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
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
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
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
wrath is like the roaring of a Lyon and against which who can subsist and that his mildnesse is like the morning dewe When the Sunne passeth through the Zodiack and is entered into the signe of Leo we endure unsufferable heat so when wrath is joyned with power and some likelihood of reason it produceth strange effects The Lyon is a beast of an exceeding hot complexion which causeth in his mouth so strong an infection and stinke that when hee hath devoured the halfe of his prey that which he leaveth is suddenly putrified and corrupted this eternall fire is so violent in this beast that it is commonly the cause of his death happening by the corruption of his bowels Is not this a lively Embleme and representation of the cholerick man whose slandering tongue is so venomous and stinking that it corrupteth and infecteth his neighbours good name if he touch it never so little in a word wrath is a black and burned humour that not onely corrupteth the body but also killeth the soule In the law of Moses those birds that had crooked clawes anâ— lived by prey were not to be eaten nor sacrificed under the shadow of this figure let us light this torch of truth that all that suffer themselues to be carried away by wrath that gape after revenge and hatred are uncleane before god and unworthy to be offered to him in sacrifice If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee Leave there thy gift before the Altar and goe thy way be reconciled to thy brother saith our Saviour Math. 5.23 And the royall Prophet sayes Bloodie men are abomination to the Lord Psal. 5.7 Hitherto wee have seene the horrour and mischiefes of warre with some of the fruits she commonly beareth to wit cruelty eldest daughter of this terrible monster now let us contemplate a while the picture of peace her contrary and let us tast with delectation the sweetnesse and excellencie of the inestimable fruites which she beareth propagates in the hearts of peacemakers which are so great that St. August saith Tantum est pacis bonuÌ„ ut in rebus terrenis nihil gratius soleat audiri nihil desiderabilius concupisci nihil postremo possit melius inveniri Peace is so great a good upon the earth that no pleasanter thing can be heard nothing more delightfull desired and nothing better found Saint Bernard in the 9. Serm. on the Lords Supper speaketh thus of it The peace of this world is in the which whilest we dwell we vanquish our enemies wee love one another and judge not of those things that are hidden from us that peace which shall bee in the world to come shall be when wee shall raigne without enemies where one shall not be of contrary aduice to the other in a word where all things shall bee knowne and open to every one and endeth thus Iesus Christ is this true peace because hee hath reconciled us to God his Father by the inestimable price of his blood Saint Augustine in the Sermon of the word of the Lord speaketh thus of it Pax est serenitas mentis tranquillitas animi simplicitas cordis vinculum amoris consortium charitatis baec est quae simultates tollit bella compesâ—it iras comprimit superbos calcat humiles amat discordes cedat inimicos concordat cunctis est placida nescit extolli nescit inflari hanc qui acceperit teneat qui perdiderit repetat qui amiserit exquirat quoniam qui in cadem non â—rit inventus a patre abdicatur a Filio exhaerâ—datur à Spiritu Sancto alienus efficitur necad haereditatem Domini poterit venire qui testimonium pacis noluerit observare These be golden words deserving well to be knowne and to be exactly obserued Peace saith hee is a calmenesse of the understanding a tranquillity of the minde simplicity of the heart the bond of peace the practise of charity it is peace that taketh away quarels endeth warres appeaseth wrath treadeth the proud under foote loves the humble paci fieth the quarelsome agreeth the enemies which is gracious to all which is not high minded nor proud which whosoever hath received let him conserue it who so hath lost it let him seeke and recover it for hee that shall not be found in it is disclaimed by the Father disinherited by the Sonne alienated from the Holy Ghost nor shall hee ever attaine to the Lords inheritance that would not obserue the bonds and testimonie of peace Now we haue heard these two pillars of the Church of God let us hearken to himselfâ— speaking by the mouth of his chosen vessell Coloss 3.15 Let the peace of God rule in your hearts to the which also ye are called in one body and be ye thankfull And Philip. 4.7 The peace of God which passeth all understanding keepe your hearts and mindes through Iesus Christ. And that which should most bind us to love this Peace is the soring or head founâ—aine from whence it sloweth for as the warre of sinne proceedeth from the wicked one so the peace of our consciences commeth from the Father of eternity from the King of mercy as wee read 1. Thessal 5.23 The very God of peacâ— sanctiâ—ie you wholly This peace of conscience is a marke and an effect of our iustification by faith as wee reade Rom. 5.1 Therefore being justified by faith we have peace with God through â—â—r Lord Iesus Christ. All these places should induce and incite us to the practise of peace since the recompence promised to it is so excellent In a word let us shut the gate of peace with that saying of Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace is the greatest good can happen to men and warre the greatest hurt Blessed are the peacemakers for they shall be called the children of God This word peacemaker is diversly interpreted by Authorâ— for some hold that those are they which live justly and who by their actions never provoke the divine Iustice. Others as August hold that those are meant which possesse a very peaceable conscience that is that are not agitated by the troubles of sinne Others beleeve that those are they that are not Authors of quarrels and dissentions Others understand it of those that forgive freely the injuries and wrongs done unto them as Hilarius The last and most likely to be the best opinion of the which number are Chrysostome Euthymius and Theophylacte is that the true peace-makers are those that are themselues and in themselues peaceable and pacified and that besides that try their uttermost endevours and power to compound differences and to introduce peace where dessention disorder raigne And this interpretation commeth nearer to the Greeke word of our Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quasi pacemfacientes aut conciliantes Those that compound quarrels and this interpretation is also very convenient to the charge and duty which was enjoyned the Apostles to whom Iesus Christ spake these words who were to
miserable hearts where they lodge and therefore the ancient Fathers of the Church openly pronounce that the greatest felicity wherein Adam the first modell of mankinde was created was peace of the heart that rest of conscience which hee possessed absolutely within Paradise having no other care or thought but to love his Creator to honour his Conseruator and to adore his God But after that hee was fallen from that state of innocencie by the greatnesse of his fault after that sinne by disobedience had driven away peâ—ce from his heart then you see him in trouble he flieth he hideth himselfe he is afraid of himselfe he covereth his nakednesse with figge leaves he trembleth and dareth not answere to that terrible and fearefull voyce which hee heard walking in the Garden behold the first effects which his sinne brought forth The Royall Prophet David Psalm 85.10 saith Righteousnesse and peace have kissed each other vpon which Saint Augustine discourseth thus Duae sunt amicae justitia pax tu forte unam vis alteram nonfacis nemo enim est qui non velit pacem sed non omnes volunt operari justitiam si amicam pacis non amaveris neque te amabit pax ipsa Righteousnesse and Peace bee two friends thou it may bee desirest the one and wilt not practise the other there bee none but wish for peace but all will not doe righteousnesse if thou love not the friend of peace peace also will not loue thee Iustice with reason is called the mother of peace because it goeth alwayes before and is immediatly followed by it Peace is the worke of justice saith the Prophet Isaiah chap. 32.17 And the Psalmist in the 72. Psalm ver 7. In those dayes righteousnesse shall flourish and abundance of peace And Psalm 119. ver 165. Great peacâ— have they which love thy law From which propositions wee draw this conclusion that to have this peace of conscience it is needfull for us to be just to feare God and to walke exactly in the obseruation of his sacred commandements So contrarily the wicked can have no peace because of the worme of sinne that gnaweth continually their soules as we read Psalm 28.3 Ill lucke and unhappinesse is in their wayes and the way of peace have they not knowne There is no peace for the wicked saith the Lord they thinke neverthelesse that they have this peace when they enjoy their pleasures but this peace lasteth but a moment and like their pleasure is presently followed by an extreame griefe it is lethargick sleepe very dangerous it is a security but it is carnall it is a sleepe but that representeth unto them a thousand apparitions and a thousand strange visions The wicked mans peace is like those fires which by night appeare burning in hills and medowes the which if a man follow they will insensibly leade him into terrible downefalls but the true peace of a good conscience as saith an ancient Author is the title of Religion â—he Temple of Salomon the field of blessing the garden of delights the Angels joy the Arke of the covenant the treasure of the great King the Court of God the Tabernacle of his Sonne the tent of his Spirit the tower of Sion the booke with seaven seales which is to be opened upon that great and fearefull day of judgement Saint Augustine in his Citie of God speaketh thus of it Pax nostra propria hic est cum Deo per fidem in aeternum erit cum illo per speciem talis est paxut solatium miseriae sit potius quam beatitudinis gaudium Our owne peace that is the peace of our hearts is here with God by faith and in eternall life shall it be with him by vision that peace which now we enjoy is but a sparke in respect of that great fire here it suâ—sisteth but by faith then it shall be effected In a word let us say that the peace of conscience is a particular feeling and knowledge that God is pacified with us that he hath blotted out our misdeedes that hee hath cast away our iniquities from before his face like a clowd that wee are no longer under the Kingdome of Satan nor of the flesh but are received in our heavenly Fathers favour like the prodigall child that wee shall dwell in his house all the dayes of our life and there receive those goods joyes and delights which he hath reseruâ—d for his children Hitherto wee have spoken of peace in generall and in particular of politique peace and of the care must bee used to bring it to passe of peace of conscience or with God of the worlds or wicked mans peace that troubleth all them that live not like him now let us speake of that peace which is in our selues and of the vertue of it Among all the perfections wherewith our first Father Adam was adorned during the state of his innocencie mildnesse was one at the sent whereof all living creatures ranne to him to doe him homage and yeeld him obedience Moses in the booke of Numbers is called the debonnaire or gracious for which quality God loved him dearely and for a testimoniall of his love called him to that honourable charge of deliverer Prince and law giver of his people The King and Pâ—ophet David had this vertue in great measure in him for which cause God changing his Sheepheards crooke into a Royall Scepter gave him victory over a world of enemies that rose up continually against him which maketh him to cry out in one of his Psalmes Lord remember David and his mansuetude or clemencie Iâ— the booke of Leviticus God commandeth the Priests to offer him a Lamâ—e without blemish for a peace offering a Lambe is the symbole of mildnesse then according to that command hee that will receive the peace-makers recompence from God must offer him his soule full of gentlenesse and mildnesse The Lambe in the Revelation of all living creatures was onely found worthy to open the booke sealed with seaven seales so among all men the faithfull onely and among the faithfull the meeke shall bee able to open the booke of life there to behold his name written before the foundation of the world The Bridegroome in the Canticles calleth thuâ— his beloved Come my Dove that aâ—t in the clefâ—s of the rocke thy eyes are like Doves eyes and thy cheekes like Turâ—les my Dove is alone and perâ—ect Now it is familiar and common enough that of all creatures Doves arâ— the symbols of mildnesse and meekenesse for it is noted that they have no gall And here to apply these places to our designâ— let us know that the Bridegroome in this epithalamium or marriage song is Iesus Christ himselfe speaking to his Church setting her forth by her lively colours by the pensill of his love shewing us in this comparison of the Dove the perfections wherewith shee is adorned where if wee waigh and consider diligently the force of every word wee shall finde them
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