

But how long will it be untill the Scripture rules be out of date? Queſt.

I Anſwer, never untill we come in the unitie of the faith and of the knowledge of the ſonne of God, unto a perfect man, unto the meaſure of the nature of the fullnes of Chriſt. Epheſ. 4. ver. 13. Anſ. Untill then keep God before your eies, and make the Scripture your rule; and feare not of being too holy: But ſuch as are in judgment, and act beyond the rule and beyond the teſtimony: the truth of God is not in them, let their pretences be never ſo ſpecious.

And Secondly this Doctrine of the infinitnes and incomprehenſiblenes of the holines of God, Ʋſe 2 may teach us for our comfort and for the bearing up of our ſpirits in times of oppoſition: That God will beare up holines againſt all the world, p. 74Though all the men in the world and devills in hell, ſhould go to caſt it downe; Yet ſtand it muſt: for God will uphold it. And ſuch as oppoſe it ſhall give account to him that is ready to judge both quicke and dead. 1 Pet. 4.5. God will never be wanting to his church. The gates of hell (much leſs poore worms breathing skind earth) ſhall not be able to prevaile againſt it.

Thirdly, Seeing God is infinitely and incomprehenſibly holy: Ʋſe 3 Then they that will imitate God muſt never ſtand at a ſtay in holines, they muſt ſtill go on with the motto of Charl's the fifth plus ultra, Once we can never be too holy I am ſure of that. There is one wo and feare gone of an extream in holines: O if we could as well avoid the danger of being too dull, and ſlow and backward; It were well. I therefore will provide ſome ſpurs,Motives to labour for more holineſſe. ſome pregnant motives to ſtirre you up to labour to be holy, yet more and more.

Firſt, know this for your encouragement, the more holines 1ye have on earth, the more protection may ye expect from this holy God. Thoſe Saints that have beene eminent for holines have beene alſo eminent for ſalvations. God hath made ſuch ſee his ſalvation. As the three Saints Daniel the third, Daniel himſelfe chap. the ſixth, and many others.

Secondly, Take this too, the more holines the more comfort, 2ſurely while men ly under ſinne the face of God is hid from them, our comforts uſually do fall and riſe together with our holines. God ſups and dines with his holy ones. Conſolation is meaſured to us according to our holines.God and a Saint do keep one table. God cannot ſmile upon us while we are under the breach of any one of his lawes. Ye may ſee what became of Davids comfort upon his fall, Pſalme 51.11. He there cries, Caſt me not away from thy preſence, and take not thy holy ſpirit from me. And in the foregoing tenth verſe, he cries for a new creation. He hath ſo farre loſt his comfort that he thought he had loſt his grace. Careleſt walking may cauſe us to be dealt with all, as if we were reprobates and not the elect of God. For this (however ſome idle heads may prattle) I appeale to the experience of all the Saints of God: whether ever they found ſo much comfort and enjoyment of God, in their looſe as in their cloſe walking with him, certainly the clouds of ſinne where ever they be, will make the beames of Gods favour diſappeare unto the ſence of that ſoule.

p. 75Thirdly, The more holines the more boldnes. I remember I have read a ſtory of a Conjurer that would have, the devill affright 3an old exact Chriſtian. But the devill told him againe, Twas but in vaine to meddle with him, he feared nothing. Holy ſoules feare not death, though it be the King of terrours. They can looke it in the face, and with Mr. Lawrance Saunders cry out welcome life, when they are at the ſtake: The righteous is bold as a lion. Holy Moſes talks with God face to face. The more holines the leſſe feare. A holy man knoweth that nothing can come amiſſe to him.

Fourthly, The more holines the more acquaintance with God: Holines makes men great favourities in the court of 4heaven. Tis but aske and have for a holy ſoule. As it was ſaid of Luther, he could do any thing with God. Surely ye cannot imagine what power holy ſoules have in heaven.Hic vir poteſt quicquid vult apud Deum. Elias by reaſon of his holines had great power: he prayed that it might not rain, and it rained not; and he prayed again that it might raine and it did raine. Holy Moſes holds the hands of God,Ezek. 14.14.Ezek 14:14 and and God begs him to let him go. If any in the world can prevaile with God, it muſt be ſuch as Noah, Daniel and Job.

5. The more holines on earth, the more glory ſhall ye have in heaven. Though God ſave us not for our works, yet he will reward us according to them. The garland there wil be greater or 5leſſer according as the flowers we ſend, before thither, be more or leſſe. We muſt have Eſaus hands, if we expect Jacobs bleſſing. Eſau ſignifies working. No good is to be expected by us without doing good. He that expects to carry earth to heaven, muſt firſt ſtrive to bring heaven downe to earth. It is noted by ſome that the ſame word ſignifieth reward and working, to ſignifie they cannot be ſeparated. Holy ſouls ſhall dwell in Gods holy hill. Holines it called by ſome the Suburbs of heaven, and he that will enter into the City muſt paſſe through the Suburbs? To conclude this motive, if we be eminently holy here, we ſhall be eminently glorious hereafter.

Summe up all: God will protect his holy ones. Comfort and peace ſhall be their portion even here, as Pſalme 119.165. Great peace have they which love thy law, and nothing ſhall offend them. And great ſhall be the peace of thy children, Iſaiah 54.13. No names ſhall be to them, Pſalme 39.9. If we be all for God, God will be p. 76all for us. If we dedicate our ſelves to God, we ſhall find that he will be ours in the ſweeteſt injoyments. His ſpecial providences ſhall be over us, others are under generall providences only.Extra mundum ſanctus perigrinalitur cum Domino. He may carry them on his back, but you ſhall be ſure to ly in his boſome. His eye & his heart both are alwayes upon his holy ones for God. And at laſt, fulnes of joy at his right-hand and pleaſure for evermore.

Queſt. Anſ. But how ſhall I do to thrive in holines, to lanch out into his deepes? I anſwer. By daily applying your ſelves unto the meanes which God hath appointed, be diligent in the faithfull uſe of Gods ſacred ordinances. If ye plow with theſe heifers ye ſhall find out Gods riddles of holines. But when once they are ſlighted or abuſed and come to be ours and none of his (as one wittily obſerves out of Iſaiah 1.11 and 14. verſes:) then vertue commeth not from them. We ſhould therefore labour to be lift up out of our ſelves, and above our ſelves, when we are about holy exerciſes, we ſhall be exact in them: So ſhall we more and more come towards that perfection of holines which is ſtill to be laboured for, though never to be attained. So much for the morall goodnes of God, to wit, his holines. The other goodneſſes follow. The end of the attribute of holines.