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
see God IN the holy and sacred Temple of wise King Salomon there were three things chiefely considerable that is 1. The body of the temple whereto the people came 2. The holy place appointed for the Levites and those that ministred at the Sacrifices And 3. the Sanctum Sanctorum or the most holy place consecrated for the Arke of the Lord who had appointed it for his ordinarie dwelling and residence wherein he commonly appeared in the forme of a darke clowd out of whicâ— were heard the divine Oracles and the irrevocable sentences of his sacred judgements It was a place whereinto none upon paine of death could come except the high Priest and that but onely once every yeare and yet with many precautions and circumstances for hee was first to purifie himselfe to wash his body and to change his cloathes before he appeared in the terrible and fearefull presence of the living God By this faire and meruailous Temple of King Salomon is lively represented unto us the world adorned and diversified with so many faire and admirable creatures By the Body of the Temple where the children of Israel heard the reading of the law of God his Spouse the Church is naturally denoted and figured unto us By the holy place whereunto came onely the Levites and those which ministred at the Sacrifices are signified unto us the Ministers of the word of God who are chosen and put a part in his Church to be Heraulds and Embassadours of his holy will offering the ordinary Sacrifices of pâ—ayer and thanksgiving which are his dâ—lectable and well accepted service By the Sanctum Sanctorum or the most holy place is truly figured unto us Heaven for as the high Priest entred not into that place before he had first purified washed himselfe according to the Divine ordinance so the faithfull cannot enter into heaven untill hee hath first divested sinne and be covered with the cloake of Iustice holinesse and innocencie therfore Iesus Christ himselfe declareth the same thing unto us with his owne sacred mouth saying Blessed are the pure in heart for they shall see GOD. The Prophet David expresseth exceeding well the same words in the 15. Psalme saying Lord who shall abide in thy Tabernacle who shall dwell in thy holy hill he that walketh uprightly and worketh righteousnesse and speaketh the truth in his heart And in the 24. Psalme Who shall ascend into the hill of the Lord and who shall stand in his holy place hee that hath cleane hands and a pure â—earâ— who hath not lifted up his soule unto vanity nor sworne deceitfully Hee shall râ—ceive the blessing from the Lord and righteousnesse from the God of his salvation And in the 33. Chap. of Isaiah ver 14. Who among us shall dwell with the devouring fire who amongst us shall dwell with â—verlasting burnings He that walketh righteously and speaketh uprightly he that despiseth the gaine of oppressions that shakeâ—h his hands from receiving of bribes that stoppeth his eares from hearing of blood and shutteth his eyes from seeing evill He shall dwell on high his place of defence shall be the munitions of rockes bread shall be given him his waters shall be sure His eyes shall see the King in his beauty they shall behold the land that is very farre off O what admirable places how many faire and rare promises doe all these Prophets make to the faithfull who shall keepe his heart from sinne and his hands from iniquity and Iesus Christ himselfe commeth after to confirme their testimonie and to ratifie their words saying in this place Blessed are the pure in heart for they shall see GOD. Words very energeticall and significant as if hee had said Dearely beloved the onely and perfect way to possesse all happinesse all pleasures and all the advantages that you can wish and in a word to enjoy eternall felicity to contemplate face to face Gods divine Majestie wherein consisteth the fulnesse of happinesse and all contentment following the serpents example to cast off the olde skinne that is to pull off the olde coate of sinne infected with the leprosie of iniquity to fly and eschew evill to embrace good to hate vice and perfectly to love vertue which is the true way to heaven to the poâ—session of heavenly graces and in a word to the fulnesse and perfection of all true happinesse Blessed are then the pure in heart for they shall see God Now to enter into a more particular explication of these words we will divide them into two principall parts and will consider 1. who are the pure in heart And secondly the cause why they are blessed The royall Prophet David in the 15. Psalme describeth perfectly unto us those that are pure in heart They are those saith hee that lye not and who live â—prightly they who baâ—kbite not with their tongues nor doe evill to their neighbours and in whose eyes a vile person is contemned but they honour them that feare the Lord they that sweare to their owne hurt and change not they that put not out their money to usurie nor take bribes or reward against the innocent This is a very faire true and ample description of the Righteous man who hath a pure heart that is who hath his conscience pure and just and who lives in integrity justice and innocencie For this word heart is not here to be understood or taken for the materiall carnall heart placed in our breasts which is the fountaine and beginning of life the first living the last dying iâ— man but for the soule that keepeth there her ordinary Sessions as we commonly say that is corne by showing onely the sacks that hold it there is the Kings Treasure by shewing onely the Exchequer Chamber where it is kept the place containing being called and taken by the name of the thing contained so must we understand a pure heart to bee taken for the conscience which therein makes her residence Where at the first sighâ— we finde a thing very remarkable and worthy our consideration that to wit that sinne being as it were a black and venomous Inke or an infected and corrupted poyson as soone as it comes neare our hearts the seate of our soules it defileâ—h infecteth and makes them so stinking that God cannot endure them before his face so much abhorreth he the very sent and smell of sin and so much the very object of iniquity is noysome and troublesome to him Now Iesus Christ knowing that man brought into the world from his mothers wombe with life the cause of death that is originall sinne cursed sinne a disastrous blade or stalke which like the wilde and evill plants casteth continually â—orth so many young sprigges which doth so people and store the field of our soules that in the eâ—d in stead of a Garden of Eden where God tooke pleasure to walke in stead of a delightfull River where the Angels bathed it becomes a hideous and dreadfull wildernesse where the devils and wicked
spirits keepe their Sabaths and criminall Assises and Sessions a filthy sinke where wicked and impious men like Hogges continually wallowe And therefore Iesus Christ I say to bring his Apostles to perfection and to put them and all the faithfull in the way to heaven he exhorts them to keepe their hearts pure cleane and naked from all sinne filthinesse and iniquity to extirpate the thistles bryers from the fields of their soules to plow and till it carefully with the share and harrow of contrition and repentance for their sinnes In a word to make it a ground fit and fruitfull to receive the holy seed of the word of life and to make it beare fruites to immortality and eternall life As men would bee curious to sweepe and cleanse a house wherein a King resolues for a while to be resident and may justly accuâ—e him of impâ—udence and impudence who having advice and notice of his comming would not make hast to perfume it to adorne and enrich it with the fairest furniture to embellish it with all the rarities and most pretious jewels they could recover So alas the hearts of the faithfull are nothing else but the house of God the glorious throne of his beloved Sonne and the tabernacle which the holy Ghost hath chosen for his habitation where is then that heart of stone that soule so base and obstinately resolved to bee lost that knowing the happy and most honourable arrivall of the great King of Kings of the three divine persons of the ineffable and incomprehensible Trinity and trine-unity doth not sweepe and cleanse the house of his heart and doth not purifie it from all dirt and filthinesse who I say will not adorne it with the richesâ— treasures and with the rich ornaments that holinesse justice and innocencie abundantly affords purposely to receive with honour and reverence so magnificent a King who promiseth us to come unto us when hee saith in the 14. Chap. of Saint Iohn If a man love me he will keepe my words and my Father will love him and we will come in unto him and make our abode with him Our good Master Iesus Christ the Saviour of our soules teacheth us in the 22. Chap of Saint Mathew how much and how dearely purenesse is acceptaâ—le before him saying That the Kingdome of heaven is like a certaine King which made a marriage for his sonne and having invitâ—d many the banquetting roome was filled and the King himselfe being come in to see the guests hee there sawe a man which had not a wedding garment and said unto him Friend how camest thou in hithâ—r not having a wedding garment And hee was speechlâ—sse Then said the King to the servants bind him hand and foote and cast him into utter darknesse where shall be weeping and gnashing of teeth for many are called but fewe are chosen Can we desire a more lively representation or an example more formall to shew us that God delighteth in the sincerity and purenesse of our soules and contrariwise that he abhorreth and detesteth the filthinesse of sinne the inke and coales of iniquity which blacks and defiles our consciences for it is impossible ever to tast of the dainty and delicious Viands served at the Lambs wedding at the sumptuous and magnificent feast of the onely Sonne of the great King of Kings before we have left off our working dayes cloathes the infected and stinking coate of our naturall corruption to put on the white roabe of holinesse purity and amendment of life and to use the very words of Scripture Colos. 3. Wee must cast off the old man with his deedes and put on the new man which is renewed in knowledge after the image of him that created him And Ephes. 4. concerning the former conversation Cast off the old man which is corrupted according to the deceitfull lusts of his heart and be renewed in the spirit of your minde and put on the new man which like unto God is created in righteousnesse and true holinesse And in Rom. 6.6 Our old man is crucified with Christ that the body of sinne might be destroyed that henceforth wee should serue sinne no more but walke before him in renovation and newnesse of life The clearest waters are alwayes the best and therefore commonly see that the excellentest springs are derived from the rockes and fetch'd from the highest hills because that the water distilling through many narrow passages and strait places the farther it goes the more it is purified the most subtill and clearest springs seeke the highest places as approaching nearer to the nature of the ayre whose nature and propriety is still to ascend And contrariwise you may observe and marke that the thick and heavie waters are alwayes filthy and stinking and are conserved in pitts and deepe sinkes as participating of the nature of the earth and therefore are fit for nothing but to breed serpents and Frogges whereof some kill us by their mortall venome and the other trouble us with their unsufferable croaking These cleare and pure waters doe lively prefigure and set forth unto us the faithfull servant of the Lord who hath purified and as it were distilled himselfe at the fire of the love of God thereby to leave off what was earthly ponderous and troublesome in him as hatred ambition sensuality and vaine glory purposely to soare aloft and to elevate himselfe to the holy mountaine of Syon towards heaven which is the center whither the circumference of his desires designes and thoughts tendeth These black and muddy waters may expresse and set forth hell unto us where there is nothing but horrible darknesse and fearefull obscurity where that old serpent is iustly banished for his deserts and where the damned gastly and frightfull soules doe nothing else but vexe themselves and curse But to apply it to the subject of our text these stinking and corrupted waters may very fitly be compared to the wicked and to the men of this world who have Woolfes or Lyons hearts under the shape and forme of men who wallowe like Hogges in the mire and dirt of carnall security who runne not after pietie and vertue but remaine fast chained and bound to sensualitie and vice casting all their affections on the earth whereof their body is made and composed never ayming nor levelling their thoughts at heaven whence their soule had their originall True serpents in malice hatred and envie that with mortall venome infect the Lillies and Roses of the best consciences Frogges in prating and slandering that never open their mouthes but to utter unsufferable blasphemies oathes lyes and detractions Take yet this farther conceit upon the purity of the heart to wit that as the eyes ore-vayled with clowds or with carracts and webbs cannot clearely discerne the objects or colours which are exposed before them because their faculty is prevented and hindered by the interposition of these obstacles which are placed betweene the object and the sight whereas contrariwise good sound and well disposed
eyes as are these of Eagles who though soaring in the highest clowds doe neverthelesse see very plainely in the thickest bushes in the remotest furrowes of the farre distant field and which is most admirable is that her sight is so strong and powerfull that contrary to the nature and practise of other living creatures she can steddily behold and contemplate the Sunne without winking at all yea when shee is nearest him and standing on the highest branch of a tree planted on the top of the loftiest mountaine Now to appropriate this to our matter wee say That hee whose heart is incombred with the things of this world whose soule is ore-vayled with ambition with the clowds of vanity and vaine glory whose conscience is obscured and darkned with hatred envie and malice can never contemplate God nor see his face which is all the consolation all the joy and in a word the true center of our happinesse the fulnesse of all our felicity and the greatest delights which the faithfull can wish or desire But those that shall be carefull and diligent to keepe their soules pure and cleane from the filthinesse of sinne those like Eagles indeede alwayes soaring in heavenly and godly actions shall be perched and placed in the highest place of mount Syon from thence-forth ever to view the heavenly Sinne rising that beareth health in his rayes and wings to behold steddily and without winking the glistering and bright shining beames of the Sunne of righteousnesse without any feare of hurt being assured of his wonderfull favour manifested by his inviolable promises for he saith in our Text Blessed are the pure in heart for they shall see GOD. By this purity of heart we may understand the simplicity of our lives and actions and so this sentence Blessed are the pure in heart may be thus interpreted Blessed are those that walke simple in their actions whose heart is voyd of fraud and of any thoughts of iniquity whose tongue speakes nothing but the hearâ—s meaning that shunnes vanity and the glory of this world that so they may be perfectly glorious in that which is to come St Augustine lib. 1. de Serm Dom. is of this opinion because that as St Iohn saith 1. Epist. chap. 5. ver 19. The whole worldlyeth in wickedness and that the Apostles were to take men and to bring them to the way of salvation neiâ—her by craft noâ— by force but by meekenesse and simplicitie And therefore Christ sending through all the world to publish the Gospell of the Kingdome of heaven the redemption of captive sinners from the chaines and torments of hell and to preach openly the acceptable yeare of the Lord saith unto them Behold I send you forth as sheepe in the midst of Woolves be ye therefore wise as serpents and harmelesse and innocent as Doves as we read in the 10. Chap. of S. Math. ver 16. And in the same Gospell Chap. 6. ver 22. The light of the body is the â—ye if therefore thine eye be single thy whole body shall be full of light This so excellent vertue of meekenesse and simplicity hath alwayes beene hated of the world as being contrary to the vanity and folly of it and the high way to mount Sinai there to see God face to face as Moses who preferred the simplicity of a Shepheards crooke to the honours riches and preferments which hee might justly have expected in Pharaohs Court as being reputed his daughters sonne This vertue cannot but be very pleasing to God since he himselfe hath put it in practise in appearing to Moses in a bush which is a base and abject plant despising the lofty Pine trees and Câ—dars of Libanus which in height and bâ—auty exceed all other trees of the earth The Angels also have practised it when having left the heavens to appeare unto men they have not taken the forme and majestie of Kings to be respected of all but rather the habit of Pilgrimes and men of base quality to teach us to shunne pride and vaine glory and to shew us by their cloathes that we are Strangers and Pilgrimes in this world that our houses are but Innes where we should stay onely as posts doe under a tree till the storme be past and so to continue our way as long as the day of our life shineth that the night envelloping and wrapping us up in her darke cloake wee may arrive at the heavenly Canaan which is our native Country from whence we first departed We read in the 18. Chap. of Genes That Abraham sitting at his tent doore saw three men passing that way whom heâ— called and desired to come and sit under a tree with him to eate a morsell of bread to comfort their hearts Now if it were god himselfe in the forme of three men to represent the three persons of the blessed Trinity or if they were Angels sent by him is a question out of the subject of our Text but because many Fathers of the Church are of the second opinion we also will hold it grounded on the 13. Chap. to the Heb. Be not forgetfull to entertaine Strangers for thereby some have entertained Angels unawares which is commonly referred to this action of the Father of the faithfull and of Lot his brothers sonne who also entertained in Sodome two Angels in the shape of Strangers and of men that were travelling further In the 5. Chap. of Tobit wee reade that the Angell Raphael appeared to the young Tobit and offered to bring him into Media which hee did afterwards performe But leaving many other examples which we could alledge of the humility and simplicity of Angels let us briefly runne over the lives of the Patriarks Prophets where the simplicity and innocent purity of their actions doe most lively appeare Abraham at Gods command without any further information goeth to the place appointed him to sacrifice on an Altar his onely sonne Isaack following the steps of his Fathers obedience to God runnes to his death never fearing the great torment that he was ready to endure layeth the wood on his shoulders and carrieth in his hand that fire that was appointed to burne him to ashes yea hee encourageth his poore old Father to execute Gods divine command restores unto him by his exhortation his strength already lost by reason of the extreame griefe which he endured to be the executioner of his owne sonne and to kill him to whome hee had lately given life But least we should be too tedious this example of simplicity shall serve us for all the Propheâ—s as being the most remarkable that can be ever rehearsed by man and indeed was it not a great and lofty mysâ—erie that God should give so resolute a courage so great a constancie to the Father of the faithfull and so admirable boldnesse to this obedient sonne for Abraham representeth unto us God the Father who to execute the irrevocable decree of his divine justice hath seised the sword of his terrible judgements to dip
idle by reason of the spirit of grace dwelling in our soules who inspires continually in us holy and religious thoughts There is but one heart in man and yet his shape and forme is triangular a figure bearing proportion to his object that is God one in Essence and three in persons So our soules should be adorned with these three beautiful vertues Faith hope and Charity He is open at the top and that way he receiveth his nourishment Which teacheth us that our soules should alwayes be open to proclaime the praises of our Creator and Redeemer that nourisheth them with the holy and wholsoâ—e meat of his sacred word sent dowâ—â— from heaven The least angle or corâ—eâ— is turned downewards to shew us that 〈◊〉 least care should bee for earthly things It is againe not hayrie to teach us that our soule which is hiâ— hostesse must be voyd of the foolish and light imaginations of the weake and unconstant considerations of this world that so she may hope and ayme at nothing but heaven her blessed Countrey wherein it is impossible to enter before our heart after Moses his example have pulled off the Shooes of our corruption and worldly affection that so wee may come neare this burning bush this fearefull fire Gods divine justice The Oracle of Apollo being once enquired what was the most pleasingst thing of God after his ordinary manner hee answered ambiguously and obscurely Dimidium sphaerae sphaeram cum principe Romae An answer most true though it came from the father of lies for a C is the halfe of a Sphere and O is a Sphere and the beginning of the word Rome is an R which letters put together make COR that is the heart and questionlesse it is the most pleasingst gift that can bee offered unto God and which no man can justly refuse him The poore may say I cannot give almes the sicke I cannot goe to Church I can neither watch nor pray but none can say I cannot loâ—e God for thy others defects may be excused by â—hy poverty or sicknesse but to refuse God with 〈◊〉 heart it cannot be excused but by malice as S. Augusâ—ine very learnedly saith Let us remember thâ—â— how charitable so ever our actions be if our hearâ— doe not goe before to enlighten them all of them will tumble downe together into the obscure darkness of the deepe Our actions are of no value without the heart but the heart may bee good without the actions God had respect to Abel and afterwards to his offering the good Thiefe to obtaine mercy gave nothing but his heart Marie Magdalene but her teares and Saint Peter but sighes and lamentations proceeding from the depth of his soule Now that this heart may be pleasing and acceptable to God it must be cleare bright and shining to the end that as in a glasse God may see his owne image and likenesse after which he at the first created it and when it is once cleane and pure then right so and in that manner we must keepe it in the same glorious estate for Non minor est virtuâ— quam quaerere parta tueri And to that end we must imitate the Bees which to hinder the drones and spiders from comming into their Hives to corrupt or devoure their honey stop the entries of them with bitter and stinging hearbs as good Husbandmen who enclose their grounds lest passengers or the wild beasts should spoile them Even so should wee alwayes keepe the passages of our senses of our hearts and of our thoughts fenced with the feare of God which is a bitter Rue and Worm-wood that the devill cannot endure to tast or relish Marke and observe with me the care and diligence which is used to conserve Christall and China Dishes what paines are taken to keepe them cleane bright and shining because they are deare and rare And what can wee finde in this world more precious and rare then our heart then let us with a diligent care and carefull sollicitude seeke the cleâ—nenesse and purity thereof following the Apostles counsell Let every one possesse his vessell with sanctifiâ—ation and honour 1. Thess. 4.4 When a vessell is cleft or crackt it is unfit to containe any liquid thing Now the wicked heart is a crackt vessell saith Eccles. chap. 21. A broken heart threatneth death to a living creature as a Ship split and torne with the violence of the waves threatneth undoubted death ruine and shipwrack so that heart that is not well united to God that is broken and shattered by the force of worldly affections threatneth and fore-telleth an infallible ruine and destruction To fill a vessell in a Well or in a Fountaine we must needs bend it downwards so must we humble our heart to fill it with heavenly graces I have inclined my care and I have received wisedome saith the wise man Sap. 61. Againe we know that none caâ— fill a vessell with any good and wholesome liquor wherein there is some corrupted before he first empty it and make it very cleane If we defire to fill our hearts with the love and other graces of God wee must first expell and exempt the love and delights of this world that have beene so long resident there and then when wee have done those things we shall be sure fully to enjoy the inestimable effects of this divine promise Blessed are the pure in heart for they shall see GOD. In this second part wee have demonstrated unto us the reason why Christ calleth the pure in heart Blessed it is saith he because they shall see GOD. This conjunction for joyning those two sentences sheweth and marketh out unto us the reason of this felicity and happinesse that cannot receive a name enough emphaticall and significant to represent to our senses and to our understandings the least beame the least spark the least drop of that inexhaustible Ocean of that devouring fire of that Sunne of righteousnesse whose brightnesse if we should undertake to contemplate it would strike us blinde whose immense depth if wee should search it would swallow us up whose burning heat if wee approach it would convert us to ashes and would make us pay deere for our curiosity The Poets faine that the Giants attempting to clime up to heaven were thunder-stricken as they were heaping Olympus and Pelion upon Ossa one mountaine upon another A fable derived from that truth taught us in the Scripture touching the building of the Tower of Babell whose Builders were shamefully confounded the Allegorie of this truth the morality of this fable sets forth unto us the curiosity of them who thinking to pierce too farre into Gods secrets are cast downe into a deepe Abisse of confusion by their audacious presumption Empedocles desiring to know the cause why mount AEtna did cast forth such flames was swallowed and devoured by them â—od indeed depresseth and dejecteth the proud designâ—s of those that are so rash as to discourse of that which is altogether ineffable and
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
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
fall downe from heaven which consumed them with their fifties And the Apostles themselues having not beene well received in a certaine place said to Christ Wilt thou that we make fire fall from heauen upon that Citie but Iesus diverted and hindered them Wee produce all these examples not to imitate but to shunne them and thereby to make it appeare that wee must not revenge our selues when wee can doe it but rather to doe good to our enemies when they have done us hurt is to make our selues perfect in this excellent vertue of Mercy It is to becom conformable to the Saviour and Redeemer of our soules who seeing and feeling the horrible cruelties of the Iewes againâ—t him hearing the blasphemies which they pronounced against his divine Majestie notwithstanding in stead of revenging himselfe he prayeth his Father and crieth out thus Father forgive them for they know not what they doe That which made Saint Stephens martirdome the more honourable is that in the middest of his torments among a fearefull shower of haile of stones cast against him hee desireth not God to punish his tormentours but rather being possesâ—ed with the spirit of mercie and meekenesse he prayeth to God for them herein imitating his good and blessed Master Iesus Christ saying Lord impute not this sinne unto them As wee read Acts 7.60 If Moses in the precedent examples hath bin seene something too much desirous of revenge we may also reade that many times he hath for given those that had offended him yea and hath mediated and prayed to God for them least hee should have revenged them David having received innumerable offeâ—ces and wrongs of Saul notwithstanding finding him wearie in the Cave having him in his bed at his discretion he forgave him all the injuries and harmes he had made him suffer saying only The Lord is a just Iudge that will avenge mee oâ— mine enemies and will render unto me after the inâ—egrity of my heart The Apostles indeed suffered themselues to be carried away by this sweet desire and appetite of revenge when they would make fire fall from heaven upon that Towne that had offended them but it was because they were fraile and weake men like us when they fell iâ—to their faults and errours but they weâ—e soone rectified and raised up againe by the grace of the holy Ghost so that at length when any gave them injuries they rendered none againe they were whipped and stoned they were cast into prison and yet they blessed and prayed for them that did it and sought by all meanes to Preach the Gospell unto them and to shew them the way of salvation these second examples wee must follow that we may appeare to be the children of God Disciples of Christ and imitatours of his Apostles This noble and godly action of forgiviâ—g our enemies we must practise first if we desire that God shall acknowledge us for his children we must strive to be like him who is the fountaine of forgivenesse who is meekenesse and curtesie it selfe and nothing but mercie Secondly wee must pardon others if wee desire that God shall forgive us since that is conditionall which wee aske him Lord forgive us our trespasses as we forgive them that trespasse against us Now if we doe not forgive men their trespasses no more will our heavenly Father forgive us Math. 6.15 For with the same measure that we mete it shall be also measured unto us againe And that which must the more oblige us to put off the infected and poysonsome coate of cruelty and revenge since it is an abomination to God which he hath prohibited us in so many places of Scripture as Proverb 20.22 Say not thou I will recompence evill but waite upon the Lord and hee shall save thee And Rom. 12.19 Dearely beloved avenge not your selues but give place unto wrath for it is written Vengeance is mine I will repay saith the Lord if then thy enemie be hungrie give him to eate if hee be thirstie give him drinke for in so doing thou shalt heape burning coales upon his head And Ecclus 28. The Lord will be avenged of him that revengetâ— himselfe and hee will keepe carefully his faults for him forgive thy neighbour his misdeedes and when thou shalt pray thy siâ—nes shall be forgiven thee Shall man keepe his wrath against man and aske to be cured by the Lord he will not take pitie of man like to himselfe and will aske pardon of his sinnes â—ince he that is but flesh keepeth his wrath and asketh forgivenesse to God who shall obliterate and blot out his sinnes It is a common saying and proverb There is nothing so sweet as revenge but for my part I cannot perceive this sweetnesse unlesse it bee compared to a well scowred blade of a sword that pierceth and pâ—sseth through easily but at the same time taketh away our lives as the Bees that leave their sting where they strike and with it their life Animasque in vulnere ponunt so when we revenge our selues we leave the sting of our wrath in the wounds of our enemie but wee doe not consider so blinde are we that withall we thereby wound our soules to death Heliodorus tells us of one that said That death would be sweet and welcome to him if he knew that his enemie should also die and of another iealous woman that cryed out O how delightfull would death be to mee if I could fall dead upon the dead bodie of my rivall Plutarch saith very well That of all the wild beasts there is none so savage and cruell as a man that hath the liberty and power to execute his revenge But if wee consider it diligently we shall see thâ—t this impatience and not to be able to beare an injurie is a great infirmitie and weakenesse but as noble hearts and generous aâ—d magnanimous soules doe scorne and despise wrongs so doe they also forgive and forget all kindes of revenge Pericles of all the actions of his life esteemed this the most remarkable that hee had never revenged himselfe for any wrong done unto him And Phocion being puâ— to death unjustly feeling the effâ—cts of that mortall Hemlock to bring him neare to the last period of his life recommended nothing so much to his sonne as this that he should forget the memorie of this offence and that he should never seeke to be revenged for it that in medling with it he would stay the gods from taking in hand the justice of his cause who would questionlesse revenge him of this offence Let us use the same Doctrine though comming from the prophane mouth of a Pagan they are neverthelesse of infallible truth as a Diamond looseth nothing of his value though it be in the dirt let us then practise it and let us remember that whilest we desire to punish our enemies wee doe them a great favour and are reveng'd of our selues for the offence which they have done unto us which would deserue a farre more rigorous
that the charity which we give and exercise to our neighbours hee will accept as done to himselfe alas who would be so savage and hardened with rigour who would be so defiled with ingratitude that having received favours from a King would yet refuse to obey him and to serue him with all his power should not hee be worthy of the greatest torments of the most cruell punishments that have ever beene imagined would not the heaven the elements and all the creatures together rise up in judgement to aske punishment for so grievous a crime since it is most true that ingratitude is the basest and damnablest vice that can infect the soule of man Let us remember that we have nothing but what we haue received of our heavenly Father and if wee have received it from his favourable and fatherly hand why should wee be so ungratefull as to refuse him a small portion of it when â—ee asketh for it Now and at all times when we heare and see the poore praying and crying unto us in the streetes or at our doores it is the voyce of God himselfe tha calleth us to acknowledge his benefits as often as wee see one afflicted that asketh us helpe and consolation let us râ—nâ—e to him and give him occasion of joy and gladnesse for it is Christ himselfe which was comforted by an Angell in the Garden when praying to God his Father hee sweated drops of blood which made him pronounce these lamentable words so full of griefe My soule is full of sorrow even unto death When we have bin offended by our neighbour and that he will cast himselfe at our feete to aske us forgivenesse let us not be such tygers and so unnaturall as to refuse him his request remembring that it is a condition needfull to obtaine the pardon for our owne sinnes which wee shall never obtaine untill wee have first forgiven our brethren their offences but let us follow the example of our heavenly Father who saith That at what time so ever a sinner repenâ—eth him of hiâ— sinnes he will put away his wickednesse out of his remembrance And when wee must appeare before the terrible and dreadfull Throne of the Soveraigne Iudge when wee shall be called to a strict account for the talents and administration which hath beene committed to our charge by our heavenly Master let us then I say follow the example of that wise Steward let us make our selues friends with the riches of iniquity let us fill the hand of the poore which is the Alâ—ar of God upon the which hee affectionatly recâ—iveth the Incense of our prayers as a delightfull and pleasing Sacrifice to the glory of his holy name Then I say shall wee heare that sweet and heavenly voyce of the Saviour of our soules speaking graciously to us after this manner Come ye blessed of my Father inherit the Kingdome prepared for you before the foundation of the world Amen Amen The Prayer O Lord God full of mercy and compassion O favourable Father that art the fountaine of pardon and remission and the refuge of them that truely repent who desirest not the death of a sinner but rather that hee may turne from his wickednesse and live wee thy poore and miserable creatures who by the weaknes of our flâ—sh by the malice of our mindes by our owne vitious inclination to follow ill examples have provoked thee to make thy wrath and indignation fall upon our sinfull heads we have many wayes and times by our transgressions incited thee to cast upon our sinfull soules the thunderbolts of thy judgements we have made sinne our delight and iniquity the height of our happinesse Thy juâ—tice did cry and runne after us like a roaring and ravening Lyon seeking to devoure us thy judgements were ready to cast our bodies and soules into hell but that the excellent greatnesse of thy mercie O bountifull and gracious Father hath interposed her selfe and hath not permitted that we should be cast downe into the depth of eternall death and condemnation thy hand O sweet Saviour hath upheld us and thy clemencie O our Redeemer hath perfectly delivered us therefore O gracious Father seeing thou hast preserued us from evill conserue us still in good things receive if such bâ— thy good pleasure the incense of our prayers oâ—r sacriâ—ice of thankesgiving which wee most humbly offer upon the sacred Alâ—ar of thy divine compassions Put up our teares into thy bottels accept our contrite hearts broken with griefe to have offended thee for a pleasing Sacrifice receive our griefes and displeasures for thy satisfaction and behold thy Sonne thy onely thy welbeloved Sonne his head pricked with thornes for our sinnes his hands his sides and his feete pierced with Lances and nayles for our iniquities for his torments sake for his paines and for his deaths sake restore us unto life forgive us our sinnes O great God blot out our iniquities that so following thy example wee may doe the like to them that have offended us change in us our hard hearts and make them gentle and easie to pardon and forgive and suffer not our soules to be defiled and infected with the venome of revenge but that leaving it unto thee we may thinke of nothing else but to be obedient unto thee blessing those that curse us speaking well of those that slaunder us and praying for those that persecute us O good God kindle in our soules an holy love towards our afflicted brethren that wee may partake with them in their afflictions and so ease them that they may the better beare that burthon which thou hast imposed upon them We most humbly beseech thee also O good Saviour to give us charitable hearts and full of compassion to helpe the poore in their neede remembring that they are oâ—r brethren that thou art the Father of us all and that we are the children of the same mother that a glasse of cold water onely given unto them is of an inestimable price before thee because thou acceptest of it as willingly and recompensest it as largely as if it had beene given to thy selfe make us understand and know that thou art the King and great Master of the world that all that is therein justly belongeth unto thee that wee are but thy Stewards to dispose of thy goods to them of thy houshold to wit the poore who as well as we have that honour to beloâ—g to thy house to be thy servants yâ—a to beare the name of thy children that when it shall please thee to call us to account wee may bee found to have used with profit the talent committed unto us and that it may please thine infinite goodnesse not for our sakes but through thy mercy for thy welbeloved Sonneâ— sake to call us good and faithfull servants and to make us enter into our Masters joy which is the heavenly Ierusalem Amen The second Way to Sion THE PRAISE OF PVRITIE MATH 5.8 Blessed are the pure in heart for they shall
and blood his domesticall enemies that often overcome him and would quite keepe him downe if hee were not upheld and fortified by the spirit of grace and by â—he Almighty hand of God that raiseth and delivereth him The faithfull servant of the Lord is againe called pure in heart because â—ee is such in part already and that besides the great disposition that is in him to tend to his perfection hee already here begins to tast the excellent sweetnes of that delicate fruit whereof he shall hereafter be fully and perfectly satisfied and satiated in Gods Paradise Blessed then are the pure in heart for they shall see God Wee have another circumstance here very pregnant and remarkable to wit that Christ exhorteth us here to be pure in heart and not of our head or hands because that the heaâ—t being the seate of the soule sinne is most busie to vitiate and infect it with his foule and filty corruption which it doth not in the other parts of the body and therefore you see that God doth so strictly command us to keepe our hearts for his part and behoofe saying My sonne give mee thy heart Now to omit or let passe nothing worthy consideration like the inhabitants of Nilus wee will draw water in running We say then that this word heart is diversly taken in the Scripture First it is taken for faith as Rom. 10. For with the heart man beleeveth unto rightâ—ousnesse and with the mouth confession is made unto salvation 2. It is taken for the thoughts and for the gift of regeneration as 1. Epist. of Saint Peter Chap. 3. ver 4. The hidden man of the heart in that which is not corrupâ—ible even the ornament of a meeke and quiet spirit which is in the sight of God of great price and estimation 3. For the understanding as Rom. 2. They shew the worke of the law written in their hearts 4. It is taken for the conscience as in the 1. of Sam. the 24. chap. 5. ver Davids heart smote him because he had cut off Sauls skirt And in the 1. to the Thessal chap. 3. To establish your hearts unblameable in holinesse before God Here is yet another very cleare passage in the 1. Epist. of Saint Iohn chap. 3. ver 2â— If our heart condemne us God is greater then our heart and knoweth all things and if our heart condemne us not wee have confidence towards God And in this last signification it is taken in our Text to wit for the Conscience as if Christ had said Blessed are those that possesse a holy pure and just soule a good cleane and spotlesse conscience David desirous to raise himselfe from his fall and to restore the temple of his body polluted by wicked adultery desired of God a new Altar praying him to create in him a cleane heart and to renew a right spirit within him Psal. 51.12 Iudas Maccabeus having seene the Temple of Ierusalem prophaned by Antiochus his sacrilegious hands he purifieth it destroyes all the Altars where that Pagan had sacrificed to his Idols and called that the renewing of the Temple Our bodies are the living temples of the holy Ghost our hearts the Altars on the which having wickedly sacrificed to the Idols of our passions we must breake them and destroy them by our true repentance and conversion to God who despiseth not a broken and a contrite heart And afterward we must build new ones pure and clean on the which wee must offer to God Hecatombes of Iustice and solemne burnt offerings and sacrifices wherein hee delighteth The Etymologists hold that this word Cor is derived of Cura that is care because that part communicateth sendeth and doth distribute blood and life to the rest of the body Even so all our study all our exercise and occupation should be to seeke the meanes fit for the conservation of our soules for what will it profit a man if hee gaine the whole world and loose his soule Math. 16.26 As soone as the Embrion is conceived the first part which is formed in the heart being as it were the center whence the severall lines are drawne to the circumference of our bodies it is also the first member living and when the paines of death have compassed a man the blood from all parts retires to the heart as to a citadell so that it is also the last part that dieth in us according to that common saying Cor est primum vivens ultimum moriens So when the faithfull of the Lord resolveth to live piously he must cast for a sure and unmoveable foundation the righteousnesse of a pure and cleane conscience which must be the Ocean where all the rivers of hisaffections must runne and tend the corner and fundamentall stone on the which must be edified this his Pilgrimage All the building of this mortall and transitorie life must begin with the just mans beginning and never end till his death when it shall bee augmented and perfected in heaven It was Gods commandement under the law that all Israelites all the seed of Abraham should offer and consecrate to him the first borne both of man and beast now if wee unvayle the letter and consider what it therein figured unto us we may note among other things that God desired by this Decree whose letter and figure is abrogated though the truth and sence of it be eternall that wee should offer and consecrate unto him our hearts which are the first borne of our selues The greatest part of Physitians hold that the soule being generally all over the body hath her principall seat in the heart as the King hath in his Court although his power reach thorow all his Kingdome so that the soule being that very man which God requireth it is then not without reason that God demandeth our heart which is her throne My sonne give me thy heart The heart is knowne to bee the originall of naturall heat now God being a burning fire of love and affection towards his children wee ought to consecrate that part to him for his Tabernacle The heart is red and bloody to shew us the fervencie and zeale that should be in us to Gods service and glory and that our thoughts should alwayes burne with love to him and with charity to our neighbours It is little whence wee may learne not to puffe or swell it with pride but to keepe it alwayes humble and modest Vertues that seeke not afâ—er large and spacious Pallaces but are contented in the narrowest and remorest places His beating and panting is upwards so all our desires and thoughts should tend towards the end of our supernaturall vocation according to the Apostles advice Seek the things that are above The heart is agitated by a continuall motion by reason of his vitall spirits that animate and nourish it So our thoughts should beare and conduct us to the actions of Iustice innocencie and godlinesse and to follow the steps of the Scripture Charity alwayes worketh and is never
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
keepe maximes altogether contrary to those which the world practiseth who doth esteeme farre more those that fight valiantly and that continue obstinately in coâ—bat then those that make peace and pacifie all things now this maxime was to be practised by the Apostles as being to fight and overcome the world not by force of Armes but by gentlenâ—sse and mildnesse as we read Saint Luke 10. chap. ver 5. Into whatsoever house ye enter first say Peace be to this house Besides the Apostles were to imitate the Prince of the Apostles Iesus Christ the true and perfect representation of meekenesse humility and mildnesse as we may understand and know if we runne over all the actions of his life untill his ascension up to heaven now this meekenesse proceeded from him both by inclination for he was the Lamb of God and by imitation for he was like his Father that is not a God of confusion but a God of peace as the Apostle saith in the 1. to the Cor. 14.33 And Rom. 16.20 The God of peace shall bruise Satan under your feete shortly And 2. Cor. 11. Brethren live in peace and the God of love and peace shall be with you It was needfull I say that these good Disciples should bee like their Master whose duty and charge it was to reconcile men unto God as we read Rom. 5.10 For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled wee shall be saved by hiâ— life And 2. Cor. 5.18.20 God hath reconciled us to himsâ—lfe by Iesus Chriâ—t and hath given us the ministery of reconciliation For God was in Christ reconciling the world unto himselfe and not imputing their trespasses unto them And Coloss. 1.20 It pleased the Father to reconcile all things to himselfe through the blood of his crosse O what praise deserue those soules that seeing so many dissentions and quarrells kindled runne presently and make hast to bring the wholesome water of peace and quietnesse least the continuation should cause a totall ruine or some irreparable hurt those I say are doubtlesse and without comparison to be preferred to the valiantest Champions that come into the field for those overcome the bodies these vanquish and tame the mindes those fight for a crowne that will wither these eternally carrie away a greene crowne of benedictions and blessings those teare and breake their bodies these beautifie and strengthen their soules In a word the issue of the combat of those is recompensed but by a little weake renowne in the unconstant different minds of men but the end oâ— these is an exceeding excellent glory an eternall triumph and trophees that never die in the blessed remembrance of God and the Angels God commanded Noah to build an Arke of polished wood covered with pitch so must all faithfull Christians bee inseparably united the one to the other by chaines of love and bonds of concord and amity that so they may escape from the deluge of unreconcileable haâ—red and quarrells A ship split and that takes in water every where giveâ—h feare of an infallible shipwrack for every Kingdome divided shall fall into desolation saith Iesus Christ right so rough and unsociable spirits that will never consent to an agreement are thereby nearer their grave In the Arke of Noah the Lyon was with the Hart the Woolfe with the Lamb the Eagle with â—he Pigeon the Hawk with the Partridge so the peacemaker must procure peace not onely among his neighbours when they are fallen out but he must also receive into the Arâ—e of his heart friends and foes without distinction or difference of perâ—ons Thou shalt love thy neighbour as thy selfe saith the law of Moses but the law of grace goes farther and sayeth Love your enemies pray for them that persecute you Mathew 5. and blessing which he gave was Peace be to this house shewing unto us by that that the greatest good and blessing that can happen to man confist in peace When hee was ready to depart out of this world hee said to his Apostles I give you my peace I leave you my peace as being the rarest gift after saluation which he could give unto them Gen. 14.27 Saint Augustine is very witty in these points Sicut spiritus humanus nunquam vivisicat membra nisi fuerint unita sic spiritus sanctus nunquam nos vivificat nisi paece unitos As saith hee the soule of man doth not quicken or vivifie our members unlesse they be joyned together so the holy Ghost doth never vivifie or quicken us but when we are united by the bond of peace Ignatius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ' There is nothing better then peace And Saint Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is nothing more proper and natuâ—all to a Christian then to reconcile and pacifie Let us say with an ancient Author that peace is the salt of this life without which it is unsavorie and without relish When salt is put into the water it melteth and insensibly becomes liquid but when it is â—hâ—owne into the fire it cracketh untill it bee quite consumed Even so is the peacemaker for he conformeth and fashioneth himselfe so quietly to peace and tranquilliâ—y that hee liveth therein as in his owne element out of the which hee cannot subsist but when either by chance or misfortune he findes himselfe in the midst of noyse in the fire of disorder and among the flames of contentions riots then he crieth runneth and tormenteth himselfe untill by his agitation and diligence hee have quenched and repressed all holdiâ—g this indubitable maxime that Candida pax homines trux decet ira seras In a word to end this discourse of politique peace we say that if warre be a thorne pâ—ace is a Rose if that be bitternesse this is sweetnesse if that be a storme this is a calme weather if that be full of mifchiefes this is full of goodnesse if that causeth poverty this brings and gives riches In a word if that killeth this giveth life and to end with the Poet let us say Nulla salus bello pacem te poscimus omnes But let us after the example of the high Priest enter into the most holy place of the Temple of Salomon and there visite that sacâ—ed arke of our consciences within the which God will keepe his sessions let us contemplate that inestimable peace immediatly proceeding from the remission of our sinnes and most particular and perfect assistance of the holy Ghost dwelling in our soules for it is impossible that any other but the just should possesse that peace of conscience seeing that betweene sinne the devils child and the father of trouble and peace and quietnesse there is so great an antipathy that if sinne can set the least footing in any place hee driveth away presently from thence peace and rest and in their roome introduceth and breedeth therein quarrells and contentions which like tormentors doe miserably torture and cruelly handle the
all emphaticall and deseruing a more parâ—icular search and obseruation He saith first Veni Columba mea come my Dove hee doth not call her my Eagle or my Hawke for those are creatures too cruell loving nothing but blood and slaughter and their humour is incompatible with the Bridegroomes bounty who desireth that the Church his well beloved Spouse bee altogether like him and therefore he calleth her my Dove as having no gall nor bitternesse in her soule When that sweet IESVS was baptized by Iohn in Iordane the three divine persons of the glorious Trinity were clearely manifested for the majestuous voyce of the Father was heard speaking from heaven thus This is my well beloved Sonne in whom I am well pleased Mathew 3.17 Iesus Christ was in Iordane and the holy Ghost descended from heaven like a Dove and lighted upon him from which place wee may draw this instruction that if wee desire to bee called the children of God if we wish to heare from heaven that gracious voyce speaking to our soules Thou art my well beloved Sonne in whom I am well pleased If wee aspire to that great happinesse to receive the spirit of grace mildnesse and meekenesse in our consciences Let us remember that wee must be like unto sweet IESVS our example hee was naked so must we put off cruelty malice and hatred he was in the water even so to enjoy so great a favour we must plunge our selues in the rivâ—rs of our teares in the Iordane of a holy and true repentance which may open our hearts and continually touch them with griefe for our forepast offâ—nces It was Gods ordinance under the law of Moses that when a man was uncleane hee should for his purification resort to the Temple and there offer two Turtle Doves That we may light the toâ—ch of truth within the shadow of Moses law let us say that there is nothing that more infecteth and soyleth the soule then cruelâ—y debates and hatred It is a Gangrene that gnaweth and undermineth her untill it seeth her absolutely possessed by wicked spirits but the onely remedy to this obstinate disease is to ruâ—ne to the sacred Temple of Gods divine meâ—cy there to offer him the gift of a mild meeke and peaceable conscience When Noah would know if the waters were withdrawne from upon the face of the earth he sent forth a Dove which came to him in the evening with an Olive branch in her mouth also he sent forth a Raven which returned not because hee stayd on the dead bodies and stinking carcasses of those which died in this inundation God in this example is represented unto us by Noah our soule by the Dove peace by the Olive branch it is God that staying in the Arke of heaven sâ—ndâ—th our soules to visite the inundations of this world which messâ—ge faithfully to performe they do not sit on the highest and loftiest tops of Cedars and Pinetrees for they love not vanity nor the glory of this world they doe not pearch upon the Iuniper nor thornes of quarrels and contentions but upon the Olive tree of mildnesse and meekenesse wherewith they adorne themselues and so prepare themselues to returne into their heavenly Country there to give a true account of their journey But the Ravens that stayed upon the carcasses drowned by the flood are those blacke and infected soules that delight in nothing but quarrels and contentions and who so excessively love the corruptâ—ons of this world that they never returne to heaven from whence they tooke their first â—light The excellencie of this particular peace cannot be sufficiently knowne without we consider the privation of it that is contemplâ—te her contrary let us judge it by our selues for there is no man that sinneth not there is nothing more extrauagant in the world then a seared conscience nothing more tossed up and downe then a soule troubled and vexed by the unquietnesse of sinne for example doe wee seâ—ke the meanes to revenge some injurie presently our minde runneth and rangeth all about to obtaine a sufficient satisfaction Our eyes dart and cast forth burning flames of wrath and rage our mouth proffereth nothing by injuries and blasphemies our feete cannot stand still our hands itch our hearts vomit revenge and our braines are so preoccupated by this damnable passion that there is nothing but confusion to be seene as in a clocke out of order whose wheeles are dismounted these be the effects of sinne that never gives rest to a soule never so little touched by the venome of his passion Consider â— pray a malefactor how bold and secret soever his crime be hee thinks neverthelesse that all know it the least looke altereth his face and for his contenance If hee thinke that to keepe off be good for him when he is in the fields he thinketh every bush a Sergeant to lay hold on him every tâ—ee a Hangman that stayes for him and every leafe that stirreth a witnesse to testifie his wickednesse Now contraâ—iwise let us see the sweet rest and tranquillity of a soule that hath made her peace with her God whom shee loves with all her strength and that cherisheth her neighbour as much as her selfe who is not puffed up with the winde of ambition and that is not infected with covetousnesse who laugheth at wrongs and careth not for revenge who goeth boldly every where and feareth nothing for he that is deepely in Gods favour should be afraid of nothing in a word a quiet and peaceable soule studieth and busieth her selfe about nothing but to love serue and honour her God shee is alwayes betweene love and feare love to please him feare of offending him a feare I say filiall but not seruile When I thinke upon this peace and tranquillity of the minde and soule I am like the needle of a Compasse that alwayes turnes towards the North of my desires towards my Iesus my Saviour and my God which is the excelleâ—test and perfectest patterne of peace and mildnesse that I am able to chuse or propose in this behalfe and matter I am saith he by the mouth of the Prophet Isaiâ—h the meeke Lambe he is brought as a Lambe to the slaughter and as a dumbe Sheepe before her shearers and hee opened not his mouth Isaiah 53.7 It is a thing very frequently and commonly knowne that the Panther smâ—lleth so sweet that all other beasts come to smell to her Our sweet Iesus is represented by her both by her name and effects for in Greâ—ke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth all as God was defined by Plato Iesus Christ breathes forth so sweet and fragrant a smell that it embalmeth the faithfulls soules so speaketh the Spouse in the Canticles The name of my beloved is like oyle shed therefore have the young maydens lovâ—d thee so dearely by these maydens wee must understand the virgins of finne those that have not knowne iniquity that love peace and seeke after it after hee goeth on Chap 4.11 Thy lips O my Spouse
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
written in the book of the Law to doe them Deut. 27.26 We must againe note that the Commandementâ— of God are like the Sciences which are more or lesse esteemed according to the nobility and excellencie of their object for as that affection and charity which we owe to our neighbour without comparison gives place to that extreame and infinite love which wee owe to our God and heavenly Father so the honour we are to beare to all men in generall is so much inferiour to that we owe the King as his dignity is elevated above that of other men and therefore you see that as soone as our Apostle commandeth us to feare God hâ—e addeth presently Honour the King Shewing by that order that the honour and service due to the King immediatly followes that which wee owe to God and therefore a great servant of God of our times expounding these words saith after Tertullian That in the performance of these two precepts the Christian makes himselfe perfect both for the religious and moâ—all life for in fearing God hee walkes through the pathes of justice holinesse and innocencie which leades in the end to eternall felicity And in honouring the King he observes his lawes and by those meanes buildeth up for himselfe a delightfull rest and an incomparable felicity But because it is to undertake to sayle over a boundlesse and bottomlesse Ocean if we should goe about to alledge here all the places which we might cite out of the Fathers and many others let us hearken to the holy Ghost in the most common places of Scripture and imitating the â—sraelites we will onely take some few drops of water out of the land of Edoâ— and shew onely the springs afarre off we will passe over quickly like the dogge of the river Nilus least some Crocodile thirsting after our innocencie should open his stinking mouth to accuse us aâ— though our intention were othâ—r then tending to the service and glory of God which is the onely centre unto the which all the lines of our intentions immediatly tend and ayme Wee very easily learne the definition or description of this word to Honour in the 6. Chap of Esther when Ahashuerosh asked Haman what should be done unto the man whom the King would honour Haman thinking the King spake so for him invented all the wayes and meanes hee could to enjoy and encrease this honour therefore he answered the King thus As for the man whom the King will honour let them bring for him royall apparell which the King â—seth to weare and the horse that the King rideth upon and that the crowne royall may be set upon his head and that one of the greatest Princes should goe before him and proclaime Thus shall it be done unto the man whom the King will honour In this ample description of Honour we note the definition of it to wit to give glory to doe homage to any one to seeke all the meanes that may be to advance his credit and encrease his reputation through all the world and thus that cursed Haman thought to be honoured But this word to Honour the King in that sense that our Apostle takes it is like to that honour mentioned in the first Commandement of the second table Honour thy Father and thy mother which signifieth in generall to serve reverence obey assist those whom wee honour and of that reverence obedience and assistance Saint Paul speaketh expresly 1. â—im 5.17 The Elders that rule well are worthy of a double honour where observe and note that by the first honour hee understandeth a civill and common honour like that which is due to other honourable men but by the second honour hee understandeth a subvention and reward of his labours as it appeareth by the following words Thou shalt not musle the mouth of the Oxe that treadâ—th out the coâ—ne and the labourer iâ— worthy of his wages Luk. 10.7 And of all these foure duties which wee are to praâ—tise to honour the King is spoken at large 1. Sam. Chap. 8. When the Israelites did so earnestly desire him to give them a King hee doth lively set forth unâ—o them how perfectly they must be subject to him how they must reverence him how they must obey him But because commonly among good corne there be tares or some other bad â—eâ—d we will shew by expresse words of Scripture and by invincible reasons That hee that obeyeth not to the higher powers offendeth directly God himselfe who will destroy him Saint Paul Tit. 3.1 Put them in remembrance that they be subject to principalities and powers and that they be obedient and ready to every good worke And Rom. 13.4 The Prince is the Minister of of God for thy good but if thou doe evill then feare for he beareâ—h not the sword for nought for he is the Minister of God to execute justice on him that doth evill therefore ye must bee subject not for feare onely but also for conscience sake wherefore those that resiâ—t the power resist the ordinance of God and those that resist this ordinance drawes on themselues condemnation But if these rules bee not strong enough to convert those perverse men at least let them be frighted by the fearefull judgements which fell on so many wicked men which aunciently rebelled against Moses their Prince Soveraigne who by Gods commaund had deliuered them from the hands of Pharao the cruellest of men and had led and conducted them with a wonderfull wisedome into the wildernesse let â—oâ— them before â—heir eyes the example of Core Dathan and Abâ—ram who with two hundred and fifty Princes of the Israelites Numb 16.2 rebelled against their Prince but God avenger of their folly caused the earth to open her mouth and to swallow them up alive with their families Nadâ—â— and Abihu his owne Nephewes because they had not obeyed him were consumed with their fâ—llowes by fire that went out from the Altar Levit. 10.2 and his owne sister Marie for speaking undisâ—reetly of him was by the Lord infectâ—d wiâ—h lepâ—osie what shall wee say of Abishaâ— and Absalom against King David the History of whose destruction and confusion is so well knowne that wee neede not insist upon it But here are yet very expresse words Exod. 22.28 Thou shalt not rayle upon the Iudges neither speake evill of the ruler of thy people And Acts 23. Thou shalt not speake ill of thy Prince of him that governeth thee But because these lawes and examples like waves of the Sea follow one another wee will insist on the consideration of the horror of this crime which cannot take place in a soule never so little endued with heavenly graces for that heart must be desperately wicked and that soule possessed with a thousand furies that suffereth the least thought of it to harbour in his will that soule I say must not onely be voyd of reason but worse then bruit beasts who without contradiction follow and obey their Kings The birds yeeld to the Eagle
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
King Hiram to build the temple of the Eternall 1. Reg. 5. That which Pagans have spoken without knowledge wee will speake with reason and knowledge That all sorts of feare is a fire in our soules which scorcheth and consumes us as long as it remaines there Bâ—t let us hâ—re endevour particularly to consider the Analogies and resemblances that there is betweene fire and the feare of God which is the subject of our text Fire is a furious hastie and active Element and â—o liâ—kewise are the points of apprehension and feare Fire is the cleanest the purest the wholsomest of all Elements Iâ— cleanseth it purifieth it drives out all filthinesse and corruption as being neither able noâ—â—apable to suffer in it selfe any impurity for it either consumes or expells it And all this agrees well with the feare of God which is the most wholsomest Physick that we can take to purge our selues of sinne and to purifie our heartâ— of all vncleanenesse for there is no viâ—e but it will purge and reject Fire is an Element which consumes and devoures all that is presented to it and the feare of God is a coale and flame which devoureth all our concupiscences To make straight a crooked peece of wood or timber wee use fire thereby to make it become more soft and flexible So to replace soules in the way of life when they are either crooked or gone astray in the by pathes of vice then the feare of God of all other remedies iâ—â—he best and most soveraigne Fire by Antiperistase as it heateâ— those who are cold so it refresheth and comforteth those who are â—ot The feare of God heates and enflames those soules to doe well who are most frozen in piety and contrariwise it cooleth those who are most enflamed with their burning sensualities and concupiscences To venemous Apostumes mortal Gangreens and desperate diseases wee for the last remedy apply Irons and fire to cure it To sinners inveterated in their wickednesse and as it were despairing of their salvation wee must apply the Iron and fire of the feare of God to make them apprehend and know his divine judgements if they remaine impenitent and vnrepentant Historians report that the Arabian Phoâ—nix the onely bird of his race is accustomed every five hundred yeares to build an Artificiall nest whereunto the rayes of the Sunne reflecting and darting it at one time reduceth to ashes both the worke and the workman So if wee desire to revive to the love of immortall beatitude and celestiall felicity wee must set fire to our vices by the art and flame of a true and lively repentance and burne them all together in the feare of God All the world is a field richly strewed and diapred with the miracles and wonders of God whereof man is the principall Master-peece and the chiefest workmanship of his hands and the sacred Scriptures are as it were the Eâ—itomie and Compendium thereof wherein I every way see nothing but Gods love of his side towards man and read nothing but subjects of honour and causes feare of man towards God But among divers other places I finde one exceedingly agreeable and concurring with our text which is Daniel Câ—ap 2.32 concerning the Statue which Nabuchadâ—nozer saw in his dreame The head of this Iâ—agâ— was of fine gold his brest and armes of silver his belly and thighes of brasse his legges of iron his feete part of iron and part of clay a stone was cut out without hands which smote the Image upon his feete that were of iron and brake them to peeces and having brâ—ken theâ— the Statue fell backwards and was reduced to Summer dust This Statue doth lively represent unto us a sinner By his golden head I understand Pride Vanity and Ambition which fumes and swims in the Head of a sinner who esteemes himselfe as pretious as gold and as rare as Pearles His brest and armes of silver markes unto us his affection to covetousnesse as having all his desires every way bent and levelled to rapine and extortion His belly and thigâ—es of brasse represents unto us his voluptuousnesse and insatiety His legges of iron shew us his cruelty His feete of earth depaynts us his weakenesse and fragility and this stone cut without hand from the mountaine of Sion is the feare of God which God casts and rolles at our feete to beat us to dust and to make us consider the nothing from whence we came The world the flesh and the devill the professed mortall enemies of our soule who will never want subtilty or malice to make us stumble in the way to life seeing that this feare of God is a soveraigne Antidote against all the diseases of the soule not being able to diminish its vertue by their artifice and deceipts at least they will make us lose the rellish thereof by their insinuations and perswasions figuring us out this feare of God to be so hard sharpe and bitter that it is impossible for us to enjoy any rest or tranquillity of minde as long as wee are possessed of that passion That the wayes to heavenly Sion are not so craggie and difficult but that they are all paved with silke with delights and contentments But the faithfull man fearing God ought to be as wise as a Serpent Hee must stop his eares to this false Imposter and Inchanter who would surprise him to strangle him Hee must remember the words which Christ Iesus spake and dictated to him by Saint Luke Acts 14.22 We must thorow much tribulation enter into the Kingdome of God And againe by Saint Matheâ— 7.13 Enter yee in at the sâ—raâ—t gate for wide is the gate and broad is the way that leadeth to destruction No no let us not flatter our selues there aâ—e no Roses without prickles we shall never obtaine and carie away the incorruptible Crowne of glory before wee have first fought the good fight wee shall never put our foote in celestiall Canaan before wee have first past the red sea of the afflictions of this life and departed forth of the wildernesse of our sinnes and in a word before we have fought with the infernall Gyants and Devils who strive and endevour to prevent and hinder our entry thereinto For it is absoluâ—ely impossible ever to possesse or enjoy the love of God here belowe in Earth or much lesse above in Heaven befoâ—e we have first sworne to him a perfect feare honour and obedience Amoris Ianua timor est The feare of God is the entry and gate to his love as also Love is a feare entermix'd with care and anxiety Res est solliciti plena timoris amor In the 19. Chap. verse 4. of the 1. Booke of Kings the Prophet Elijah flying the persecution of Queene Iezabel being weary of his way hee sate downe slept under a Iuniper Tree where an Angell came and found him ouâ— and caried him a Cake baked upon coales which hee pleasingly eate and relished and so satisfied his heart and stomacke for forty