adoption but he speaking of Christ is such by the truth of his nature per adoptionem nos filij dicimur ille per veritatem naturae est Augustin Epist. 120. cap. 4. Wee were something before we were Sonnes and wee have received that benefit to be made what wee were not as hee that is adopted was not the sonne of him that adopteth him neverthelesse hee was since he hath beene adopted and from that gracious generation is distinguished he that being the Sonne of God came downe to be made the Sonne of man that he might make us that were the sonnes of men the children of God Eramus aliquid antequam essemus filij accepimus beneficium ut fieremus quod non eramus sicut qui adoptatur antequam adoptaretur nondum erat ejus filius à quo adoptatur erat jam tamen qui adoptaretur ab hac generatione gratiae discernitur ille filius qui cum esset filius Dei venit ut fieret filius hominis donareâ—que nobis qui eramus filij hominum filios Dei fieri Many of the Fathers doe daintily describe this free adoption filiation for so the Greekes interpret this word Adoption having no other to expresse his signification but this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filiation or adoption but that wee may remember that when our first Father Adam fell from the state of grace in which he was created hee became the enemie of God for sinne by his gluttonie having seased the dungeon of his soule inciteth and provoketh him continually to warre against God by disobedience to his divine commaundements and by the same sinne he made God his enemie so that his revenging justice instantly tooke from him that faire Robe of Iustice holinesse and innocencie in which he was created But his mercie being not able to suffer that man that maister-piece of his hands should be for ever banished confined within the â—aines and torments of hell to satisfiâ— his Iustice hath left some in their Reprobation to endure and suffer the punishment due to their faults and hath chosen and elected some to testifie in them the effect of his compassions brâ—aking the chaines wherewith Satan kept them bound and that by sending into the world his onely and well beloved Sonne who hath paid their ransome by the inestimable price of his pretious blood and moreover having given them liberty hee hath besides bestowed on them the gift to be made the children of God and coheires with his Sonne of eternall and most blessed life And thus it is that wee are called the children of God in our text children by adoption by favour and by grace This custome of adopting is common and familiar among men for we see many that having cast their affection upon strange children receive them into their houses love them dearely bring them up with great care and at their lifes end appoint unto â—hem either all or part of their best iâ—heritance Let us now draw some inâ—truâ—tions from all this discourse and let us say That since God hath so much honoured us as to adopt us for his children that we muâ—t not beare unworthily that title to the end that we may â—eceive the effect of his invariable promises to wit the inheriâ—ance of heaven and life eterâ—all Good children strive to tread upon the holy steps of their Parents imiâ—ating in all things their good and laudable actions so must wee with all our power follow the steps aâ—d imitate the actions of our heavenly Father whose name is the great God of peace Let us also imitate oâ—r eldest brother Iesus Christ our Saviour who is the true image of the Father who exhorteth us by the mouth of the vessell of his election to fly quarrels and contentions saying 2. Cor. 13.11 Brethren live in peace and the GOD of love and peace shall be with you Let us live a blamelesse and innocent life both before God and before men before God in holinesse before men in justice that so God may be appeased with us and that our soules may be voyd of those feares which sinne conceiveth in the hearts of the wicked who continually representeth and setteth before his eyes the deposition of the witnesses the mortall sentence of the Iudges and the intollerable cruelty of the hangman although oftentimes no man have any knowledge of his crime This peace is for our selues for the rest and tranquillity of our consciences and for the salvation of our soules Let us also seeke to have peace with all the world as much as in us lieth let us hate noyse and fly from ryots and contentions that so our conversation may be pleasing to all the world and this is the true politick or civill peace Let us be like Lamps and Torches lighted in the middest of darknesse let vs be that water of pacification and rest to quench the fire of quarrels and contentions that are among our brethren least that fire consume them to ashes And in so doing wee shall be true imitatours of our heavenly Father who justly stiles and calls himselfe the God of peace and then with a great deale of right and equity wee shall bâ—are the blessed and glorious title of his children And after we have quenched and put out the trouble of our hearts vexation of our soules caused by the fire of sinne when wee shall have scattered those flames that destroy and devoure that union and concord which God hath so strictly commanded us to keepe then shall wee be called to that heavenly Ierusalem which is â—he Citie of peace and there shall wee enter into the possession of the inheritance promised to adopted children in Iesus Christ our Lord wee shall partake with him eternall blessednesse hee shall be our head in those divine sessions and we shall be his members wee shall shine as the Sun the holy Ghost shall enlighten us and the God of peace shall be for ever with us Amen O Soveraigne Monarch of heaven and earth that governest all things by thy providence which to us is altogether incomprehensible we thy most humble Subjects calling unto thee from the bottome of our soules beseech thee by the greatnesse of thy compassions that it may please thee to plant in our hearts a holy and perfect justice which taking deepe rootes therein may bring forth fruites of peace and concord which thou straightly recommendest unto us in thy holy word Make us perfectly just that we may love peace perfectly as being the daughter of justice enkindle O good God the fire of thy love in our hearts and soules that we may love our brethren even as thou hast loved us give us a spirit of gâ—ntlenes meekenes that we may fly eschew quarrels contentions not only in our sâ—lues but also when we shal see them kindled among our breâ—hren make us knowe O good Saviour that those enmities and dissentions are the devils daughters who loves nothing but noyse and disorder and that peace and
queâ—tion of Saint Augustine in his Citie of God that is If this filiall feare after the death of the faithfull Children of the Lord remaine with them in Heaven yea or no Those who maintaine the contrary fortiâ—ie themselues from the Apostle Saint Iohn Chap. 4. ver 18. There is no feare in love but perfect love casâ—â—th oâ—â— feare because feare hath tormenâ— and â—ee that feareth is not made perfect in love from whence they argue Where there is perfect Love there is no feare But among the Saints in Heaven there is perfect Love Therefore among the Saints in Heaven there is no feare And from the same â—lace and passage of Saint Iohn they derive and draw another Argument thuâ— All feare is accompanied with torment But in Heaven there is no torment Therefore in Heaven there iâ— no feare They say moreover That this feare should then deprive them of their rest and repose and consequently that they could not enjoy a perfect felicity whiles they were troubled and tormented with any apprehension or feare Others answere That the Apoâ—tle Saint Iohn understands not to speake there of a chast and filiall but of a servile feare and to fortifie and support their opinion they alledge the Psal. 19 9. The feare of the Lord is cleane enduring for evâ—r And Saint Auguâ—tine expounding this sort of feare saith Non enim est timor exterrens à malo quod accidere potâ—st sed tenens in bâ—no quod amitti non potest This kinde of feare makes us not apprehend any evill which can befall us but makes us so to keepe fast good that wee may not lose it And afterwards he againe addeth Timoriâ— Casti nomine ea volâ—ntas significatâ— est quo nos necesse erit nolle Peccare non solicitudine necessitâ—tis sed tranquillitate câ—aritatis He sayes that by this name of chast feare is signified the will whereby it is necessary that we will not sinne not for the care of necessity but for the tranquillity of Charity Hee then concludes that indeed Servile feare cannot enter into Heaven but onely the filiall and yet notwithstanding it must be after it hath lost the effects which it produceth in this present life to wit this naturall apprehension whereby shee feares that the soule falls from the State of Grace No no this feare in Heaven shall be but a perfect reverence honour and piety and a full and absolute devotion which wee shall beare to the service of GOD whereby every one seeing the divine Majestie shall profoundly and perfectly study to serue and honour him in all reverence And for this cause it is why the 70. Interpreters have turned Timorem Dei the feare of God into this Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit Dei pietatem the piety which we beare to God and so it remaines true which the Prophet David had said long before The feare of the Lord is cleane enduring for ever In this Elementary world the feare of God is the most assured way to goe to celestiall Hierusalem Those who have not beene to a place if they foolishly rashly runne athwart fields they then runne a great hazard to goe astray and to lose themselues among woods or bryars or peradventure to fall into the hands of cruell and mercilesse theeves So those who will ascend to the top of the holy Mountaine of sacred Sion If they arâ— not curbed and retained by the golden bridle of the feare of God If without wisedome or judgemeâ—t they runne over craggie rockes full of thornes and bryars for such are the wayes to Siâ—n Heaveâ— without doubt they will fall into the errour of precipiâ—es or else they will serve for prey or fewell to eternall flames The feare of God is the pledge and seale of his love and favour the which hâ—e placeth and planteth in the midst of our hearts when he will call us to him and câ—nserue us to his service For he hath united and tyed us to hiâ— with the linkes and chaynes of his love in his owne house Hee for ever makes us his domesticall servants yea his heires and adoptive children and in this quality hee makes vs to enter into the inheritance of eternall life above in Heaven with Iesus Christ his only welbeloved Sonne who is our eldest Broâ—her Neither are they phantastick imaginations or light presumptions which must make us bâ—leeve these things for it is God himselfe which hath pronounced â—hem by his Prophet Ieremy Chap. 22.39.40 I will give them onâ— hearâ— and one way that they may feare â—e for ever and I will make an everlasting covâ—nant with them that I will not turne away from them to doe them good but I will put my feare into their hearts that they shall not depart from me The feare of the Lord takes place among the rarest presents and richest Iewels which the Holy Ghost discovereth to his Elect and it is the entry to the greatest which is wisedome it selfe for as Salamon saiâ—h truth The beginning of wisedome is the feare of God For when the Holy Ghost will operate in the heart of any man hee then stampes and maâ—kes him with his seale which is the feare of God and then conducts him by degrees â—nto the very last point of perfection which is wisdome or the perfect knowledge of sacred mysteries as wee read in the Prophet Iereâ—y Chap. 11.2 The spirit of the Lord shall rest upon him the spirit of wisedoâ—e and understanâ—ing the spirit of counsell and might the spirit of knowledge and the feare of the Lord. The old proverbe â—aith truly That feare and diffidence is the mother of security for when we feare our enemie and are vigilant over his actions then we prevent his ambushes avoyd his power Let us remember that Sathan the deadly enemie of our soules watcheth still at the doore of our hearts as a roaring Lyon attending to devoure his prey so that if wee have not still the feare of God before our eyes to avoyd the nets and ginnes which he layes in the way for us we shall become his prey and food But if we stand upon our guards and no way feare his assaults or threatniâ—gs then hee will inâ—allibly fâ—y from us both with hast and shaâ—e For God commonly bestoweth his graces and favours to those who feare to offend him and hee distributeth and imparteth his richest treasures to those that serve him with reverence feare and trembling Wee reade Acts 2. That when the day of Pentecost was fully come they were prey to that olde Serpent the devill The auncient Pagans have perfectly and truly depaynted feare when they said it was all environed with fire and flames as Love and so they understood of corporall and Mundane or worldly feare and likewise of divine feare concerning their false imaginary Gods Here we will doe as Nâ—â—h did Wee will make use of sinners to build the Arke of our salvation or as Salomâ—n did of the timber stones of
tread upon a thorne and to be pricked by it the eye though farre distant seekes presently the place offended the backe stoopes the hands runne to the place and all the members in generall are attentive and carefull of the easing hereof Alas let us remember that wee are members of the same body that wee owe our helpe and assistance one to another when we see any in affliction among us let us not stay so much to know the cause of his griefe but that we may runne to apply the remedy to it and to helpe him out of his wants and incommodities and then by these actions wâ— shall testifie that we are the children of God who saith Math. 10.42 That if we give to the poore a glasse of cold water in his name hee will hold it as done to himselfe so much doth hee delight in the holy and pious workes of mercie Blessed saith hee are the mercifull Mercie is compared to a tree planted in the fruitfull ground of the hearts of the faithfull that is watered by the wholesome waters of blessing and grace which the holy Ghost continually distilleth thereon and upon which the Sunne of righteousnesse continually shineth that so at all times he may beare abundantly the gracious and delectable fruits of charity compassion and meekenesse This tree is divided into three branches which we see is set forth unto us Luke 6. whereof of the first sheweth us that wee must not rashly judge of our neighbour but that wee judge of him charitably The second teacheth us that we must liberally distâ—ibute and dispose of our faculties in favour of the needy that thereby wee must partake of their miserie and sigh with them in their afflictions The third and last branch is to forgive our enemies and cast away from us all desire of revenge Saint Luke in the Chapter before cited after hee had exhorted us to bee mercifull as our heavenly Father is mercifull divideth this mercie into three kindes as we have already shewed saying first 1 Iudge not and ye shall not be judged 2 Give and it shall be given unto you 3 Love your enemies and ye shall be the children of the most high for he is kinde unto the unkinde and to the wiâ—ked Let us a while attentively consider the three offices and duties of the mercifull but rather let us practise them heartily that we may be recompensed with the felicity promised unto us Blessed are the mercifull for they shall obtaine merâ—ie The corruption of this age is come to that height that it seemeth that the best discourse that men can finde is to speake ill of one to detract â—rom another to judge so hardly of the best actions that one might think them voyd of reason and of the feare of God and to be partakers with the devill in vexing and slandering the life of those who are good examples to all and the subjâ—ct â—f thaâ—ksgiving to all them that feare the Lord and therefore the holy Ghost admonisheth uâ— in this first kinde of mercie not to be rash in our judgements least we suffer the paines and incuâ—re the rigours of Talions law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudge not that ye be not judged Math. 7.1 Wee must then observe these maximes in judging the actions of others that if they be manifestly good wee praise and imitate them that those that did them may be encouraged to continue and that the wicked leaving their wicked wayes may follow them for examples move more then rules or precepts If in all likelihood they may bee thought evill neverthelesse we must practise and conferre on them the works of charity and construe them favourably seeing that it is God alone who searcheth the hearts and who trieth the reynes and thoughts and who is onely able to judge of our good or bad intentions for now Satan transformeth himselfe into an Angell of light and hypocrites his imitatours doe so perfectly counterfeit the just that it is altogether impossible to discerne truth from falshood Satan hath made them so deceiptfully crafty On the other side the just doe sometimes commit actions which seeme to be evill and notwithstanding are in themselues very good though they doe not appeare to bee such as when Christ was found alone speaking with the Samaritane but it was to teach her the way of Salvation When hee delighted in the kisses of Mary Magdalene who was so impudent in her life and manneâ—s in so much that the Pharisie that had invited him was offended at it yet the end and the answer which Christ gave them made them thinke otherwise when speaking to the Pharisie he said Ioh. 11.2.12.3 Simon seest thou this woman I entered into thine house and thou gavest mee no water to wash my feete but shee hath washed my feete with teares and wiped them with the haires of her head Thou gavest me no kisse but shee since the time I came in hath not ceased to kisse my feete Thou diddest not annoint my head with oyle but shee hath annointed my feete with pretious oyntment Wherefore I say unto theâ— many sinnes are forgiven her for shee loved much to whom a little is forgiven he doth love a little And he said unto her thy sinnes are forgiven thee Luke 7.44 c. Iesus Christ take this example more did often eat with Publicans and sinners but it was purposely to convert them and yet the Scribes and Pharisies that envied him did not interpret it so for they called him a glutton a wine bibber a friend of Publicans and sinners Math. 11.19 Behold how the best and wholesomest meates are converted into ill humors by ill disposed stomacks whence comes the proverb Ictericis omnia videntur esse slavia all things seeme yellow to them that have the Iaundize the wicked measure other by themselues and thinke that all imitate them in doing ill The second branch of this divine tree is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give and it shall be given unto you that is that Iesus Christ by these words exhorteth us to distribute freely and liberally of our meanes to the poore assuring us to hold it as done to himselfe and that he will repay it a thousand fold unto us by giving â—s eternall life Make you friends saith hee Luke 16.9 with the riches of iniquity that when ye shall want they may receive you into everlasting habitations Iesus Christ Math. 19.21 speakes thus to a young man that asked him what he should doe to inherite eternall life after he had bidden him keepe the commandements he saith moreover unto him If thou wilt be perfect goe sell all that thou hast and give it to the poore and then thou shalt have treasure in heaven One of the chiefest lawes which God commanded and recommended to his people Israel was to be mercifull to the poore and needy as we reade Deut. 15.7 If one of thy brethren with thee be poore within any of the gates of thy land thou shalt not harden thine heart
it in the blood of the spotlesse Lambe that bare the sinnes of the world on the Altar of the Crosse. This sweet Iesus whose simplicity and meekenesse are both peerelesse inexplicable this good Saviour following the example of Isaack by whom during the shadowes of the law hee was figured goeth freely to his death bearing the wood which was to bereave him of lâ—fe upon him and within him the burning fiâ—e of love that inflamed him with an infinite affection to save the Elect Hee was brought saith the Prophet Isaiah as a Lamb to the slaughter so opened he not his mouth to complain he is conducted as a dumbe Sheepe before her Shearer but in that we see nothing but part of his simplicity appearing in the catastrophe of his actions when he was neare his death but if we should curiously view the acts of his life beginning from his birth we should be ravished in admiration of these infinite wonders but let us consider only in generall that he is borne of a pure virgin espoused to a Carpenter was that befitting his excellent Majestie who was the King of the world Hee was borne in a Stable amongst beasts judge if that were the Royall Pallaces and honourable company which hee had in heaven among the Angels He was swadled in clowts and laid in a Manger for want of a Cradle to keepe him from the injuries of the weather were those the delights of his Paradise He was fugitive here and there to shunne the envie and furious rage of Herod who fought to kill him In a word considering diligently all the course of his life from the moment of his birth to the last period of his death wee shall finde all his actions framed in humility and guided by meekenesse and simplicity This example and no more he did not goe chuse within the Pallaces of Kings the goodliest and gallantest Courtiers hee did not elect the sonnes of Princes to be his Apostles but went to the receipt of custome to the Cottages and Boats of Fishermen to call that honourable company of his twelue Apostles who like well instructed Disciples followed the steps of their loving Lord and Master so well did they imitate and follow his examples and especially that of his simplicity that they may be patterns of it themselues as the History of their life sufficiently sheweth and as the duty of their place required for men and being deepely plunged in malice preâ—umption and arrogancie there was no way to vanquish them but wholy by contrary weapons to them unknowne that they might the more easily be subdued and vanquished To their arrogancie they opposed meekenesse to their pompe and vaine glory humility and simplicity ever remembring the command of their good Master Be ye simple as Doves Now it is remarkable that the faithfull and such as walke uprightly before God are called by the wicked and by the children of the God of this world Poore and simple people because they addict not themselves to fraâ—d and deceit so spake Iobs wife to her husband being yet in affliction upon his dunghill Doest thou still retaine thine integrity But Iesus Chrisâ— to shew us that hee approoveth those whom the world rejecteth speakes as if he had said See you those simple and base people they shall see God So Christ gives them hopes of the blessed vision of God as if hee had promised light to the blinde knowledge to the ignorant and wisedome to fooles for so this wicked world calleth those that will not drinke the cup of his malice nor tread in his pathes full of sinne and iniquity Blessed then are the pure in heart c. He doeth not onely say they shall be blessed but he speaketh in the present tense saying they are already blessed for God having given them that holinesse which they possesse and upon all occasions practise hath also given them two strong and well feathered wings to soare and flie aloft to heaven whereof she one is faith by the which the just trusting and reposing himselfe wholy in the promises of Christ takes his flight towards Paradise to have a tast of them for it is the nature of faith as appeareth by her definition to know how to assure it sâ—lfe how to aske the grace of God promised in his word how to embrace salvation offered by Iesus Christ and during this life how to possesse in part that eternall and blessed life And because faith beginneth here to tast the delights of the vision of God she is yet upheld and fortified by Hope which is the second wing that makes her expect heaven and promiseth her absolutely to fill her abundantly with those sweeâ— pleasures whereof the hath shee yet had but a tast and to make her perfectly know that which now she seeth but obscurely and like a shadow Blessed are the pure in heart for they shall see GOD. Vpon these words there is an objection to be resolved why Christ saith here the pure in heart seeing the Scripture in many places is directly opposite to this justice to this purity to this cleanenesse as we read Prou. 20.9 Who can say I have made my heart cleane I am pure from my sinne And in the first booke of Kings the 8. Chap. There is no man that sinneth not And in the 1. Epist. of Saint Iohn 1. Chap. If we say that we have no sinne we deceive our selues and the truth is not in us And in the 25. Chap. of Iob How can man be justified with God or how can he be cleane that is borne of a woman Although these places and many more that we purposely leave to avoyd prolixity seeme to be opposite to our Text notwithstanding we will reconcile them together For when the Spirit of God calleth heere those that live justly and holily pure in heart we must not understand it so as if they were totally and absolutely cleane from the filthinesse of sinne for in that sence the royall Prophet David saith There is none just no not one But we must understand here those that strive to walke in the sacred pathes of Gods commandements that live holily before God and without reproach before men that have beene purified like gold tried seaven times in the fire and that fire is the word of God that enters and penetrates to the most secret thoughts there to consume the wood and chaffe of our wicked inclinations This cleansing and purification is clearely set forth unto us in the 15. Chap. of Saint Iohn in these words of Christ Now ye are cleane through the word which I have spoken And in the 13. Chap. ver 10. of the same Gospell Hee that is washed needeth not save to wash his feete but is cleane every whit and ye are cleane but not all In a word the faithfull that live holily may be called just and pure in heart Secundum quid non-simpliciter Iust in that degree of Iustice that may fall on man whilest he is here below fighting against flesh
are constituted and established simply and absolutely by the divine providence of God And in another place Let us not attribute the power of giving or disposing of an Empire but onely to the true God that giveth eternall happinesse in heaven to his children onely but for earthly Kingdomes he giveth them to good and bad as it seemeth good to him as it pleaseth him who is delighted in no unjust thing therefore this true and onely God that alwayes provideth mankinde both with ayde and counsell when he would and as long as he pleased hath given the governement and Empire to the people of Rome hee is the giver of all felicity that giveth earthly Kingdomes to whom hee pleaseth and yet alwayes with justice and reason though the meanes seeme to us oftentimes manifestly contrary to both I thinke we have employed too much time and too many good weapons to fight against this horrible monster and monstrous Hydra and therefore the shortest and surest way is to follow the example of that valiant Hercules and so to cut off this monster for hee that will not heare the Scripture so manifestly shewing unto us our duty to our Kings that so expresly commandeth us to yeeld unto them all obedience hee that stoppeth his eares to those sweet and most gracious invitations of reason and naturall inclination to honour and serue him whom the bounty and will of GOD hath established over us He who watcheth in labour to make us sleepe in rest Hee who sits on the throne to doe us right that to ease us beareth the burthen of all ouâ— affaires and in a word Hee whose minde is alwayes in trouble and anxiety to preserve the quietnesse of his people and to keepe off the invasion and tyrannie of Strangers those Subjects I say are worthy of all the misfortunes disasters and calamities which can happen through the privation of so good things But wee who by the grace of GOD are brought up in his Schoole that together with our mothers milke have sucked the honour service and obedience which wee owe to our Kings and Princes Let us not suffer those wicked and dangerous plagues to infect the purity of our hearts and let not the whitenesse of our soules be spotted and defiled by so blacke and venomous a crime assuring our selves that the least thought of disobedience and rebellion which possesseth the minde besides that it is an evident token of an ungodly minde is worthy of the most severe punishments that can be imagined But let us shew that we are begotten among the children of GOD and regenerated by the Spirit of his grace let our ambition never flye higher then to the execution of his sacred commandements wherein lyeth the fulnesse and centre of all delights and of all felicity both spirituall and temporall and since particularly he desireth that we should feare him and honour the King which he hath established over us seeing that in the accomplishment and fulfilling of these two commandements we have as it were the summe of all his law let us be carefull to honour serve him and to yeeld unto him all sorts of duties for he is the Lords anointed assuring our selves that whilest we shall studie to yeeld unto him due obâ—dience whilest we pray fervently for his long life and prosperity as we are in duty bound God for his part will make good unto us his promises to wit to make us enjoy a delightfull rest and an admirable contentment to blesse the land wherein we dwell to multiply our dayes upon it in joy and felicity and after we shall have served obeyed and and honoured the King hee will call us unto eternall felicity to crowne us with the incorruptible Crowne of glory that seated with the 24 Elders in the Revelation we may with them cast downe our crownes before him who is set on the Throne to sing before him altogether O Lord thou art worthy to receive honour blessing and glory to thee therefore O eternall immortall admirable to thee onely wise God Creator of all things be ascribed all honour glory and magnificence now and for evermore Amen Amen O Almighty God and soveraigne Monarch of the whole world who hast by thy incomprehensible vertue created all things both in heaven and earth that by thy fore-sight and wonderfull providence doest conduct and governe with so great wisedome and with so beautifull good and just order all thy creatures that the contemplation thereof ravisheth us in admiration and forceth the wicked and Atheists to confesse that the disposition so admirable of the starres the swift motions of the heavens the constant diversity of the seasons happen not by chance nor hazard but that there must be some first and Soveraigne mover to turne those great Spheres some great Captaine to set in order the whole hoast of heaven and to make the seasons march in their order this order I say so exactly observed openeth thy childrens mouthes and maketh them say with the Royall Prophet David The heavens declare the glory of God and the firmament sheweth his handy worke Of God of peace that hatest confusion and disorder graunt us if such be thy good pleasure the grace to obey thy lawes and to follow in all things thy holy and divine ordinances and since thou shewest here unto us one of the wayes leading to the mountaine of thy holinesse to the spirituall Ierusalem to wit this commandement which thou makest here unto us to Honour our King give us the grace O loving and gracious Father that we may perfectly performe it that our eyes may be alwayes turned towards the Lords anointed that our eares may be alwayes open to receive and obey his commandements that our mouthes may be alwayes filled with his praises that our hearts may be alwayes enflamed with zeale to his service to testifie unto him on all occasions our most humble obedience that after we have here belowe beene faithfull subjects wee may bee crowned above in heaven with the incorruptible crowne of glorie Amen FINIS Luk. 12.74
eternall And so from those two places joyned to our Text this conclusion followeth that To see God know God and have eteâ—nall life are the same thing As the Angels then see the face of God even so shall we also see it for that blessed sight is reserved for a recompence of our faith as Saint Iohn in his 1. Epist. 3. Chap. When he shall appeare we shall be like him for we shall see him face to face Not that we must imagine that God hath any members although it be said that man is made in the image of God for that is thus to be understood that man hath beene created in perfect justice and innocencie after the example of God But by this face of God we must vnderstand with the Scripture the Church and the Fathers and namely Saint Augustine in his booke Decivit Dei the manifestation of his glory and a perfect knowledge of his wonderfull mercie which he will communicate unto vs. It is a hard question and difficult to handle Whether the Saints after the Resurrâ—ction shall see God with their corporall eyes after they be glorified so Iob saith In my flesh shall I see God there Iob prophesieth the Resurrection of his body but hee doth not say I will see him by my flesh and if he had it might have beene understood of Christ that shall come at the last judgement in the sight of all but his meaning was that when hee should see God hee should be in his flesh though the wormes and corruption had devoured it Saint Augustine is excellent upon this subject saying We shall see God with our corporall glorified eyes as we see the life of a man by his living actions not seeing life it selfe so is it likely that being enlightened by a heavenly and divine light we shall be able to see the Creator of all things both in them and himselfe so doubtfully the learnedst speak of it In the 5. Chap. of the 2. booke of Kings we reade that Elisha after that he had healed Naaman the Syrian saw Gehazi his servant take Presents from him although hee were beyond the common reach of the sight and when Gehazi was returned he said unto him Went not my heart with thee when the man turned againe from his Chareâ— to meet thee Now if this Prophet hath bin able to see the actions of his servant although absent from him how much more shall our glorified bodies see all when God shall be all in all Now Elisha saw this action of his servant either by a speciall revelation from God or by the sight of a spirituall imagination of the Prophet that shewed him the thing after which manner he knew the most secret counsells of the King of Syria We speake of these things as blind men doe of colours wee finde no certainty of them any where the Fathers themselues speake so obscurely of them they goe as softly on in the handling of this question as if they trod on thornes they grope along as if they went in the obscure darknes of the blackest night hardly can you finde two agreeing together and which is more strange not one that is agreed with himselfe and indeed how should a worme of the earth the dwelling of errours the subject of ignorance know or comprehend that great God which is the fountaine of all knowledge and the bottomlesse and shorelesse Ocean of wisedome and prudence It is true that when our soules shall be blessed with that eternall happines that they shal enjoy the divine vision in which consisteth our chiefest felicity we shall then see God as he is but to conceive and comprehend the infinity of his being it will be altogether impossible to us Those that sayle in the maine Sea which way soever they looke finde no other object but the heaven or the waves their sight being too weake to penetrate to the bottome or to view the shores Even so shall we see God and know him as farre as it shall please him to enable us but so farre shall wee be from compreheâ—ding him that he doth comprehend us and wee should then be no more seene there then a drop of wine in the Ocean Saint Baâ—ile handling this question in the Epistle to Eâ—moniuâ— hath an excellent comparison from the least to the greatest If we cannot comprehend the composition of a Pismire for the smalnesse of it how shall wee comprehend the infinite greatnesse of God We shall comprehend it indeede but it shall be as spunge cast into the Oceâ—n which is filled quite with water but is overcome and compassed round about by it I should want time rather then matter to speake on a subject so high and excellent wee should never have done if we should propound and resolue the infinite number of arguments and opinions moved upon this question of our sight of God But for us let us hold as the Mathematicians doe linea recta est brevâ—ssima that the straiteâ—â— line is the shortest and in this the shortest way is the surest let us turne neither to the right hand nor to the lefâ— from the certaine way of truth taught unto us by the truth it selfe to wit by Iesus Christ in our Text saying Blessed are the pure in heart for they shall see God Let us then purifie our hearts and cleanse our soules from the filthinesse of sinne and from the spots of iniquity let our consciences bee white as snow and cleane as washed wooll let us take the firme and inviolable oath of Alleageance to our God and let us not suffer Satan our mortall enemie to take possession of the fort of our soules of the hill of Syoâ— that is of our consciences let us not suffer him to make a breach in that vow that we vowed to his obedience at our first reception into the Church by Baptisme and so wee shall be washed seaven times in the Iordan of repentance and of contrition for our faults when we have put on the white roabes of holinesse justice and iâ—nocencie we shall be invited to the Lambs wedding we shall sit downe at table with the Kings sonne wee shall be abundanâ—ly filled with the dainties of his house and shall drinke in the river of his delights In a word when like the high Priest we have left off the habits of our naturall corruption and put on the white and cleane garment of sanctification for our selues of love for our God of charity for our neighbour then even then the gate of the most holy place which is heaven shall be opened unto uâ— wee shall see Gods Majestie not darkly and as in a clowd as it hath long appeared to our fore fathers but rather as a bright shining Sunne whose vertue shall enlighten us whose love shall warme us and â—hose compassions shall animate us at whose sight wee shall be vivified consolated and glorified For hee will enrowle us among his Angels will make us Citizens of heaven and impatriate us to be absolute
possessors of the rich treasures of eternall life where it is farre easier to know what is not there then to discourse what is There there is no death no wearinesse no infirmity no hunger no thirst no heaâ— no cold no corruption no want no mourning nor sorrow Wee have told you what there is not there but what there is there eye hath not sâ—ene â—are hath not heard neither is it entred into the heart of man what God hath prepared for them that love him now becaâ—se these joyes and felicities have not entred into the heart of man therefore man must strive to enter into them God speakes thus by his Prophet Isaiah chap. 32. My people shall dwell in a peaceable habitatoin and in sure â—wâ—llings and in quiet resting places In this blessed life there is a certaine assurance a sure tranquillity a happy eternity an eternall happinesse a perfect charitâ— a perpetuall day â— quick motion in a word all shall be there led and governed by the same Spirit Here let us burne with zeale to ascend to those faire places let us be enflamed with extreame desire of possessing so goodly an inheritance and if our bodies cannot as yet goe thither yet let our hearts ascend up if our soule be as yet bound and fastned within this mortall prison at the least let our faith flie up to those delicious places and there rest and stay untill our soules be perfectly pure cleane and white that one day both in body and soule wee may contemplate Gods divine Majestie and sing eternally with the holy Angels Holy holy is the Lord God of hosts for evermore AMEN O Most bountifull God and most mercifull King wee thy servants and children here prostrate and humbled before the high and holy tribunall of thy sacred and soveraigne Majestie doe ingenuously confesse that we are not worthy to lift up our eyes or our hands towards heaven to call upon thee in our necessities for our sinnes are raised over our heads like terrible mountaines which seeme to threaten and defie thy judgements from the top of their presumptuous impudencie Iniquity hath made our soules as black as firebrands and the transgression of thy divine commaundements hath made our consciences more red then scarlet in a word forgetting thee we haue forgotten our selues and remember but as a dreame our beginning derived from heaven Wherefore O good Iesus O sweet Saviour of our bodies and soules kindle in our hearts the fire of thy divine love and let it be a candle to our feete and a light unto our pathes that wee may safely escape out of these terrible downefalls which threaten unto us death and condemnation wash our soules in the precious blood issuing from thy wounds make them by thy favour whiter then snow and then washed wooll we cannot enteâ— into thy Tabernacle before wee be cleansed of our faults graunt then unto us by thy mercy one onely drop of this large and vast ocean of thy great compassions wash our roabes in the blood of the Lambe that wee may be made worthy to follow him whither soever he goeth Change our eyes into two lively fountaines of penitent teares which may become a Iordane of griefe and displeasure for having beene so wicked before thy face within the which wee may dip our selues seaven times yea seaventy times seaven times that we may be delivered of the spirituall leprosie of sinne which makes us so â—oule and ugly in thy sight and presence And after thou hast pulled off from us the old man and cloathed us with the new which is with justice and holinesse when thou hast given us the wedding garmeâ—t then we shall sit down with Abraham Isaac and Iacob at the delicate feast which thou hast prepared for us and the which must be kept upon the mountaine of the heavenly Sion where wee shall see thee face to face where we shall be ravished in this contemplation and shall bee quite exchanged and transformed into the extasie of this ravishment Amen The third way to Sion THE CROVVNE OF PEACE AND CONCORD MATH 5.9 Blessed are the Peacemakers for they shall be called the children of God WHen two Kings to decide some quarrell are ready to take Armes they first of all â—nkindle the fire of warre in their subjects hearts through all their Dominions then all is in â—rouble combustion and disorder and all newes are sorrowfull and lameâ—table on the one side you may see desolate Parents poore olde men leaning on the brim of their graves considering with eyes overflowing with teares their deare children whom for the greatnes and multiplicity of their cruell wounds they can scarcely know On the other side you are frighted by the lamentable complaints by the loude cries and pitifull lamentâ—tions of the bewayling widowes over the dead bodies of their dearely beloved husbands In a word there is nothing but fire blood and slaughter to be seene so that one may properly say That Warre the mother of all mischiefe is as it were a feast celebrated to the honour of death to whom are continually offered up many pitifull and bloody sacrifices which she exactly keepes in the grave But when some great Prince or earthly Monarch undertaketh to agree them his Embassadors are every where received with open armes bone-fires and triumphall arches erected in token of that joy and contentment which they receive by their mediation for peace according to that saying of the Lord Blessed are the feâ—te of those that bring tidings of peace Rom. 10.16 Iesus Christ here continueth his Sermon to his Disciples where in a continued order hee sheweth them the perfeâ—tion of blessednesse he maketh them scale the heavens by eight degrees which they must ascend here on earth And having spoken formerly of six hee commeth now to the seaventh saying Blessed are the Peacemakers for they shall be called the children of God Which words by Gods assistance wee will divide into two principall parts 1. the proposition 2. the reason of it the proposition concerneth the Peacemakers and their felicity the reason of this beatitude is to be called the children of God Now for our better understanding of these words let us handle them all severally and let us for a while leave this concrete word Peace-maker and so come to his abstract to wit peace the which is diversly defined according to the severall sorts and degrees of it For there is the peace of the body which is a just temperature of the parts There is a peace of the irreasonable soule which is an inordinate rest of the appetite There is a peace of the reasonable soule which is a moderated consent of the action and understanding There is a peace of the soule and body which is a well governed life and the health of the living creature There is a peace of mortall man which is a well ordered obedience in faith under the government of the eternall and divine law There is a peace of the house which conâ—isteth in a