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
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
mildnesse are the daughters of divine justice which thou lovest dearely which wee must embrace and practise if we will be honoured with the title of thy children and not onely be called so but also to be indeed children of God and heires of eternall and blessed life to the which the Father Sonne and holy Ghost bring us Amen The fourth way to Sion 1. PETER 2.17 Feare God and honour the King AS rayes or Sunne-beames follow and beare observaâ—ce to the Sunne As all rivers runne to the Sea and as many lines end and terminate in their center so there are many wayes to bring us to the Paradise of God to Ierusâ—lem above which is our heavenly and happy Country Neverthâ—lesse wee must herein uâ—e the Maxime of the Mathematicians who hold that the shortest line â—s still the rightest also in all thâ—se different wayes of new Sion the shortest is the best and surest When God gave his Law to Moses upon the Mountaine of Sinay he divided it into â—en commandements which are so many perfâ—ct wayes to conduct and bring us to heaven for IESVS CHRIST the sweet Saviour of our soules being himselfe descended from Heaven to shew and point us out this way hee drew a short Compendium and Abridgement of all these Ten Commandements of the Law and reduced them to two as wee shall finde it written in the 22. Chapter of St. Mathew where wee see him disputing against a Doctor of the Law who demanded of him which was the first and greatest Commaundement and Iesus answered him Thou shalt love God with all thy heart with all thy soule and with all thy minde which is the first and greatest commandement and the second is like unto it which is Thou shalt love thy neighbour as thy selfe and of these two Commaundements depend the whole Law and the Prophets as our Apostle Saint Peter in the imitation of his blessed Master Christ after hee had instructed and admonished his faithfull flocke in all their duties in the precedent verses of our Text hee drawes an abridgement of all which concerned their saluation when he said Feare God and honour the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In these words we have all the instructions which we must practise in our soules and bodies concerning those divine and humane duties which wee must convert and reduce into practise which wordes naturally divide themselues into two severall branches or heads to wit 1. the feare which wee ought to beare unto God and 2. The honour which wee must obserue and give to the King The sweetest and most pleasingst sacrifice which we can offer up unto the Lord Almighty is a heart replenished and fraughted with the feare of his holy name a minde trembling before his sacred Majestie and a soule terrified with the sublimity and greatnesse of his fearefull judgements as the royall Prophet affirmeth in Psal. 2.11 Serue the Lord with feare and reioyce with trembling And againe Psal. 2.7 I will come into thy house in the multitude of thy mercy and in thy feare will I worship towards thy holy Temple We can offer up no sacrifice so pleasing nor performe no action or duty so acceptable to God as when wee adore him in all feare and reverence him in all astonishment trembling which lively depaynteth and prefigureth his Greatnesse and Magnificence perfectly demonstrateth us our Duties and witnesseth our humility and obedience which is exceeding delightfull and pleasing to him That Romane Emperour perspicuously expressed and deciphered the excellent power and effects of this feare when he caried for his Motto and Devise Oderint dum metuant Let those hate me that will so they feare me shewing thereby what small account and esteeme hee made of the hatred and how dearely he prised and respected the feare which hee would have given and borne to him Morall Philosophers affirme and say That Love and feare are two sister germanes because the one is conjoyned to the other and both linked together produce one the same effects for still the Lover is in care and feare of the thing beloved whereas wee never feare to lose that which wee hate but that which wee love dearely and cherish tenderly and both of these together produce the conseruation of their object But this distinction takes no place but here on earth among creaâ—ures and doth neither regard nor looke up towards Heaven to God the Creator For God is all Love but he can never be capable of alteration or defect as is that feare which he hath left and given unto man for his portion and inheritance So he which is possessed with a perfect feare to offend his God or to lose his favour he is linked and joyned to God with the Gordian knots of his love which are then wholly made indivisible and inseparable and the Love of God conjoyned with the feare of man cauâ—e the conservation of the soule and this it is where the Apostle Saint Peter tells us in our text Feare God By which word feare wee must not understand a cowardize a pusillanimity or any irregular passion which freezeth our blood in our veines which causeth our hearts to pant and beat with an incessant motion which calls and attractâ— our blood from all parts of our bodies to come to assist and succour our heart which shutts and hood winkes our eyes against reason and imagineth that all objects whatsoever presented to us have all together conjured and conspired our ruine as those who fly from a battaile feare every bush which they see or meete with to be their enemies who purposely pursue them and runne every where to kill them Or else as those who are led to their executions and deathes whom feare doth so powerfully seize and surprise that by these passions and effects it in a manner deprives them of life before they think thereof the which wee can testifie and approve by many irrevocable precedents and examples No no It is not of this defect of judgement or of this cowardly apprehension and feare which our Apostle tells us of but it a holy just and commendable feare which we ought to have and retaine in bearing aâ— admirable respect and honour to the Creator and conseruer of our bodies and soules As to feare and tremble before the terrible throne of his divine Iustice and by not rashly abusing of his favours and mercies so liberally so bountifully extended to us because his presence is a consuming fire which devoures and consumes to ashes all those who unrevereâ—tly approach his sacred Throne his most holy hill as heretofore hee forbad the children of Israel not to approach mouth Sinay because hee was there purposâ—ly to spâ—ake with his sâ—rvant Moses But not to stay any longer on this point let us say with the Philosophers and Theologians that there is generally two sorts of fâ—are that is to say Divine and Humane which againe subdivide themselues every one into three severall parts â—nd branches The Humane feare compriseth and comprehendeth
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
dayes and forty nights after which they came to the mountaine of Oreb the plâ—ce of his refuge and security This Iezabel is the devill and this Prophet may lively represent unto us our soule which of all sides is persecuted by this cruell and implacable enemie who flying his assaults if shee come to repose her selfe under the sharpe Iuniper of a truly holy and filiall feare Then without doubt the Angell of Divine consolations will bring him the bread of Love favour and mercy baked upon the coales of his affection and the good will and clemency of God which will then refresh and replenish our hearts and soules during all the pilgrimage of this our mortall life untill wee are arrived to the mountaine of Sion which is the centre of our desires the residence of our delights and the impregnable Fort and Castle of our felicities I finde Saint Augustines comparison to be very excellent and pretty upon Feare and Love and that we must passe thorow that before wee can arrive to this Hee sayes that feare is as a Needle and Love as the silke which it drawes after it The Needle is sharpe hard and piercing but the silke is soft faire and pleasing Feare is indeede a sharpe and distastfâ—ll passion but that which doth sweeten lenifie and cure his prickings it is love whâ—ch immediately followes it being fraughted with courtesie goodnesse and favour Wee must not therefore apprehend the small stings of Bees bâ—cause they afterwards promise to delight satiate us with their honey which distills and flowes from the rocke of our salvation And it is the Enigme of Sampson to the Philistims from the bitter came sweet from the rage and gall of the Lion issued sweet honey to delight and refresh Sampson If Iesus Christ the true Lyon of the tribe of Iuda had not endured for us the bitter and cruell death of the Crosse then wee had never tasted the excellent vertue of the honey of his resurrection Indeed to flesh and blood the Feare of God is as it were a kinde of gall and bitternesse because it daunts and out-braves his passionâ— and it still keepes him waking as we doe to wild birds thereby to tame him and to make him quiet and docible and so to instruct and civilise him to the service of God It still shewes him the eminent dangers wherein shee will ingulph precipitate him in offending his God but still with an indulgent intent to prevent and hinder him from it Pondus timoris est anchora câ—rdis The burthen which feare caries with it is the hearts anchor to prevent that it â—ee not reversed and overblowne by the waves nor of all sides split and shipwrack'd by the violence and impetuosity of tempestuous passions which without intermission assayle and beat upon it But the mercy of the Lord saith David is from generation to generation upon all those who feare him In a word and so to draw to the conclusion of this part of the Text the two principall pillars of Christian Doctrine and the two firme and vnremoveable foundations thereof is Feare and Love which are the two proper meanes to containe the godly and to retaine the wicked in the observation of Gods Commandements The wicked by Feare the godly by Love as the Poet speakes but morally in a Christian sense and language Oderunt pecâ—are mali formidine Poenae Oderunt peccare boni virtutis amore The wicked abhorre to offend for feare of punishment and the Godly will not be drawne to sinne because of their love of vertue But here fearing least I should runne astray and so lose and ingulph my selfe in this great and vast Ocean oâ— the feare of God it makes mee rowe abord thereby to gaine the desired shore and so to treat and discourse of the second part of the Text which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honour the King The two noblest and most excellent offices which the Angels and blessed soules enjoy above in the triumphant Church are the vision of God and the ordinary action of glorifying and honouring God about the which they are eternally imployed and therefore the holy Ghost to fashion and dispose us here belowe in the militant Church to glorifie in time his sacred Majestie in heaven commandeth us in our text likewise to Honour the King as being the true Image and lively representation of that great King of glory of the Father of Eternitie of the mighty God of Hoasts Feare God saith hee aâ—d Honour the King Divine and altogether admirable words as beâ—ng the summe and abridgement of all the duties which we ought to practise in this world both in body and soule both for the morall and spirituall life the performance whereof brings us to absolute perfection for if we feare God wee serve him and never offend him and in honouring the King besides the performaâ—ce of our duty wee obey the Commaundement of God So these 2. commandements are so straightly link'd and joyned together that the breach of the one is the violation of â—he other for we caâ—not displâ—ase the King without offending God nor offend God without violating the Kings lawes Let us see what that chosen vessell saith in very earnest and pressing words Rom. 13.1 Let every soule be subject to the higher powers for there is no power but from God and all authority is given from the Lord which is the reason of the commandement followed presently with a threatning wherefore who so resistâ—th the power resisteth the ordinance of God and therefore incurres condemnation for the Prince beares not the sword in vaine seeing he is the servant and minister of God to punish evill doers therfore must ye be subject not onely for feare but also for conscience sâ—ke and therefore pay ye tribute because they are the ministers of God ordainâ—d to that end Give then unto every one his due tribute to whom tribute custome to whom custome feare to whom feare and honour to whom honour Before we entâ—r into an exact and particular exposition of the words of our Text wee will examine the consequence of this commaundement and as those who desire to know the sweetnesse and goodnesse of water ascend to fetch it from the spring that wee may esteeme the more the excellencie and greatnesse of this commandement we must observe that this ordinance is not made by men either to flatter Kingâ— for feare of their soveraigne authority but that it is Gods owne ordinance dictated unto our Apostle by the holy Ghost Which brings great matter of consolation to those who with zeale undertake the execution of it knowing that God loves those that feare him and blesseth those that are obedient to him And contrarily it must greatly terrifie the disobedient when they remember the infallible threatnings and the irrevocable sentence pronounced by Gods owne sacred mouth saying Cursed is hee that breakâ—s the least of thâ—se commandements Math. 5.19 Cursed is hee that shall not be permanâ—nt in all the things
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