Gods presence mans comfort: or, Gods invisibilitie manifested unto mans capacitie. The heads of which tractate were delivered in a sermon at the Abbey of Westminster, and since enlarged for the benefit of the Church of God. / By the Lords unprofitable servant, Ch. Anthony. Imprimatur: Ja. Cranford.

GODS PRESENCE MANS COMFORT.

CANT. 2. 9.

Behold, hee standeth behind our wall, hee looketh forth at the window, shewing himselfe at the lattesse.

MOst worthily is this Book called Cantica Canticorum; not because it was penned by the wisest of men that ever was born of a woman by a natural generation, but because in it is set down in a most patheticall and mutuall colloquie, the un∣speakable love betwixt Christ and his Church un∣der the similitude of a Beloved and his Spouse.

In the verse foregoing the Text, as also in the former part of this verse, the Church compares her Beloved (for his care, love, and diligence in hasting to bring comforts unto her) to a Roe or yong Hart; Behold (saith shee) hee cometh leaping upon the moun∣tains,

and skipping upon the hils; In the words of the Text shee rejoiceth in that shee enjoyeth his presence, thereby pergustans suavitatem amoris, &* 1.1 future ae beatitudinis, having got a relish of his love, and a taste of her own future happinesse, though not so fully and perfectly as shee would, or as shee desired, nor as hereafter shee shall: yet in that she hath (as it were) a glimpse of his person whom she longed to enjoy, shee exulteth in the words of the Text; Behold, he standeth behind our wall, &c.

In which words, without wresting, flow these five particulars:

1. God cannot be seen by the eye of mortall man, because of the wall of his flesh.

2 Yet God is pleased to exhibite himselfe to man four wayes: 1. By voice. 2. By the book of the creatures. 3. By the book of the Scriptures. 4. By the book of conscience.

3. In these, it is but hieroglyphically, enigrna∣tically, obscurely, darkly.

4. Yet so, that the soule of a true Christian by the eye of unblemished faith may be sure that shee seeth him in them.

5. That being thus assured that shee doth see him, shee may rejoice, and desire a greater union and communion with him.

I shall not need to insist long to prove whether there be a God or no; I hope there is none so A∣theisticall as to deny it, at least-wise with their tongue, although I feare, there are some as bad in* 1.2 their heart, such as are without God in the world. Now of Atheists there are three sorts: First, A∣theists* 1.3 in thought; The fool hath said in his heart,

there is no God: that is, as else-where the Kingly* 1.4 Prophet explaineth it, Hee hath said in his heart, God hath forgotten: God will not require it. Second∣ly,* 1.5 Atheists in words, who speak of God as of no God, How doth God knew? Is there knowledge in the* 1.6 most High? Thus the seventy ancients of the house of Israel did horrible things, every man in the cham∣bers of his imagery, and said, The Lord seeth us not.* 1.7 Thirdly, Atheists in conversation; these are they that so live, as if there were no God, They professe* 1.8 that they know God, but in their works deny him. Cer∣tes, did these truely know that there is a God, and that hee seeth all their abominations, and will at the last day call them to a strict account, and se∣verely punish them, it would make them tremble even in this life: but they are altogether corrupt,* 1.9 abominable, and to every good work reprobate.

To omit School-distinctions, Utrum Deum esse* 1.10 sit demonstrabile; these arguments following shall sufficiently prove:

1. That excellent order of nature, seen (both in that Microcosme or little world [Man,] as also in that Megacosme, the greater world, or whole U∣niverse) in the disposition of parts, and succession of motions and actions, which could not be nor subsist, were there not an Omnipotency to rule and order it; which Omnipotency must needs be* 1.11 God, as appeareth by the places quoted in the margent.

2. That excellencie of humane understanding, Man alone being above all other creatures ratio∣nall; Reason, Knowledge, Wisdome, &c. being that image of God in man; and in this sense Saint

Paul hath it, when he saith, We are his off-spring.* 1.12

3. The nature of man acknowledgeth a Deity; for no Nation under heaven is so barbarous, but worshippeth a supreme power, either * 1.13 creatures, or else the workmanship of their own hands.

4. The sting or worm of Conscience, even in the most reprobate, either in the very act of sin, or at least after sin committed, proves a Deity, and that there is a supreme Judge, who will call them to an account, which sting of theirs shewes the law of a supremer power written in their hearts.* 1.14

5. The execution of justice in rewarding the godly, and punishing the wicked; as in the de∣luge drowning all but eight persons: as in delive∣ring the Israelites, and overthrowing Pharaoh and his host: as in preserving Lot and his two daugh∣ters, when Sodom was consumed: So that a man* 1.15 shall say, Verily, there is a reward for the righteous: doubtlesse, there is a God that judgeth the earth.

Thus you see that there is a God; but what this God is, mortall man cannot define, and that for two reasons:

1. Because he is incomprehensible.

2. Because his essence cannot be known. Yet hath hee been pleased to make himselfe known to us these three wayes:

1. By his Attributes; as his Mercy, Justice, Wisdome, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Goodnesse to mankind, and Truth: all which are revealed to us, who live within the lists of the Church; but are not known unto the Heathen, who are without the pales thereof.

2. By his Persons, being a Trinitie in Unitie;

this wee acknowledge, that Tota Trinitas unus est Deus: this the Heathen are ignorant of.

3. By his works; as of Creation, Preservation, Rule and Government, which are known to none so clearly as they are to such, to whom the sound of the Gospel hath come; much lesse have the Heathen known that blessed work of Redemption by Christ Jesus.

Again, the Attributes of God are either

• Nominall,
• or
• Reall.

Nominall; as * 1.16 Jehovah, which signifies an e∣ternall Being of himself: this Name he took unto himselfe, thereby to point at, and shadow out un∣to us his Essence, which is incomprehensible; by this Name † 1.17 hee was not knowne unto Abraham, Isaac, and Jacob, but by the name Shaddai, which signifies Almighty; that was a name of Omnipo∣tency, this a name of Majesty: Or Jah, that is, Lord, because hee is the Alpha of all things: Or Elohim, which shewes to us the distinction that is to be made of the Persons of the Trinitie, * 1.18 the Father, † 1.19 the Son, * 1.20 the Holy Ghost: Or, as in the New Testament, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as being the first Essence of all things: hence is hee called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sole Lord Paramount, because hee hath his Being in and of himselfe, and dependeth on none other: Or, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because he seeth or compasseth all things. Other nominall Attributes there are, as El, Abba, &c. but I omit them, and hasten to his reall Attributes, such are they that are onely proper unto God, and shew his divine Es∣sence.

Such are either

• Absolute,
• or
• Relative.

Absolute, as his Perfection, being solely of him∣selfe, and giving life and being to all other crea∣tures in the world: or his Infinitenesse, or Eterni∣tie, being principii & finis expers, having neither beginning of dayes, nor length of time: or his In∣visibilitie, not having any bodily shape, and there∣fore not to be discerned by humane sense: or his Immutabilitie a 1.21 in his Essence, I am the Lord, I change not; in his b 1.22 Will, The Counsell of the Lord standeth for ever; or in his c 1.23 Place, I the Lord fill heaven and earth: or his Omnipotency, for quic∣quid vult facit, hee doth whatsoever pleaseth him. To these I might adde his relative Attributes, as Knowledge, Wisdome, Goodnesse, Justice, Truth, Liberality, Bounty, Mercy, &c. Relative I call them, because in God they are essentiall, in man accidentall; in man finite, but in God infinite, in∣comprehensible, invisible.

Now all these Attributes are given unto God pro nostro captu, vel ratione cognitionis nostrae, in re∣spect of us men, and for our benefit; by which that light which is in it self inaccessible, may after a manner be shadowed out to the dim eye of our dull apprehension, which is not able to behold so resplendent a Majestie: for the glory of God doth far more excell the glory of the Sunne, then the light of the Sunne doth the light of a candle. Well may wee therefore admire, and say, O the heighth,* 1.24 the breadth, the length, and the depth of the Infi∣nitenesse and Invisibilitie of Almighty God! yea,

and pray also with the same Apostle, That wee may* 1.25 be able to comprehend with all saints, what is the breadth, and length, and depth, and heighth; that so wee may be filled with the fulnesse of the know∣ledge of God, whom to know is life eternall.* 1.26

Now there are foure degrees or windowes, by and thorow which the presence of this God ma∣nifestly shineth to the eye of our souls.

The first whereof is universall, whereby in his* 1.27 Essence hee is fully every-where, inclusively no∣where; totus est in toto mundo, & totus in qualibet mundi parte. And as hee is thus universally present in his Essence, so is hee also in all his essentiall Properties, as his d 1.28 Wisdome, e 1.29 Power, f 1.30 Provi∣dence, &c.

The second is speciall, whereby hee is said to be in heaven g 1.31 because there his glory, power, wisdome and goodnesse are seen in a most excel∣lent manner; from whence also he showers down* 1.32 in a most plentifull sort his blessings upon us for our temporall benefit.

The third is most speciall, as hee dwels by his gracious and sanctifying Spirit in the hearts of his elect and chosen; so much S. Paul affirmes, Know* 1.33 ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you?

The fourth is most speciall and singular, name∣ly, when hee is present by his Spirit in Christ: so S. Paul, In him (viz. Christ) dwelleth all the fulnesse* 1.34 of the Godhead bodily.

And yet in none of these can the brightnesse of the Deity be seen by the eyes of humane flesh: and the reason is twofold; Either,

1. Ex parte objecti apparentis, in regard of the excellency of Gods glorious Majestie appear∣ing: Or,

2. Ex parte subjecti videntis, in regard of mans infirmitie in beholding.

For the first cause: Such is the Majestie and brightnesse of Almighty God, that the most glo∣rious Angels, the Seraphims and Cherubims, are* 1.35 forced to cover their faces at his presence: And if such created natures, yea rather, such spirituall substances, cannot see that incorporeall uncreated* 1.36 Vertue (as Chrysostome calls it,) or (as Theodoret) that incomprehensible divine Substance, much lesse can man. If that saying of Christ be objected, Matth. 18. Their Angels alwaies behold the face of my Father: I answer, The Angels see God, but it is according to their capacitie and strength; not ac∣cording to the divine Substance, for that is in∣comprehensible: And S. Austin saith, that it is one* 1.37 thing to see, and another thing to comprehend the whole by seeing, when as nothing of the whole is concealed, but all is seen round about in every part thereof. A∣gain, If that Citie which is above be so glorious, as Saint John speaks, the wall is of Jasper, the Citie* 1.38 it selfe of pure gold like unto cleare glasse, that it need∣eth not the Sunne or Moon to shine in it, &c. how glorious then is the Lord God, whose glory is the light thereof? As then a man may be upon the sea, and yet not exactly know the full breadth and depth of the sea: even so the Angels themselves, al∣though they are in heaven, and see God really in his glory; yet cannot they fully comprehend either the* 1.39 depth of his Majestie, or the altitude of his Eter∣nitie.

The divine Essence is of that perfect beauty, and of that excellent glory, that man is not able to comprehend the fulnesse of Gods Majestie; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, No man (saith Saint John) hath* 1.40 seen God at any time. Hee onely (saith S. Paul) hath immortalitie, and dwels in light which no man can ap∣proach unto, whom no man hath seen, or can see. So holy Job, Loe, he goeth by me, and I see him not: hee* 1.41 passeth on also, but I perceive it not. Behold, I goe for∣ward, but hee is not there; and backward, but I cannot perceive him: On the left hand where hee doth work, but I cannot behold him; hee hideth himselfe on the right, that I cannot see him. Verily, (saith the Pro∣phet* 1.42 Isaiah) thou art a God that hidest thy selfe, O God of Israel the Saviour. Deus ubi{que} praesens est, attamen* 1.43 vix inveniri potest; stantem sequimur, at apprehen∣dere non valemus: Hee is above us, and below us, before us, and behinde us, on either side of us, yea, within us, yet we can neither see him, nor feel him. Per molem corporis nusquam est: per incircumscriptam* 1.44 substantiam nusquam deest. Hee is above us by his power ruling us, hee is below us by his sustenta∣tion relieving us, hee is without us by his great∣nesse environing us, and he is within us by his Spi∣rit piercing the very secrets of our hearts.

For the Essence of God consisteth not of mem∣bers, as doth an humane body; nor of affections, as doth the soul of man: and although members, as hands, eyes, ears, feet, &c. yea, and passions of the minde, as anger, jealousie, patience, &c. are divers times ascribed to God in his word; yet are these termes ascribed to him none otherwise then by an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according

to the weaknesse of our capacitie; for his perfecti∣on admits not of the least weaknesse or pertur∣bation.

Simonides the Poet, being demanded by Hiero the Tyrant, what God was, craved a day to delibe∣rate; and not being then able to define the true Nature and Essence of God, hee craved two daies more; that time being past, and himselfe yet un∣resolved, hee craved four dayes, still doubling his number: and being demanded the reason hereof, hee answered, that the more he studied and dived into that abysse, the lesse able was hee to define what God was; so incomprehensible is Gods Es∣sence.

In a word, whatsoever can be said of God, can∣not fully expresse his infinite Immensity. Cujus* 1.45 ergo gloriae non sufficit obstupescens conscientia, quo∣modo sufficiet loquens lingua? If then the astonished conscience of man cannot sufficiently conceive the Majestie of God, how then can his tongue ex∣presse it?

O! then admire the length, breadth, heighth, and depth of this Deitie, whose length is Eternitie, whose breadth is Charity, whose heighth is Ma∣jestie, and whose depth is Wisdome: Qui amat ut* 1.46 Charitas, novit ut Veritas, sedet ut Aequitas, domi∣natur ut Majostas, &c. Who loves as cordially as Charity, knoweth all things judicially as Verity, judgeth uprightly as Equity, rules royally as Ma∣jestie, governs potently as Principalitie, protects impregnably as Safety, works mightily as Power, helps readily as Pietie, and is manifested as the Sun in his splendour gloriously. His power is inex∣plicable,* 1.47

his goodnesse incomprehensible, his wis∣dome ineffable, and his definition is alwayes to be praised by his holy ones. Thus much for the ex∣cellency of Gods glorious Majestie appearing, which cannot be seen by our bodily eye.

The second cause of mans not seeing God is, his infirmity in beholding; and this is twofold: Either,

• 1. Through the guilt of sin: Or,
• 2. Through the frailty of his flesh.

1. Through the guilt of sin. When God ap∣peared* 1.48 to Moses, Moses hid his face, because hee knew himselfe to be a sinfull man. The guilt of sin makes a man conscious to himselfe, and afraid to look even an earthly Judge in the face, much more to behold so glorious a Majestie as is the di∣vine Essence: thus Adam went and hid himselfe* 1.49 when he had transgressed, by eating the forbidden fruit: And if (when the voice of God walked in* 1.50 the cool of the day) hee hid himselfe, oh! how would hee have trembled if God had come in the heat of the day? When Christ was transfigured upon the Mount, and his face did shine like the* 1.51 Sun, and his raiment was white as the light; Peter and the other Apostles were afraid, and knew not what to say: So also, when Peter saw the Majestie of his Master in that great draught of fishes, he falls down at Jesus his feet, and saith, Depart from mee, O* 1.52 Lord, for I am a sinfull man.

Oh then! sith horrour of conscience in regard of sin makes men afraid of the face of God, that men would remember, that his eyes are upon the* 1.53 wayes of man, and hee seeth all his goings. There is no

darknesse nor shadow of death, where the workers of i∣niquity may hide themselves. As also, that nothing terrifies the conscience so much as doth the guilt of sin, which is the mother of fear. Conscience is that book in which all our sins are registred; Et* 1.54 quid acquiri putatur, ubi mala conscientia praedicatur? aut, in qua parte possit homo proficere, si innocentiam probatus fuerit amisisse? What can be gained where conscience preacheth terrour? or, what can a man plead for himself, if guilt of sin tortures and terrifies? A sinfull guilty conscience cannot endure to behold so infinite a Presence, but soon shall be swallowed up with so glorious a Ma∣jestie.

2. The second cause is the frailty of mans flesh: for such is the weaknesse and tendernesse of the eye of man, that hee is not able to behold the Sun in Rota, when in a clear day he is as in a cha∣riot adorned in his glorious splendour, then which no creature is brighter; for the more a man gazeth on it, the blinder is his sight. The Israelites were* 1.55 not able to behold Moses his face when hee came from talking with God on mount Sinai, they were afraid (saith the Text) to come nigh him, untill hee had put a vaile over it: And if man cannot endure to behold that glory wherewith God hath inve∣sted his creatures, how much lesse able is hee to behold ipsam vim divinae Essentiae, that infinite glo∣ry of that infinite God, who gave such glory to his creatures? for the workman is alwayes of more excellent aspect then the work it selfe, as the pot∣ter is more honourable then the clay, and the builder of the house of more esteem then the house

builded. As then glasse cannot endure the vio∣lent-working heat of the fire, without either break∣ing or melting; no more is man able to behold Almighty God, who is a consuming fire, without* 1.56 perishing.

Againe, God cannot be seen by the bodily eye of man, for then hee should be of some humane shape, and wee should conceive grosly of him, juxta passibilitatem humanam, according to vaine fancy: Behold, (saith Solomon) the heaven, and the* 1.57 heaven of heavens cannot containe him: Heaven is his throne, and the earth is his foot-stool; and as he is of infinite Immensity, and cannot be circum∣scribed within any bounds or limits; so is his Es∣sence invisible and incomprehensible, and cannot be seen by the frail eye of man.

When Moses desired to see Gods face or glory, that is, the fulnesse of Gods glorious Majestie, the Lord told him that it would be hurtfull to him, Thou canst not see my face and live, saith God: Mor∣tali* 1.58 carne Deum videre non potuit. Such was the glorious splendour of Almighty God, and such the weaknesse of his dazled eyes, that although his desire was great, yet his infirmitie was greater; hee could not see the face of God in full Majesty: God indeed vouchsafed to shew him his back∣parts, which some interpret his wondrous works; others, Gods attributes and properties, by which God mightily made himselfe known to Moses; but his glory, or his glorious Essence, by his mortall eye hee could not see. As wee are not able to know the essence of any star; so are wee not able to reach to the knowledge of the Essence of God.

While man is clothed with flesh, hee is subject to weaknesse, yea, hee is weaknesse it selfe. Even the eye, which is the light of the body, is not capable of things other then what are sublunary; nay, ma∣ny of them it cannot discern perfectly: but when this earthly clod is laid in the dust, and this cor∣ruption hath put on incorruption, and this mor∣tality hath put on immortality, then shall hee see God (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) face to face; that is, hee shall see God in greater perfection, although even then hee shall not be able to comprehend him in his Immensitie. In this life the Church knoweth him either by hearing his voice, or by seeing him standing behinde a wall, or else look∣ing through grates or lattises; that is, in the book of the Creatures, or the book of the Scriptures, or the book of Conscience: And this brings mee to the second generall of the Text, in which is evi∣dently manifested the exceeding love of so infinite a God, who vouchsafeth to impart himselfe unto man by familiaritie; not by exhibiting his Essence, but by sending forth his voice.

In the foregoing verse of the Text, the Church* 1.59 rejoyceth in that shee heares the voice of her Be∣loved. It is by voice that God is pleased wonder∣fully to make himself known unto his own. Thus by voice did hee make himself known to the Patri∣archs before the Law, to the Prophets under the Law: and thus did Christ manifest himselfe at his Baptisme, and at his Transfiguration.

This voice of God sounds sometimes terribly; as at the giving of the Law, when there were thun∣drings,* 1.60 and lightnings, and a thick cloud upon the

Mount, and the voice of a trumpet exceeding loud, so that the people trembled: Observe the place; Trumpets sounded mightily in the aire, fearfull thunders brake forth from out the skie with fierce light∣nings, with horrible mists, with thick clouds, and terrible smokes arising from the mountain; and, in the midst of all this, a dreadfull terrour of the voice of Gods more dreadfull Majestie, I am the Lord, &c. Whence observe, that sithence the Law of God was delivered with such trembling, that wee also tremble to violate this Law, and the rather, because the exaction of this Law shall be with greater terrour at the last and generall day of Gods great assises, then the publication of it was with astonishment. Daily experience teacheth us, that the violation of the lawes of earthly Princes are executed upon delinquents with greater severity then they were proclaimed: Even so Almighty God, by his voice in giving the Law, speaks, threa∣tens, and thunders, in each denouncing open war against all such as shall contemptuously offer vio∣lence unto his Law: hee will be avenged on his* 1.61 adversaries, and comfort himselfe in their destru∣ction. Thus also when Christ desired his Father h 1.62 to glorifie his Name, a mighty voice came from heaven, saying, I have both glorified it, and will glori∣fie it againe; insomuch, that the people said, it thun∣dred. And sometimes this voice comes mildely, as when the Lord appeared to the Prophet Elijah; for first there came a violent winde, which rent the* 1.63 mountaines, and brake the rocks in pieces; yet the Lord was not in that winde: then an earth-quake, yet the Lord was not in that earth-quake: then a fire, yet the

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Lord was not in that fire: last of all came a still soft voice, and in it God was. To stubborn and incre∣dulous* 1.64 people God sends forth his voice with fu∣rie: but to obedient and beleeving people, in love and mercy.

Now if God manifesteth himselfe by voice, then not by Imaginary conceits, like the ungodly person, who (as David observes) runs the road of* 1.65 all villany, joining with the theef, partaking with the adulterer, and opening his mouth with the slanderer, and thinks God to be such a one as him∣selfe. Nor yet by Imagery draughts, as the Pa∣pists would, who picture him like an old man sit∣ting in a chaire, grosly abusing his Divine Essence. Beloved, none can conceive so holily, so reverent∣ly, and so divinely of God in every respect as hee ought; therefore hath God given an especiall charge to the Jewes (and in them to us) concerning his worship, to take heed, because they saw no simi∣litude,* 1.66 they onely heard a voice out of the fire.

And a voice there was, to teach us, that as God at first taught the Jewes by a voice; so likewise in these dayes, and to the worlds end, God will use and sanctifie a voice to men for their salvation.

Naturally indeed man inclineth to that which affecteth the eye and other outward senses; and this is a notable bait in Popery to adore goodly images, and as the Athenians the shrines of Diana,* 1.67 thereby to bewitch the common people, and these they call the Lay-mans books: but in the mean time, the chiefe instrument, the voice, is either altogether taken away or else uttered in an un∣known tongue, which cannot edifie. Thus doe

they feed the peoples greedy-eyes, whiles in the mean time they sterve their hungry soules. God hath (and blessed be his Name that hee hath) thought good to manifest himselfe unto us by voice; and to this end hath hee given to us the organ of the eare, to heare what the Spirit saith unto* 1.68 the Churches: hee then that hath an eare is bound to heare; for this wee may conclude on, that they who will not be instructed by hearing, are past hope of saving, for faith cometh by hearing: and,* 1.69 without faith it is impossible to please God.

If then wee desire truely to know and see God, let us diligently prepare our hearts, as well as the eares of our bodies, to that meanes which God hath appointed to bring us to the knowledge of him; that so, whether the Lord shall speak ei∣ther immediately by his owne voice unto our soules, or mediately by his Ministers, wee may be ready to answer with Samuel, Speak Lord, for thy* 1.70 servant heareth. For (Beloved) God cannot but be offended, if we shall doe like those Jewes of whom he complaineth, that say one to another, Come (I pray)* 1.71 and hear what is the word that cometh forth from the Lord; and they come unto thee as the people cometh, and they sit before thee as my people, and they heare thy words, but they will not doe them. And loe, thou art unto them as a very lovely song of one that hath a plea∣sant voice, and can play well on an instrument, for they hear thy words, but they do them not. O, Beloved! while the Angel of the Covenant causeth his voice* 1.72 to be heard in our Land, let us in the feare of God be attentive and attendant; and above all things, detest wee Popery, which would quite blindfold

the eyes of our soules for ever seeing Christ stand∣ing behinde our wall, and deafen our eares from hearing him in his ordinances, and leave us to read him only in dumb images.

Againe, seriously consider, and judge in your owne consciences, what a sottish stupidity it is for any to goe about to expresse a Being infinite by a thing finite. Hear Gods own words by the mouth of that Evangelicall Prophet Isaiah, To whom will* 1.73 yee liken mee (saith the Lord)? or, what likenesse will yee compare mee unto? In which very words is ex∣presly shown, that none can make an Image a∣ble to resemble Almighty God; All things com∣pared* 1.74 to him are as nothing, nay, lesse then nothing, even vanity: so then, Man cannot conceive any thing whereby to expresse this incomprehensible Majestie. Besides, it is a most blasphemous vilify∣ing of this divine and spirituall Essence, to make a∣ny figure or similitude of it at all; for it makes us to conceive carnally of God, when as carnall shapes can no whit expresse him: a 1.75 God is a Spirit, and spirituall b 1.76 things must be discerned spiritually. The exactest Image of purest metall is but the work∣manship of mortall man, and without life, and therefore can no way set forth him who is life it self, and giveth life and being unto all things.

Obj. But Christ is as well Man as God, and there∣fore, as Man, he may be figured by an Image.

Resol. Hee that maketh the Image of Christ as hee is Man, leaveth out the chiefest part of him, namely, his Divinity, which maketh him to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Lords Annointed: But his Divinity and his Humanity are inseparable: Hee then that

presumes to make such an Image, separateth that which God hath joined, and makes himselfe ac∣cursed, by turning, not the image, but the nature and substance of the incorruptible God into the image* 1.77 of corruptible man; thus changing the truth of God into a lie, worshipping and serving the creature more then the Creatour, who is blessed for ever.

Divers other reasons might be brought to prove the folly of Idolatry. Let this one observation suffice to stop all Papists mouthes: If a voice can be pourtrayed, then may the Essence of God be pictured.

Wherefore let us detest Poperie, the beautie of which doctrine doth onely consist in the externall representation of this eternall Deity: and let us know, that whom the minde of man cannot con∣ceive, him the tongue of man cannot expresse, much lesse can the work of mans hand figure out or pourtray. And sith God hath been graciously pleased to manifest himselfe unto us by voice, then which nothing is shriller; let us be carefull and attentive to hear him, when hee speaketh unto us, either by his owne immediate voice, or by the voice of his Ministers; or whether hee be pleased to manifest himselfe unto us by the book of the Creatures, or the book of the Scriptures, or the book of Conscience; which now I come to handle in their order, being the second part of the second Generall.

Secondly, God manifestly exhibiteth himself* 1.78 unto us by the book of the Creatures, which are various and innumerable.

The Kingly Prophet David, admiring the excel∣lency

of the glory of God seen in his creatures, (when I consider (saith hee) the works of thy hands)* 1.79 falls presently into a deep consideration, both of the work of God in man, as also of the love of God towards man; What is man? Because then man is the most excellent visible creature of all, and the image of God is more lively deciphered in him then in any, or in all other creatures what∣soever, let us see how many wayes man readeth unto us a lecture of this Deity.

God may be seen in man four wayes:

If we consider,

• 1. Who made him.
• 2. Whereof he was made.
• 3. In what forme.
• 4. To what end.

1. If we enquire who made man, Moses (the pen∣man of God) will tell us, that God made him. Come, let us make man: the whole Trinity had* 1.80 hand in the creation of man. The Prophet Isaiah hath the like phrase; O Lord, thou art our Father,* 1.81 wee are the clay; thou art the potter, we are all the work of thine hands. And, (saith that holy Psalmist) Know* 1.82 yee that the Lord God is hee that hath made us, not wee our selves.

2. If wee enquire, Of what man was made; See wee, His substance was the dust of the ground,* 1.83 and even that at first was of nothing; so that man originally is nothing.

3. If we enquire, Of what form man was made, Moses also tels us, that in the image of God God crea∣ted* 1.84 him; which image (as I have already showne) is Wisdome, Knowledge, &c. Imaginis hujus sub∣jectum

animam esse rationalem dicimus, sanctitatis, &* 1.85 veritatis, & justitiae dotibus exornatam.

4. If wee enquire the end why man was crea∣ted; It was for Gods glory: Now God is then glorified by man, when man cometh to the true knowledge of God, and loveth him with all his heart, with all his soule, with all his strength, and maketh him the true and onely object of his pray∣er. Homo principaliter conditus est ad celebrationem* 1.86 Dei, hoc est, ad professionem & invocationem nominis Divini, &c.

In the first of these is seen the goodwill and pleasure of God, in that hee would make so glori∣ous a creature as man. In the second is seen the power of God, in that hee could make him. In the third is seen the love of God, in that he would make him after his owne Image. In the fourth is seen the wisdome of God, in that hee would make him a rationall creature: jointly together, they all shew that neer conjunction that ought to be of man with God, and how earnestly man should de∣sire a fuller enjoyment of his presence and commu∣nion, who is unto man all in all.

So then you see that man is to be considered in a double respect. First, as hee is a creature: Se∣condly, as endued with a rationall soule; of both which God is the principall authour. Our parents indeed were the instruments of our fleshly being under God; for without God they could not doe that, for the fruit of the womb is the blessing of the* 1.87 Lord: And if the parents of the flesh were the onely and sole instruments of generation without God, then might they exactly know how many

muscles, nerves, veins, bones of all sorts, humours, and joints were in the body, yea, where and how located; but this they know not, even the skil∣fullest Anatomist may fail herein: hence saith the Psalmist, I am fearfully and wonderfully made, &c.* 1.88

Againe, if the Parents of our flesh had the sole and onely power in our making, then, when our body is sick, they might recover us; or, if any mem∣ber were rotted away, or cut off by violence, they might restore it: but this neither can they doe. Sith then God is the principall cause of the bodies being, which is earthly, wee may well conclude, that hee onely created the soul, which is spirituall, and that our earthly parents had no share in the creating of that at all: Quod ex carne natum est, caro* 1.89 est; That which is born of the flesh, is flesh: But the soul is immortall, created onely by God, he onely it was who breathed in man the breath of life.* 1.90

Adde to this, the union of the soul with the bo∣dy, which makes the body to be compleat, could not be effected by any other, save onely that pow∣erfull Worker, whose word is a law; no skill but Divine could unite them twaine together. As then wee are creatures, as wee are rationall creatures, wee solely are the work of his hands, that is, of his Wisdome, and of his Will. Hence are those sayings in Scripture: Thy hands have made mee, and* 1.91 fashioned me round about. Thou hast clothed mee with skinne and flesh, and fenced mee with bones and sinewes: And, saith the mother of the seven sons, I know* 1.92 not how yee came into my womb, for I neither gave you breath, nor life, nor was it I that formed the members of every one of you. But doubtlesse the Creatour of the

world, who formed man, and found out the beginning of all things.

Secondly, consider we whereof man was made, viz. of the earth, which is slimie and filthie, and which wee tread under our feet: By how much therefore man is made of viler substance; by so much it stands him upon to be lowly and humble, knowing that as hee is of the dust, so to dust hee must returne, and that dust at last shall be reduced to its former nothing; for, saith Peter, The heavens* 1.93 and earth that are now, are by the word kept in store, reserved unto fire against the day of judgement. 'Tis true, that body which wee shall have at the gene∣rall resurrection, although it shall be the self same flesh with which wee are now cloathed, shall yet be incorruptible: it shall not be, as now it is, earthy, animated onely by a soul separable; but it shall be spirituall, all danger of separation being done away by Christs Spirit quickning it, if wee be inheritors of the kingdome of heaven: so much the words of Saint Paul import, Flesh and bloud* 1.94 cannot inherit the kingdome of God; where, by flesh and bloud, the Apostle meaneth bodies earthy and fraile. Nor may wee think with Origen, that* 1.95 our bodies shall not then consist of flesh and bones, as now they doe, and that the flesh shall be abo∣lished, because they are then called spirituall: But, as here, our bodies are called animall, because a∣nimated by the soule, they both being kept toge∣ther by means of sustenance; Even so then, our bodies are called spirituall, because perfectly gui∣ded by the spirit, and vivified unto a life, that, be∣ing without all sustenance, shall never have end:

And, that this is the Apostles meaning, is evident, when hee saith, Corruption doth not inherit incor∣ruption.

Thirdly, Consider wee the forme in which man was created: God created man after his own image; it is not said, after his own similitude: Imaginis enim vox est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the word signifies diversly: ei∣ther it may be taken for the very Essence of God, and so onely Christ is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the I∣mage* 1.96 of God: Or, more emphatically, as the same Apostle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the expresse image* 1.97 of his person: Or else the word may be taken as si∣gnifying Wisdome, Justice, &c. which I have ob∣served formerly. Again, Man was created or for∣med after Gods image, not of Gods substance: As then the substance of which man was made was more vile, so the image in which hee was made was more glorious: Nor doe I mean the outward shape of man consisting of members and linea∣ments of body, though that also be exceeding glorious above the shape of all visible creatures whatsoever, (Os homini sublime dedit, &c.) for the outward shape of man is accidentall, not sub∣stantiall; but I mean the substantiall part of man, which makes him to be the glory of all creatures, consisting in reason, understanding, and will, in which hee neerest doth resemble his Creatour. I∣mago Dei homo est, non ratione corporis, sed spiritûs; Deus enim Spiritus est, non corpus. And as a man is thus the image of God, hee hath dominion over all other creatures: For it is worth observation, that man hath his preheminence over other crea∣tures, not in regard of such things as are com∣mon

to him with them, as swiftnesse, strength, bulk of body, or the like; for wee see that crea∣tures are far swifter, much stronger, more corpu∣lent then man: but in regard of reason, will, know∣ledge, &c. His glory consisteth not in things common to him with brute beasts, but in those things of which they are not capable. To con∣clude therefore this third Observation, As the beauty of the body consisteth in the members well proportions, and in comelinesse of complexi∣on; so doth the beauty of the soule consist in the light of understanding, reason, and will: For when the soule of man shineth with wisdome, and his will with uprightnesse, then is God said to de∣light* 1.98 in man; but when man, whom God hath thus created to honour, hath no understanding, hee is com∣pared to the beasts that perish.

Fourthly, Consider wee the end why man was created, and that is twofold: First, intrinsecall, or inward, and so a thing is then said to be made, when the end for which it was made is fully fini∣shed and compleatly perfected: thus a Palace is then said to be finished, when all things requisite to the full adorning thereof are so compleat, that nothing more is wanting: Thus also a tree is then said to be a good and perfect tree, when it spreads forth its branches, shoots forth its leaves, and brings forth good fruit. And in this sense is man said to be created, when hee attaineth unto that end for which hee was created; namely, when hee hath attained to eternall happinesse; which shall be, when hee shall enjoy the fulnesse of Gods pre∣sence, and be transformed into his image. The* 1.99

second end why man was created is extrinsecall, or outward; namely, to manifest unto the world the glory of that God who▪ created him; and this by offering to God e 1.100 prayer and praises, by f 1.101 serving him day and night, by confessing his mercies, and g 1.102 sanctifying him in the eyes of the people; which is done by beleeving on him, and, if God shall see good, to suffer the losse of all, even life it selfe, for Christs cause and the Gospels, O happy hee who* 1.103 is not ashamed to glorifie God on this behalfe. As then the outward end why a Palace was built, was for the honour of him that builded it, as Nebuchadnez∣zar could vaunt; Is not this great Babel that I have* 1.104 built, for the house of the kingdome, by the might of my power, and for the honour of my Majestie? Or, as the cause why trees are planted is for the pleasure and benefit of him that planted them: even so the end why man was created, was to set forth the glory of the Creatour; for God created him for himself. All other things are made for man, and man alone is made for God: and this gives mee two other Observations worthy your heedfullest attention.

1. That all things created by God, either in the heavens, earth, or seas, are not ordained for themselves, but for the use and service of man: Thus the heavens emptie themselves upon the earth, to make it fruitfull, and the earth again returneth her fertili∣tie, and all is for the behoof and benefit of man, man onely is reserved for the glory of God.

2. That all other things spend themselves to main∣tain and enrich man, yet cannot man enrich God: God stands not in need of mans performances, Nullâ re

indiget Deus, sith * 1.105 all things are at his command. The totall reward, gain, and profit of mans service to God redoundeth unto man. So wonderfully excellent is God in all his works, so superabundant∣ly gracious is hee to his chiefest work, man: and yet in a more peculiar manner is hee like a tender Father to them that fear him, in that hee hath laid up for them a crown of life, and himselfe will be un∣to* 1.106 them a diademe of beauty. And what is this* 1.107 Crown, but an entring into the joy of our Lord, a fruition of eternall rest with glory, which is a good beyond all apprehension? so saith S. Paul, repeat∣ing* 1.108 it out of the Prophet Isaiah, Eye hath not seen, nor ear heard, neither hath it entred into the heart of man to conceive the things which God hath prepared for them that love him. Sith then God hath thus provided for man, man is obliged to glorifie God. This may suffice to have been spoken concerning God manifested in man, or how the image of God is seen in man.

Our next discourse shall be the Heavens, in which God hath placed those glorious lights of the world, the Sun, the Moon, and the Starres, so extolled by that Kingly Prophet, When I consider* 1.109 the heavens, &c. In which let us see how God is pleased to manifest himself unto us.

The heavens declare the glory of God, and the* 1.110 firmament sheweth his handy-work, being all glori∣ously adorned, and curiously bespangled with starres. Nor doth the prophet onely mean the heavens, but, by a Synecdoche, the whole fabrick of the world; for there is not the least angle of the world, but even in it, after some certain manner,

the eternall power and God-head is manifested; but because the glory of God is more exactly and apparently engraven in the heavens, then in any o∣ther irrationall creature, therefore hee the rather names them, whose glorious splendour is seen un∣to all throughout the world; yea, he layeth down the manner how the wisdome and power of God is discerned in them in the ensuing verse, One day* 1.111 telleth another, and one night certifieth another: that is, they evidently declare, that they were not made by chance or fortune, but by that most wise and omnipotent Architector, even by that most excel∣lent Creator, whose glory they doe manifest. So that, if man had no other book to read God in, but onely the book of the Creatures, the Heavens themselves would sufficiently declare the Majestie, the Power, and the Goodnesse of Almighty God: For, consider how God hath placed in the firma∣ment of the heavens those glorious creatures; the Sun to rule the day, the Moon and the Starres to govern the night: nor doe they rule by their own power, but by that power which they receive from God their Creator.

In the Sun the holy Ghost setteth down three remarkable things, and worthy our best obser∣vation.

1. That it is a most glorious creature, adorned* 1.112 like a Bride-groom.

2. That it runs alwaies, and that most swiftly* 1.113 and strongly like a Gyant.

3 That from the Suns reflection all other things receive their vegetation; for nothing is hid from the* 1.114 heat thereof.

1. The Sun is a most glorious creature, and therefore compared to a Bride-groom going forth of his chamber: and wee know that then are men al∣wayes best bedecked, when the day of their e∣spousals are come, that they may seem most love∣ly in the eyes of their Bride. But if wee were able perfectly to behold the body of the Sunne for its immensity and quality, wee should not need this comparison of a Bride-groom to illustrate its inexpressible beauty. All the beauty of the eye consisteth in light; if the light be gone, and dark∣nesse cover the face of the earth, the eye can di∣scern nothing. And because nothing is so ami∣able and lovely as the light, therefore would God be pleased to be called light; God is light, and in* 1.115 hind there is no darknesse. And in this light of the Sun wee may see him who is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Fa∣ther* 1.116 of lights, even light it selfe.

2. The Sunne is alwayes in a very swift and wonderfull motion; hee rejoyceth as a Giant to run his course: Now in a Giant, according to his greatnesse and strength, so is his swiftnesse; but the Sunne is farre swifter then any Giant, when in the space of four and twenty hours hee com∣passeth his Orbe: and who can but in this also see the stupendious wisdome, and admirable power of Almighty God?

3. Nothing can hide it selfe from the light thereof; the Moon and the Starres, the Air, the Earth, and the Seas all borrow their light from this light, and all receive their maturity from its heat; yea, even the Mines under the earth have their production from it: And as the earthy bo∣dies

receive their nourishment from the Sun, even so the soules of men receive their enlightning from God, who is the Father of lights. Sol pater est luminum corporalium, Deus verò luminum spiri∣tualium: The Sun indeed is the father of lights corporall, but Almighty God is the Father of lights spirituall.

And as the power and glory of God is seen in the Sun, which is the glory of the day; so also are his power and providence seen in the vicissitude and changes of the Moon, which is the governesse of the night. And this creature affoords these two doctrinall Observations:

1. That as the Moon is neerer to the Sun, the brighter is her body towards the heavens, and the darker towards the earth: Or, when shee is in conjunction with the Sun, shee is bright upwards towards the Sunne, and dark downwards towards the earth; so on the contrary, when shee is in op∣position to the Sun, her body is dark towards the heavens, and bright towards the earth; all her light then reflects downwards, none upwards. So in like manner, (for I shall consider man like the Moon, and God like the Sunne;) when man (like the prodigall) is gone from the Sun of righteous∣nesse into a farre countrey, then that light of his understanding (wherewith God had endowed him) being abused, reflects onely earthward, his thoughts are onely minding earthly things: and al∣though* 1.117 to the eye of the world this man is judged and esteemed to be the onely wise and happy man, yet perhaps in the eyes of God hee is poor, blinde, and naked. On the other side, when a

wicked man turnes from his wickednesse, and proves a true convert, a faithfull beleever, an Isra∣elite indeed, in whom there is no guile, hee is then subjected to God by humilitie, and knit, or in a manner in conjunction with God by charity in an holy union; so that Quae sursum sunt quaerit, Hee minds the things that are above, where Christ sitteth* 1.118 on the right hand of God: then also his understan∣ding is heavenly, and from above, it is pure, peace∣able,* 1.119 gentle, easie to be intreated, &c. It is not sor∣did, that is, earthly, sensuall, divellish. And al∣though* 1.120 to the eye of the world hee may seem ab∣ject, forlorn, despicable, and accounted no better then the d 1.121 dung upon the earth, and even e 1.122 as a dead man out of minde; yet is he dead only to the world, but f 1.123 his life is hid with Christ in God, and therefore when Christ, who is our life, shall appear, hee also shall appear with him in glory.

2. By this changing of the Moon, God would give us to understand how frail man is, how sub∣ject to fall from his God by sin, and therefore how carefull hee ought to be in seeking a perfect union and communion with God, and to turn to him betimes, quia nescit an aliàs reverti dabitur, nam qui promisit poenitentibus veniam, & reverten∣tibus gratiam, non promisit longiorem vitam, nec poe∣nitentiae donum sponte peccantibus: because hee who hath promised pardon to the penitent, hath not promised longer life to repent; hee who hath vouchsafed to conferre grace to them that truely turne unto him, hath not promised the gift of re∣pentance to wilfull and obstinate sinners, such as abuse the riches of his mercy. Let us therefore* 1.124

(while wee have grace offered) come boldly unto the throne of grace, that wee may obtain mercy, and finde grace to help in the time of need. And let us know, that the neerer wee draw unto God, the brighter will the beams of his countenance shine upon our souls: not but that the Lord is pleased sometimes (as it were) to cloud himselfe from us; and this hee doth in his wisdome, and on purpose, that wee may both more earnestly long after him, and more highly prize his presence when wee enjoy it. In* 1.125 omnibus sanctis hoc facit Deus, ut ne{que} tribulationes, neque jucunditates continuas sinat habere. God deal∣eth thus with all his holy ones, that neither the burthen of afflictions may oppresse them, to make them despair; nor the flash of prosperity puffe them up, to make them presume. Hear Almighty God by his Evangelicall Prophet: For a small moment* 1.126 have I forsaken thee, but with great mercies will I ga∣ther thee. In a little wrath I hid my face from thee for a moment, but with everlasting kindnesse will I have mercy on thee, saith the Lord thy Redeemer.

Nor are the Starres without some expression of the Deity; Species coeli gloria stellarum, mundum autem illuminat Deus: The beauty of heaven is the glory of the Starres, but God is the glory of the world: for whatsoever beauty is either in the Sun, the Moon, or the Starres, is borrowed from God, who is the Father of lights; and they, in their be∣ing, set forth unto man that excellencie and power of God: for in their order they manifest the Wis∣dome of God, and in their obedience to his com∣mand they shew the power of his Will, they ta∣king a delight to obey their Creatour.

Again, The Starres set forth the workmanship of their Creator, both in their swiftnesse of their motions in their proper courses (for in their seve∣rall spheres they are alwayes moving,) as also in their sweet harmony and musick observed by Job;* 1.127 which harmony is not to be heard by the eare of the body, but of the soul and understanding.

Thus from the beauty and vertue of the Sunne, Moon, and Starres, as wee may gather not a little of the knowledge of God, so wee may conceive more of that eternall blessednesse which all they shall enjoy who shall be citizens of the new Jeru∣salem, in that they shall exceed even the * 1.128 Sun in his lustre and glory.

I could long insist in this book of the creatures, having a large subject to discourse on; but I will shun tediousnesse, and briefely discourse of them generally.

Man at his first creation was a perfect creature, yet mutable; at first hee was endowed with a ful∣nesse of knowledge, yet subject to fall, and so to come short of that first perfection.

Not long after mans creation, through the sub∣till temptations of Satan, Eve was beguiled, and* 1.129 shee perswading her husband to eat, both sinned, and fell short of that their former happinesse. Since which time, much of that knowledge in which hee was created is impaired; for whereas before hee was able readily to discern the vertue and nature of all things, yea, and to give names to every creature agreeable to that their nature and vertue; hee now falls short, and hardly can with much labour and studie finde out the vertue of any

vegetable. Whereas before hee was Lord over all creatures, and might both command and teach; hee may now from them learn lessons worthy ob∣servation: All his senses are now so depraved and weakned, even in things naturall, that it is no mar∣vell if hee faile in things spirituall. The oxe knoweth* 1.130 his owner, and the asse his masters crib; but Israel doth not know, &c. So that now the brute creature must read a lecture to man, whereby he may come to the knowledge of his Creator. And if man di∣ligently observe the varietie and nature of the creatures, together with the wonderfull fabrick of the world, he shall finde them as a shop or store∣house, full of various wonders, and wonderfull variety, of secret mysteries, and mysticall se∣crets; or as a Schoole, wherein hee may reade large lectures of deep Divinity, the world being as a book in folio, every page whereof is written full of his excellent works, and those in capitall letters, insomuch that hee that runneth may reade. Excellently doth the son of Syrach set for the wis∣dom* 1.131 and power of God in the variety of the crea∣tures, and yet saith he, Who can magnifie him as he is?* 1.132 Yet neverthelesse, by these his works in the world, and governance thereof, man may in part discern the Justice, the Knowledge, the Wisdom, the Pow∣er, and the Providence of God: for God hath im∣parted certain sparks of his beauty unto his crea∣tures, thereby to draw us to the consideration of the love of him who is Pulchritudo ipsa,▪ Beauty it selfe, and whereof all other is but as a shadow: Even as a man, finding a small current of water, may thereby be moved to seek out the head of the

spring; or, as happening on some small veine of gold, may be thereby animated to search out the mine it selfe. But wee, alas! like silly children, delight our selves onely with the faire cover of the book, not minding what is contained within: Whereas, in all fair creatures which daily wee be∣hold, wee should rather consider thus within our selves, that if God could make one clod of earth so amiable, by imparting unto it some small sparkle of his excellency; how infinitely faire must hee then be in himselfe, yea, how worthy all-love and admiration, who is sole perfection? yea, and how happy wee then shall be, when wee shall enjoy his beautifull presence, from whence all creatures doe borrow theirs? But (as I said) commonly wee onely rest in the externall appearance of visible objects, and carry not our contemplations from the creature to the Creator.

In the old Law God commanded, that what∣soever* 1.133 did goe upon its breast, should be abomi∣nation unto man: Oh! how abominable then is reasonable man, who hath his soule as it were glewed to the creatures, even to this white and yellow clay? yea, and how vaine are they that pride themselves in their apparell, borrowing from all creatures to make themselves seem lovely? from one they borrow wooll, from another his skin, from another his furre, from others even their excrements; as silk from the worm, and perfume from the cat: and not content herewith, but they borrow pearls from fishes, silver and gold from the earth, and precious stones from the stands; and these they hang about their bodies, to draw the

eyes of others to stare on them, as if this beauty were their own: for when the stone glitters upon their finger, they in their own conceit glitter also; and when the silk shines on their backs, Lord! how proud are they in their own fancies! never considering that God who infused that beauty even into those creatures from whom they bor∣rowed it. So that, although the creatures of the world doe wonderfully set forth this great God; yet every man seeth not God in them, onely the true Christian, the Spouse of Christ, can discern him thorow these grates, can perceive him from behinde this wall, and that onely by the cleer eye of unblemished faith. Not that the manifestation of the Deity is debarred any man, for Saint Paul saith, The invisible things of God from the creation of* 1.134 the world are cleerly seen, being understood by the things that are made, even his eternall power and Godhead: So that it is plain, that God is made manifest unto all, even by the works of the creation, although all do not observe it.

Obj. But God is insensible, that is, invisible, and therefore not cognoscible: quod enim non cadit in sensum, non subit intellectum; that which comes not within the compasse of our sense, comes not within the verge of our understanding.

Resol. God considered in himself, that is, in his Essence, is indeed invisible, according to S. John, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, No man hath seen God at any* 1.135 time: yet is his invisibility manifested and under∣stood in the things created; for, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that which may be known of God is manifested in the* 1.136 creatures, namely, his eternall power and Godhead.

As the exquisite skill of a workman is discerned by his work; so is the wisdome and power of God perspicuously manifested ex operibus, by his works: Whether you consider the nature of the heavens, or the influence of the starres, or the mo∣tion of the planets, or the various and terrible me∣teors, or the creatures in the aire, earth, or seas, how strange they are for forme, how innumerable for multitude; or if you consider him in one of his most excellent and admirable miracles, name∣ly, the variety of the visages of so many millions of men, not one exactly and in all parts like unto another, which Plinie notes, In facie vultu{que} nostro* 1.137 nullas duas in tot millibus hominum indiscretas effigies existere, quod ars nulla in paucis numero praestet affe∣ctando: all which are a large Commentary of the divine Essence and Wisdome of Almighty God. And again, that all things should be made of no∣thing, solo nutu & verbo, absque labore, onely by his command and word, not by any labour; this shews his eternall Omnipotency: Ens ex ente producere est potentiae creatae; ens verò. ex non ente, vel ex en∣te indisposito est potentiae increatae; which I will En∣glish thus: To erect a curious fabrick, having con∣venient materials, is the skill of every common ar∣tist; but to erect a curious fabrick, out of base ma∣terials, requires more then ordinary skill: But now, to erect so curious a fabrick as is the whole Universe, and that out of nothing, onely By speaking the word, this needs must be the finger* 1.138 of God.

Thus, Beloved, have you heard how that God hath left his footsteps imprinted in his works, so

that man cannot be altogether without the know∣ledge of God: In omni re aspectabili quaedam extant* 1.139 Dei vestigia; in every thing visible some print of Gods footsteps is impressible, by which man may (if hee will) track and finde out his Creator, or else be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Judge, to pronounce sentence of condemnation for his wilfull ignorance against himselfe; for God by his works hath left man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without all excuse. In a word, God by his works exhibits himselfe to a man, to see if man will by them seek and search after him: The works of the Lord are great (saith the Psalmist) sought* 1.140 out of all that have pleasure therein. So then de∣light may be taken by viewing God in the crea∣tures.

Yet more apparently doth God manifest him∣selfe* 1.141 to man in the book of the Scriptures. Al∣though then man may sufficiently reade the Wis∣dome, Justice, Power, Goodnesse and Providence of God in the book of the Creatures; yet because for the most part hee beholdeth the creatures but slightly, and with a glancing eye (for hee seldome looks farther into them then they stand him in stead) very seldome hee either sees or observes God in them, (and if hee is purblind in things na∣turall, and such as are obvious to his sight, no marvell if thick scales cloud his eyes concer∣ning things supernaturall and spirituall.) God therefore, who is abundant in goodnesse, ex∣hibits himselfe to man by a farre clearer light, namely, by his word and Sacraments, by which (as through a prospective) man may discern him: and yet every man hath not this glorious privi∣ledge,

for Hee hath not dealt so with every nation, the* 1.142 heathen have no knowledge of his law: it is onely his Spouse that can discerne him in them; The natu∣rall* 1.143 man perceiveth not the things of the Spirit. This peculiar blessing wee shall apply unto our selves by Gods gracious assistance.

God in his great mercy hath affoorded this fa∣vour to us, more then to many other people in the world; which argues his wonderfull love that he beareth unto us. Blessed be his name, hee hath ta∣ken away the scales from our eyes, as hee did from Sauls at his conversion, by giving unto us his* 1.144 word and sacraments, by which wee may see him cleerly, if we will: O pray we then that he would be pleased to annoint our eyes with heavenly eye∣salve,* 1.145 and that hee would give us the eye of true faith, that so wee may see him in them: for else, as the light of the Sun is not discerned by a blinde man, although the Sun shine never so brightly; even so this supernaturall light in the Scriptures is not seen by any who have not the eye of their souls opened by faith.

Some have been so Atheisticall, as to doubt whe∣ther there were a God or not, and consequently to deny his word: but when what through the terrors and affrightments of their own consciences, toge∣ther with the observation of the order and gover∣nance of all things, they could not deny a supreme power; the Divell sought to delude them by fai∣ning, that this God was of some corporeall sub∣stance, and that hee spake unto them by his lying Oracles: by this policie the Divell deluded many, and hindred them the knowledge of the true God.

Others again grant, that there is a God, and yeeld that hee hath a written word; yet blush not blasphemously to say, Meliùs consultum fuisse Eccle∣siae,* 1.146 si nulla unquam extitisset Scriptura; that it had been happier for the Church, if there never had been any Scripture: therefore blasphemously sti∣ling it, Theologiam atramentariam. Thus impudent∣ly controlling the wisdome of God, who was plea∣sed thereby to make himselfe knowne unto his Spouse, the Church.

Another sort there are, who equall their un∣written verities in authoritie unto the sacred Scri∣ptures, and most grossely abuse both the letter and the sense of the Scriptures; thus making the in∣vention of man of like authority with the word of God, which was given by the inspiration of the* 1.147 holy Ghost. God hath (blessed be his name) mira∣culously preserved the Scriptures in their genuine puritie, maugre the furie of King Jehojachim, who burnt the roll that Baruch wrote from the mouth of* 1.148 the Prophet Jeremiah: or maugre the madnesse of* 1.149 Antiochus, and other tyrants, who sought utterly to* 1.150 abolish the books of God extant in their dayes: or maugre the sacrilegious policy of the Papists, who have corrupted it in the text.

So that if any shall now ask, What is meant by the Scriptures? I answer, Not mens traditions, nor the unwritten verities of the superstitious Pa∣pists, which they equalize with the pure word of God: but those books which are received for (and commonly called) Canonicall, contained in the Old and New Testaments, commended unto us from the Prophets and Apostles times even un∣till

now, through the power, providence, and mercy of God; which also are not of any private* 1.151 interpretation: For prophecie came not in old time by the will of man, but holy men spake as they were moved by the holy Ghost; and therefore are not to be wrest∣ed to please the strange humours and opinions, or to make for the private ends of either Papists, He∣reticks, or Schismaticks; much lesse to be cor∣rupted in the text by any, but construed according to the true sense and meaning of the holy Ghost. Perverters there were of the word of God in the Apostles dayes; the Apostle Peter speaks of some who wrested the writings of his beloved brother* 1.152 Paul, and other Scriptures also unto their own destructi∣on. I could wish there were not some such in these our dayes: but because there are some such, I shall advertise you in the words of the same Apostle, Beware, seeing that yee know these things before, lest* 1.153 ye also be led away with the errour of the wicked, and fall from your own stedfastnesse.

Quest. But some may say, How then shall I know that Scripture which is commended unto us, to be the very true word of God?

Answ. The holy Scripture takes not its au∣thority from the penmen who wrote the same, for they (for the most part) were unlearned men, as shepherds, plow-men, fisher-men, and the like: But the authority of the Scriptures ariseth,

First, From the majesty of him who inspired the writers to pen things so sublime in such a fa∣miliar stile, and simplicity of words: and yet such is the majestie of the stile, that it is unutterable, being more powerfull in matter, then in words;

which none could doe save only that God who is cloathed with Majesty.

Secondly, The matter it selfe being of that effi∣cacy, that it divideth assunder the soule and the spi∣rit,* 1.154 and is a discerner of the thoughts and intentions: as it strikes terrour into the hearts of the greatest adversaries that despight it; so it works an aver∣sion from evill, and a conversion to good in them that love it: yea, the comfort that some have ta∣ken in it, hath made them abandon all sublunary things, and yeeld their lives as a prey into the hands of mercilesse men, rather then disclaime it: so that, what by convincing and converting, what by affrighting and delighting, all have been for∣ced to acknowledge it to be not the invention of mortall man, but the true word of immortall God.

Thirdly, The events of the prophecies; as of the promised seed, the calling of the Gentiles, the deliverance of the Israelites from the Egyptian thraldome, &c. How doth Isaiah prophesie of Christ to come, as if hee then were already in the flesh, Unto us a childe is born, &c? and the same* 1.155 Prophet fore-telleth the freedome of the Jewes from captivity by Cyrus, naming him; whereas* 1.156 Cyrus was born about 100. yeers after: so ano∣ther Prophet that cried against the altar at Bethel,* 1.157 named Josiah, and what hee should doe upon that altar; whereas Josiah was born above 300, yeers after. In the New Testament S. Paul telleth us of seducing spirits, of doctrines of divels, forbidding to* 1.158 marry, and commanding to abstain from meats, which God hath created to be received with thanks-giving;

and this is fulfilled in that Antichristian Romish Church: so Peter fore-telleth of scoffers, walking* 1.159 after their owne lusts; and have not wee some who scoffe at Religion, and hate the work of Reforma∣tion? I wish we had not. Thus the events of the Prophecies prove the truth of the word, to be the word of Truth.

Fourthly, The admirable consent of the pen∣men, all pointing at the same Messiah, though li∣ving in severall ages: Adde to this the consent of the Spirit mentioned by Paul; and, saith Peter in* 1.160 the behalf of himself and the rest of the Apostles, Wee have a more sure word of prophecie.* 1.161

Fifthly, The wisdome of God in the penning of his Law: No law of man could ever be so ex∣actly devised, but some offender might finde a shift to evade the penaltie of that law: mans law there∣fore requires to be reviewed and amended; but this law of God remaines as at first it was made, and no delinquent can finde the least way to e∣scape the judgement threatned; and this also proves it to be the very word of the invisible God.

And if any desire to be satisfied yet farther con∣cerning the Scriptures, whether they are the very word of God, let him doe this; compare Scri∣pture by Scripture, and place by place, let the let∣ter and the sense goe together, then let him yeeld himselfe obedient to the Spirit of truth, and that Spirit of truth shall witnesse unto him the truth of the Spirit: and, let as many as be perfect be thus* 1.162 minded: and if in any thing yee be otherwise minded, God shall reveal even this unto you. But if any one

will not be content to suck the wholesome milk from the breasts of the Scriptures, let him conti∣nue still, like the swine, to feed upon the husks that he so much doth relish.

But as for you (my brethren) of whom I hope* 1.163 better things, and such as accompany salvation, Re∣ceive (I humbly beseech you) with meeknesse, so∣brietie,* 1.164 and thankfulnesse this pure word of God, which is the truth of God, proceeding from the fountaine of Truth it selfe, which is onely able to make you wise unto salvation, and which will o∣pen the eyes of your understanding cleerly to see God: and as for others, no marvell if they never attaine unto the true and perfect knowledge of God, who either know not the Scriptures at all, or else, knowing them, search them not diligently, nor reade them with a single eye. Christ reproved the Sadduces concerning the resurrection, You erre (saith hee) not knowing the Scriptures, nor the power of God: He reproved also the Jews for their igno∣rance of knowing him, when he proved by the te∣stimony of his Father, of John, of his works, and* 1.165 of the Scriptures, who hee was; and therefore hee counselleth them to search the Scriptures, for they* 1.166 testified of him: Scrutamini Scripturas. It was the honour of the Bereans, in that they received the word* 1.167 with all readinesse of minde, and searched the Scriptures daily whether the things spoken by Paul were so, or not: and as it was their honour, so it will be your blessednesse to be studious in the Scriptures, which so evidently reveal God to you.

For meditation in the word of God is that key that openeth the door to the closet of our hearts,

where all our accounts doe lie; it is also that looking-glasse, or rather that very eye of our soul, whereby shee seeth her selfe, and her whole estate, and without which shee runneth on blindely into a thousand inconveniences, stumbling at every step, being in continuall perill of some deadly mis∣chiefe. And, indeed, the very end why man came into the world was to glorifie God, and serve him by meditating on his word: if then wee perform not that service for which wee were created, wee never shall receive that reward which is promised unto that service. It is true, wicked men build their hope of eternall felicitie on a sandy founda∣tion, but this their hope shall at last make them a∣shamed;* 1.168 for when their earthy tabernacle shall fall, the fall thereof shall be great; great (I say)* 1.169 in respect of the change that they shall see, great for the horrour they shall conceive, great for the misery they shall suffer, great for the unspeakable joyes of heaven they shall lose, and great for the eternall and unsupportable pains in hell they shall fall into; every way great, else the mouth of the Lord would not have spoken it. This is the wofull estate of the wicked, who desire not the knowledge of God in his word.

So now wee know, or may know, that living ill, wee cannot die well, and consequently, not be saved; and wee know, or, at least, ought to know, that many are damned for their sinnes; and wee know, and cannot chuse but know, that shortly wee must die, and receive the wages of our sinnes, (if unrepented of) namely, eternall death, which is both intolerable and eternall; at

which time ignorance shall excuse none.

Wherefore, sith God manifesteth himselfe un∣to us more cleerly and apparently in the Scriptures then any other way, let us with heavenly devo∣tion seek him in them, as the Spouse did her Be∣loved among the lilies of the field, and wee shall be* 1.170 sure to finde him whom our soule loveth, looking upon us with a ravishing countenance, even with eyes of delight: and let us with the ears of humble attention listen to him in his word, in which wee shall hear him speaking to us, not in an high hy∣perbolicall straine, but according to our capacitie; and yet again with such stupendious majestie, that the wisest heathen Philosopher could never fa∣thome, and therefore must of necessitie admire the secret and wonderfull wisdome of him, who hath vouchsafed to deliver in such familiar termes, that which they with greatest scrutinie could never dive into. Hence that gratulation of our Saviour, Father, I thank thee, that thou hast hid these things* 1.171 from the wise and prudent, and hast revealed them un∣to babes: even so, Father, for so it seemed good in thy sight. Hence also is it, that the Scriptures are cal∣led d 1.172 waters, wherein the lamb may wade, and the elephant may swim: In them is e 1.173 milk for babes, and strong meat for men of riper yeers: and in* 1.174 them God manifesteth himself in all his essentiall attributes and properties: O let us draw, with joy,* 1.175 waters out of these wels of salvation.

The attributes and properties of God mention∣ed in the Scriptures are divers, I shall only observe four.

1. His Wisdome: this is profitable to direct us

unto him, and by it wee also may grow prudent, and wise unto salvation. Wisdom (saith the Preach∣er)* 1.176 maketh the face to shine; and not the face alone, but the whole man shall be beautified with heaven∣ly wisdome, and this heavenly wisdome is found in the Scriptures onely; therefore it is called f 1.177 hid∣den wisdome, wisdome that g 1.178 gives instruction: this the h 1.179 world understandeth not; it is a i 1.180 jewell of in∣estimable worth.

2. His Justice; as in punishing the wicked, so in rewarding the godly: and although some are grown so cunning, that they can blinde and deceive the eye of mortall man; yet the all-seeing eye of Almighty God will finde them out, and his hand will punish them: David knew full well that God observed him at all times and places, when hee saith, O Lord, thou hast searched and known mee, thou* 1.181 knowest my down-sitting, and mine up-rising, thou un∣derstandest my thoughts long before: Thou compassest my path, &c. And as God espieth all our wayes, so will hee judge us according to all our works; hee will bring to judgement every secret thing. O* 1.182 that men would lay to heart, that hee that seeth in* 1.183 secret, will reward openly! But although God can make all things as naked and open to the eye of the world as they are to his own eye (witnesse the many private murthers, secret adulteries, &c.) yet some are so exceeding vile in their wayes, as if there were neither God to judge them, nor Satan to accuse them, nor Hell to torment them. It is a shame (saith Saint Paul) even to speake of those things which are done of them in private: yet although a Christian in modestie is ashamed to speak, they

themselves blush not impudently to act: The shew* 1.184 of their countenance doth witnesse against them, they de∣clare their sin as Sodom, they hide it not: woe unto them, for they have rewarded evill unto themselves. The consideration of this (me thinks) should make all, even incorrigible sinners, cease to sin any more, sith Truth it selfe, who cannot lie, hath spoken it, that nothing is secret that shall not be manifest, nor* 1.185 any thing hid that shall not be knowne, and come a∣broad.

3. His Mercy is manifested in the Scriptures: not a Prophet, not a Chapter, scarce a Verse, but some wayes or other reflects on his Mercy; yea, the whole earth is full of his mercy. In him Mercy* 1.186 and Truth are met together, Righteousnesse and Peace have kissed each other. His Mercy reacheth to the* 1.187 heavens, and his Truth unto the clouds. Hee is plen∣teous in shewing mercy, it is his nature and pro∣pertie. Of this his Mercy the stiffe-necked and in∣corrigible sinner hath no share, it is onely extend∣ed to Gods afflicted ones, such as tremble at his* 1.188 word. Build upon this, In whom there is no fear and knowledge of God, to them there shall be no mercy extended from God: It is one of his rich jewels, which hee will not bestow on swine, who never look up unto him; yea, who would under∣value it, and trample it under their feet.

4. His Providence is manifested in the Scri∣ptures: The eyes of all look unto him, and hee giveth* 1.189 them their meat in due season: Hee openeth his hand, and satisfieth the desire of every living thing. Job re∣counting the Providence of God, saith, that hee feedeth the young ravens that call upon him. If then* 1.190

God taketh care for ravens, sure much more will hee provide for those that feare him; hee will ful∣fill their desire, and in time of adversitie hee will heare their cry, and help them. It was past the power of the King of Israel to help the woman that cried unto him when Samaria was besieged, and famine was sore in the Citie: well might hee say, If the Lord doe not help thee, whence shall I help thee, 2 King. 6. 27. Even Kings themselves must depend on Gods providence for their daily main∣tenance. And although the wicked oft-times have a larger portion of temporall things then the righ∣teous; yet God will in a more peculiar way so provide for his owne, that in time of dearth they shall have enough, when the wicked shall suffer scarcity: Thus saith the Lord, Behold, my servants* 1.191 shall eate, but yee shall be hungry; my servants shall drink, but yee shall be thirsty: behold, my servants shall rejoyce, but yee shall be ashamed: behold, my servants shall sing for joy of heart, but yee shall cry for sorrow of heart, and howl for vexation of spirit. As every ma∣ster of a family will provide for his houshold, yet more especially for his children; so will God for his after an especiall manner: hee will provide for them in time of captivitie, as he did for Jeremiah: God put it into the heart of King Nebuchadrezzar to give charge concerning Jeremiah to the captain of* 1.192 the guard, saying, Take him, and look well to him, doe him no harme, but do to him even as hee shall say unto thee. So also for Ebedmelech: I will deliver thee,* 1.193 saith the Lord, and thou shalt not be given into the hands of the men of whom thou art afraid. For I will surely deliver thee, and thou shalt not fall by the sword, but

thy life shall be for a prey unto thee, because thou hast put thy trust in mee, saith the Lord. Sith then God is thus carefull and provident for us, let us, as S. Pe∣ter adviseth us, cast all our care upon him, for he careth* 1.194 for us.

Nor doth God provide thus for his owne in things of this life, but hee hath prepared also for them eternall habitations; and this is also assured to us in his word, I goe (saith Christ) to prepare a* 1.195 place for you. In my Fathers house are many mansi∣ons. Feare not, little flock, for it is your Fathers plea∣sure* 1.196 to give you a kingdome: yea, such a kingdome as never shall be ruined. Hee hath provided for them that feare him an incorruptible inheritance, and* 1.197 crowne that fadeth not away. And in truth, unspeak∣able, yea, unconceivable are the things which God hath prepared for them that set themselves to seek him, to know him, to fear him, and to love him: Eye hath not seen, nor eare heard, &c. I could* 1.198 instance more of Gods manifestation of himselfe in other his attributes and properties, out of this book of the Scriptures; but let these suffice: And come wee now to observe how God exhibiteth himselfe to us by the book of the Scriptures in ge∣nerall.

Thy word (saith the Kingly Prophet) is a lant∣horne* 1.199 to my feet, and a light unto my pathes: a lant∣horne, to direct us to him in the night of our igno∣rance; and a light brightly shining on our soules, that wee may see him. As then, when a man is in the dark, hee knoweth not which way to goe; so, when the fogges of our naturall ignorance have darkened our understandings, we cannot finde the

way that leads unto the heavenly Canaan: God therefore in mercy hath given to us the light of the Scriptures, by which wee may see to make straight steps thereunto. Wherefore, as when a man hath lain a long time in a darksome dungeon, or some close place where no light hath appeared, at last having gained the least benefit of the light of the Sunne, hee rejoyceth; for (saith Solomon) Truely, light is sweet, and a pleasant thing it is for a* 1.200 man to behold the Sun: So should wee shew our selves joyfull unto the Lord our God, for that when wee were in the darknesse of ignorance, and shadow of death through unbeliefe, hee was plea∣sed to vouchsafe, that this glorious light of his word should break forth unto us, and that not for a time onely, and then be clouded again never to shine more, but that it should shine forth unto a per∣fect* 1.201 day; yea, so clearly, that in it wee might see God apparently: And although the darknesse of Popery hath sometimes overshadowed this light* 1.202 for a time, yet (blessed be God) those mists are dispelled, maugre the plots of Antichristian super∣stition; and let our hope and prayer be, that those clouds may never obscure it more. Wherefore, sith the night is past, and the morning-starre hath appeared, let us not any longer sleep in sinfull i∣gnorance; but rather awake, and heare Christ in his word, saying, Surge qui dormis, & illuminabit te Christus: Awake thou that sleepest, and arise from* 1.203 the dead, and Christ shall give thee light: and the sooner, lest our candlestick be removed from us. In the dayes of old Eli, The word of the Lord was pre∣tious,* 1.204 there was no open vision: the good Lord

grant that the famine of the word may never be known in our land, by our neglect of casting off* 1.205 the works of darknesse, and putting on the armour of light. The meditation that David had in the word of God, made him to finde, that God was his light and his salvation: and certes, in the Scri∣ptures is that light, of which David speaketh, sown* 1.206 to the righteous, and joyfull gladnesse to all that are true of heart. Labour wee then to see this light, even God himself in the light of the Scriptures.

That God is light is apparent; David saith, God* 1.207 is my light, and my salvation: and Christ saith, I am the light of the world, hee that followeth mee shall* 1.208 not walk in darknesse, but shall have the light of life. This is the message that wee have heard of him, and de∣clare* 1.209 unto you, that God is light, and in him is no dark∣nesse: Thus God is light. If then wee will follow him, our pathes must be light also; for, saith So∣lomon, The path of the just is as the shining light, that* 1.210 shineth more and more unto the perfect day. The way of the wicked is darknesse, they know not at what they stumble. To the Law then, and to the Testimonie; if* 1.211 they speak not according to this rule, it is because there is no light in them. In the word onely is that true light to be found, that can best direct us to see the face of God comfortably shining upon our souls.

When ever therefore wee take the sacred Bible into our hands to reade, in which (as I have shew∣ed) God most brightly looketh upon us, let it be with holy devotion, with reverend intention and attention, supposing the title of every page to be Holinesse to the Lord.* 1.212

And although there be extant many excellent

books, lively discovering Almighty God unto us; yet let us know, that they all borrow their light from the Bible: branches they are of this Vine; slips from this Root; sweet flowers, but gathered out of this Eden of God; streams of wholesome water, clear as crystall, but yet all flowing from this Spring-head: So that I may say, that the Bi∣ble is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the book of books, because written by men inspired by the holy Ghost, who is* 1.213 the Spirit of truth: and therefore ought not this book to be denied to the people, that they should not see God in it; much lesse, be undervalued, slighted, or corrupted by any. And let us know, that the more our souls are affected towards God, the more will hee graciously manifest himself un∣to us; even as David, whose meditation being daily in the law of God, found the light of Gods countenance shining more and more upon him, in∣so-much, that hee earnestly requested God not to turne his face away from him; this also was that that made him wiser then his teachers.* 1.214

Saint Peter commending the majestie of Christ at his transfiguration, of which himself was an eye∣witnesse,* 1.215 commends also the sure word of prophecie, (that is) of preaching the word; and saith, that it is a light shining in a dark place, till the day dawne, and* 1.216 the day-starre appeare in mens hearts. Sith then the ministery of the word is a chiefe means to bring this light to our soules, let us both heedfully at∣tend it, and highly prize it. What although to the worldly-wise it be accounted foolishnesse; yet to* 1.217 the heavenly-minded it is the joy of their hearts, and the savour of life to salvation: by it God is* 1.218

pleased to save them that beleeve. Listen therefore* 1.219 unto it attentively, practise it faithfully, and despise not the message, respecting the meannesse of the messenger, though it be the idle humour of too many to distaste the word preached, because they dis-esteeme the preacher; but know, that God is pleased by earthen vessels to magnifie his mercy:* 1.220 and let the other also know, that whosoever despi∣seth us, despiseth him that sent us. If a malefactour, adjudged by the law to die, should refuse a graci∣ous pardon, because his enemy brought it, all would condemne him of impudency, and (so dy∣ing) censure him guilty of his own perishing: But this by the way. Return wee to the observation of the benefit which wee receive by the Scri∣ptures.

The Lord telleth the Jewes, and in them us, that hee had taught them statutes and judgements.* 1.221 Keep them therefore, and doe them (saith hee;) for this is your wisdome and understanding in the sight of the nations, who shall say, Surely, this great nation is a wise and understanding people.

And as daily meditation in the Scriptures brings you neerer unto God, so by its illuminating ver∣tue it renders you more heavenly-minded towards God: Pray then as Saint Paul adviseth you, That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the* 1.222 word of Christ may dwell richly in you in all wisdome and spirituall understanding, and not be onely at your fingers ends, nor in your mouthes onely for discourse sake, nor yet in your hearts only, like a guest or tenant, which stayeth for a time, and then is gone; but that it may be like a king,

dwelling, ruling, and reigning there, as in its pro∣per seat, by the power of his Spirit; even that word which so lively setteth forth to you him whom Abraham fore-saw, whom Jacob prophe∣sied* 1.223 of, whom Isaiah calleth Immanuel; Jeremiah, The branch of righteousnesse; and Malachie, The Sun of righteousnesse, that comes with healing in his wings: that that morning-starre may shine in your heart which was typified in the old law, but exhi∣bited in the new; so that what was foretold in the one, is manifested in the other: him (I say) that you may see in the light of the Scriptures by the eye of faith: search them then, for they testifie of him; hee through them, as through windowes, looketh upon you: With Timothy know them from your youth, practise them in your riper yeers, and let them be your studie in your old age; so shall you discerne so much of him, even in this life, through these grates, as shall even ravish your soules with desire of a fuller fruition of him hereafter.

And, as God manifesteth himselfe to you in his word, so also in the blessed Sacraments: And first, in the Sacrament of Baptisme, when beleevers are regenerate and born anew of water and the holy Ghost, when they are received into the Ark of Christs Church, and made lively members of his mysticall body, by remission of their sinnes, and bestowing on them his holy Spi∣rit, by means whereof they receive such blessings from God, as make them to live in him by grace in this life, and assure them that they shall reigne with him in glory eternally hereafter. Secondly, but most cleerly of all, in the Sacrament of the

Lords Supper, wherein hee giveth them his flesh* 1.224 to be their meat, and his bloud to be their drink, imparting to them that heavenly hidden Manna, which they take by the hand, and eat by the mouth of faith. Every true spouse of Christ in this seeth his super-abundant love, in that hee was pleased to vaile his glorious Divinitie with the mantle of our infirme mortalitie, that so he might more easily make himselfe known unto us. For as hee is God co-equall with his Father, hee is in∣visible; but as hee in great humility assumed our nature (per operationem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) by making himself in forme of a servant, who was Lord of all, (for hee did onely (majestatem seponere, non deponere) for a while lay aside his majesty, not quite disrobe himselfe of it) hee was visible amongst men, hee was conversant with men, hee did eate, drink, sleep, talk, and at last suffered death by men; every way hee did communicate himselfe unto men, making the faithfull one with him by spirituall union and conjunction. Hence is that saying, Paries est verbi* 1.225 incarnati humanitas, per quam stans, quasi per fenestras prospicit in Ecclesiam & fideles, unde & nos aspicimus Deitatem per humanitatem. These are the windows through which Christ, manifesting himselfe, re∣veales himselfe unto us, and in them declaring the secret will and work of God concerning our re∣demption and salvation; whereof, except he were perfect God, hee could have no knowledge: for none, being meer and onely man, could ever have searched out that bottomlesse abysse, nor ever have found out so intricate a mystery.

Lastly, God maketh himselfe knowne unto* 1.226

man by the book of Conscience: for there is none so atheisticall, but the terrours of his Conscience will make him acknowledge a Deity.

Conscience is a practicall syllogisme condemn∣ing* 1.227 man for the breach of Gods law; the Major whereof is the letter of the law, Cursed is every man that continueth not in all things which are written in the book of the law to doe them: The Minor is the accusing of Conscience, But I have broken the law: Hence the Conclusion necessarily must follow, Therefore I am accursed. Sometimes it is put for the spirit or soule of a man, and sometimes for the fa∣culties of the soule; so wee reade, that the law of God is written in our hearts, our consciences either* 1.228 accusing or excusing: which must be understood (in intellectu nostro) in the understanding facultie of the soule; and in this sense, the majestie and power of God shineth even to the consciences of the heathen and infidels: Non omnis Numinis sensu* 1.229 carent, qui in sylvis oberrantes, ferinam agunt vitam: Even they who live like savage beasts in woods, are not altogether void and senselesse of a supreme power: and whence is this but from the inward curb of conscience?

Yet more especially and cleerly God is mani∣fested to the consciences of men these two wayes:

1. By the ministery of the word, by which hee powerfully worketh on their consciences.

2. By the inward checks of conscience after sin committed, both in the godly, and also in the wicked.

First, by the ministery of the word; and this is four wayes:

1. By opening that which was before lock'd up: The closets of mens hearts are lock'd up by sin and ignorance, so that they cannot rightly con∣ceive of God as they ought, untill hee who hath the key of David be pleased to open them by the* 1.230 ministery of the word: the heart of man naturally being like unto a spring-lock, which shutteth of its own accord, but cannot be opened without a key. Thus God is said to open the heart of Lydia, when* 1.231 shee heard the word of God from the mouth of Paul, and by the same means to convert the Jay∣ler* 1.232 and his houshold; so also God opened the hearts of three thousand at Peters preaching. God* 1.233 hath committed the keyes of his kingdom unto the Ministers of his Gospel, whereby he enables them* 1.234 to speak unto his people; yet, Spiritus sanctus est, qui verbi praeconio hominum mentes illuminat, qui au∣res perforat, & qui corda aperit, ut Scripturae tanquam divinae firmiter assentiantur.

2. By softning that which before was hard: The heart of man naturally is * 1.235 flinty, God only (saith Job) can soften it; and this God worketh* 1.236 by his word. Thus, when Josiah heard the judge∣ments* 1.237 of God threatned against the Jews, he grew tender-hearted: O that the word of God might work the like effect on us, even now, when not on∣ly his threatnings are denounced, but his hand is also heavie upon us! But, alas! we have too many that refuse to hearken, that pull away the shoulder, and* 1.238 stop the eare, that they might not heare: Yea, they make their hearts as an adamant stone, lest they should hear the law, and the words which the Lord of hosts hath sent in his Spirit by the former Prophets; there∣fore

hath there come great wrath from the Lord of hosts.

3. God revealeth himselfe to man by the mi∣nistery of the word in convincing the conscience for sinne, which was before as it were seared up: Thus dealt hee with Ephraim, After Ephraim was* 1.239 instructed, hee smote upon his thigh, hee was ashamed, and even confounded, because hee did bear the reproach of his youth. Thus Agrippa could not but be con∣victed in conscience of the Deitie of Christ by the preaching of Paul, when hee said, Almost thou per∣swadest* 1.240 me to be a Christian: such a victorious grace of wisdome hath the holy Ghost infused into the ministery of the word. Felix also could not but be convicted in his conscience of the dreadfull justice of God, when hee trembled, hearing Pauls discourse* 1.241 concerning the torments of hell, and judgement to come: Happy had it been for them both, if they had fully assented to the power of his preaching. Tanta est Scripturae vis, ut etiam hostibus suis verum* 1.242 testimonium exprimat, & in tenebrionum latibula ful∣gorem aliquem immittat; nimirum ut liquidò constet, internam esse hujus lucis proprietatem, ex se, & per se existere: Such is the power of the Scripture, that it gives evident testimony of its truth, even to its very enemies, and sends forth its beams of light into the secrets of the craftiest plotters, that it may manifestly appear, that it is the propertie of the Scriptures to work inwardly on the conscience, by shining of it self, and in it self.

4. By the ministery of the word God purgeth the conscience from dead works, to serve the living God: The word doth metamorphose a man, and makes

him to be other then what hee was before: thus Paul, after that he was converted, exercised himself* 1.243 to have a conscience void of offence both towards God, and towards man. At first Paul thought to have do∣mineered over the poor Christians at Damascus, but after he had seen the Lord Christ in the midst of that glorious light, which exceeded the light of the Sun, hee was content to sit (as it were) at the feet of Ananias, and be instructed by him. Now,* 1.244 if hee that was such an eminent Apostle, yea, who heard Christ himselfe from heaven, must receive instruction from another; how dare any man de∣spise even the meanest of Gods Ministers? Nor was this conversion of the Apostle without some speciall signification; for hereby is shewed, that they which are truely converted, are also spiri∣tually inlightned: they are made blinde to world∣ly things, and the eyes of their mindes are onely taken up with the beholding of things heavenly; and the bent of their affections is, to hold the myste∣ry* 1.245 of faith in a pure conscience. To conclude this point; Happy is hee, who when God speaketh to his conscience by the ministery of the word, (whe∣ther it be for peace, or for warre) receiveth it with an honest and good heart, and is ready to say as once David did to Abigail, when she met him, Bles∣sed* 1.246 be the Lord God of Israel, which hath sent thee this day to meet mee, and blessed be thine advice: so they, Blessed be the Lord, who hath sent thee this day to speak home to my conscience, and blessed be thine instructions, which make mee to look back to him from whom I was, like a prodigall, estray∣ed. Thus much concerning Gods manifesting

himselfe to the conscience by the ministery of the word.

Secondly, God manifesteth himself to man by the checks of conscience after sin committed; and thus both to the godly, and to the wicked.

First, to the godly: What was it that made Adam hide himself from the presence of God, but the* 1.247 check of his conscience for the guilt of his sin in eating the forbidden fruit? The check of consci∣ence is called the smiting of the heart; so we reade, that when David had cut off the skirt of Sauls gar∣ment,* 1.248 his heart smote him; that is, his conscience checkt him: The like smiting David had after his* 1.249 numbring of the people. And to this end doth God reprove man by the check of his own consci∣ence, even to awaken him from sin, lest hee sleep the sleep unto death. The Prophet complains, that there was no rest in his bones by reason of his sins: un∣till* 1.250 his heart was purged from sin, hee could feel no rest within his soule; for conscience is a part of the understanding, determining all actions ei∣ther with or against; it either accuseth man for good omitted, or evill committed, or else excuseth him, in assurance that his person is accepted as righ∣teous before God.

Secondly, to the wicked: For there is none so notoriously wicked in committing any villany, but hee hath sometimes a sting wounding his con∣science, and telling him of a supreme and just re∣venger; sometimes his heart smites him, and hum∣bles him, though but for a time; and though not for effectuall conversion, yet some gripings there are, such as Cain, Ahab, Belshazzar, and Herod had:

these (I say) lasted but for a time; for the Preacher observeth, that because sentence against an evill work* 1.251 is not executed speedily, therefore the hearts of the sons of men is fully set in them to doe evill: Yet in all, both in good and bad, Conscience will doe her duty; for shee is like the poise of a clock, which, being wound up, sets all the wheeles a going: even so Conscience, being wound up by the hand of Gods justice, sets all the members on work, makes the tongue confesse, the eyes weep, the heart throb, the knees smite one against another, the fist strikes upon the brest, no part but acts its part. And now (Beloved) judge, when the conscience of a man findes that shee hath to deale with an angry God,* 1.252 one that writes (as Job complaines) bitter things a∣gainst* 1.253 her, and that shee knowes not where to be∣take her selfe (for to flee from his presence shee can∣not) how shee is perplexed: especially, if she can∣not feele God reconciled unto her, and herself un∣to God. No marvell that David mourned through the disquietnesse of his heart, saying to God, Thou* 1.254 hiddest thy face, and I was troubled. To a deep sense* 1.255 of misery was Peter brought after hee had denyed his Lord, and forswore his Christ, till his Master, looking back upon him, brought to his remem∣brance his by-past sin; then went he out, and wept bit∣terly. And to such a sense of restlesnesse was Ju∣das* 1.256 brought after hee had betrayed his Master, though hee found not the like comfort as the o∣thers did: On some, the horrour of conscience works repentance unto salvation; whereas it drives others to the gulfe of despaire.

Certes, it was not without divine providence,

that the very heathen termed the terrours of a wicked conscience 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the searcher out, and pu∣nisher of sin; sometimes called Furiae, the furies of hell, or worm of conscience; sometimes also called Intemperiae, the tortures of the minde; and sometimes (per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Eumenides, the daughter of Acheron and Nox, that is, Hell and Darknesse; here∣by* 1.257 insinuating the wofull bitternesse, and extreme horrour wherewith the wicked are perplexed: And if the heathen stiled them by such horrid termes, how should we dread to harbour in us such snakes?

And our Saviour tels us of an unquenchable fire, so also of a never-dying worm: such a worm there is of conscience; and it is so called, because, as a worme lyeth eating and gnawing that wood in which shee abideth: so the worm of conscience, lying within us, gripeth and tormenteth us, by bringing to our memories all the causes of present and future calamities; as our wilfull negligences whereby wee lost our first enjoyed felicities, at e∣very of which considerations she giveth us a dead∣ly griping; as also all our occasions offered to e∣scape those miseries in which wee are now plun∣ged; adde to these all those opportunities for re∣deeming that glory which we have now hazzard∣ed; as also how ungraciously wee have quenched the good motions of Gods holy Spirit, by which wee might have been reclaimed: adde further, how vain those worldly trifles are, which we have too eagerly followed; and lastly, how wee our selves are become worldly fooles, and others spiri∣tually wise, whereas we dream'd otherwise.

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From whence wee may observe, that A secure sinner is an enemy unto himselfe; for if there be no fulnesse of joy but in the presence of God, then certes, in a wofull condition are they, who, wal∣lowing in their sins against the curb of conscience, deprive themselves of this happinesse.

Thus you see that an accusing conscience mani∣festeth a Deity, and that the law of God is written* 1.258 in the hearts of men. You see also that both good and bad have sometimes these checks of consci∣ence, which, like that voice mentioned by the Pro∣phet Isaiah, calleth to them, saying, This is the way,* 1.259 walk in it, when they turn to the right hand, or when they turn to the left; pointing out another way then what they formerly trod awry in: to which voice of conscience, if men will listen and obey, then shall it goe well with them; for they shall not one∣ly know that there is a God, but they shall in some measure see him, and be acquainted with him: but if they shall harden their hearts, and labour to quench the good spirit of God, which at that time* 1.260 knocks at the door of their hearts, and seeks ad∣mission for their salvation, then are they guilty of their own damnation.

Wouldest thou, O man, then know whether thou art a childe of God, or not? know then that there is a conscience,

First, Good, yet not quiet; and this is in the godly, when they are restlesse in themselves for sins as yet unrepented of: Thus was it with that kingly Prophet David after his committing of mur∣ther and adultery; how doth hee, in perplexitie of his soul, being awakened by the Prophet Nathan,

cry out, that God would, according to the multitude* 1.261 of his tender mercies, blot out his transgressions, &c. So also when God had laid his hand heavie upon him, how doth hee mourn? There is no soundnesse* 1.262 in my flesh because of thine anger, neither is there any peace in my bones by reason of my sin: For mine ini∣quities are gone over mine head; as an heavie burden, they are too heavie for mee. The sicknesse of his bo∣dy put him in minde of the sin of his soule; that which hee did endure, did put him in minde of what hee did deserve, which galled his conscience with the remembrance of his particular slips and failings, both by omission and commission.

Secondly, There is a conscience quiet, yet not good; and this is in the wicked: as namely, when after sin committed, their hearts remain still ob∣durate, cauterized, senselesse: they sleep so sound∣ly in sin, that they never feele the sting of consci∣ence wounding them; they are so delighted in sin, that they never regard when they sin, nor how they sin, nor against whom they sin, nor before whom they sin: The shew of their countenance doth* 1.263 testifie against them, they declare their sin as Sodom, they hide it not; therefore wo to their souls, for they have rewarded evill unto themselves. S. Paul excellently decyphereth them; They have their understanding* 1.264 darkned, being alienated from the life of God through the ignorance that is in them, because of the blindnesse of their heart: Who being past feeling, have given themselves over unto lasciviousnesse, to work all unclean∣nesse with greedinesse.

Thirdly, There is a conscience both good, and quiet; and this is proper onely to the elect: name∣ly,

when God speaks peace to their soules, by as∣suring them of the free pardon of all their sinnes, and the Spirit of God testifies to their spirits, that they are the sonnes of God, and shall be made partakers of life everlasting in the heavenly Ca∣naan.

Fourthly, There is a conscience neither good, nor quiet; and this accompanieth onely the re∣probate: namely, when through sense of sin, hor∣rour of conscience, and Gods wrathfull, yet just in∣dignation, such a dreadfull trembling seizeth on them, that they know not where to betake them∣selves. From this perplexity no incorrigible sin∣ner can exempt himselfe; neither Kings, nor great* 1.265 men, nor rich men, nor mighty men, nor bond, nor free men.

According to these observations examine thou thy selfe, and thou shalt easily finde whether thou belongest to God or not: And if thy conscience hath wounded thee, so that thou canst without a∣ny flattery assure thy selfe that thou hast through∣ly repented thee of all those sins, which, like Ze∣charia's talent of lead on the mouth of the ephah,* 1.266 pressed thee even to the pit of hell, and that thou findest God to be a reconciled God to thee in the face of his Son; then is thy condition happy, and the brightnesse of Gods countenance hath shined upon thee: otherwise, if thou wert never sensible of thy sins, nor hast yeelded to the checks of con∣science; then is it an evident signe, that if ever thou didst confesse thy sins, yet it was but a meer orall confession, hypocritically performed, and so thy condition is most miserable.

And now (Beloved) conceive within your selves what an horrour it is to have an accusing and tor∣menting conscience alwayes pursuing a sinner; nay, not onely pursuing him, but alwayes harbour∣ing in his brest, like an Erynnis, quae indagatrix est gravissimorum flagitiorum, which is the Inquisitor, and hunter out of the grossest crimes, to be his bosome companion, and yet alwayes pleading guiltie, so that the sinner shall not know where to repose himselfe for feare; the very shaking of a leafe shall make him to tremble, and be at his wits end: Such a comrade had that fratricide Cain, af∣ter hee had spilt his brothers bloud, when he said, Behold, thou hast driven mee out this day from the face* 1.267 of the earth, and from thy face shall I be hid, and I shall be a fugitive and a vagabond in the earth: and it shall come to passe, that every one that findeth mee shall slay mee.

The sting of death is sin, saith Saint Paul; yea, and the sting of conscience is sin also, which so o∣verwhelms some with an horrible dread, that they flee when none pursueth. It is the nature of sin to* 1.268 pursue the sinner, and a wounded conscience who can* 1.269 beare? Moses told the Israelites, that they should be sure, that if they sinned against the Lord, their sin would finde them out: and, Evill pursueth the sin∣ner,* 1.270 saith Solomon.

Now, although God speaketh thus to the con∣science of the wicked; yea, although the sting of conscience doth (as it were) make their ears to tin∣gle,* 1.271 as the Lord speaks: although it awakens them by sounding an alarm of Gods judgements in their ears, yet veternum excutere nolunt: they will

not be roused from their sottishnesse, but, with So∣lomons fool, A little more sleep, a little more slumber,* 1.272 a little longer basking in sin, till at last that grim sergeant Death arrests them, and layes them in the prison of the grave, there to remain till the great and generall Assizes.

This evidently appeares, in that they labour to quiet and appease the gnawings of this worm of conscience, then whose bite nothing smarts more, then whose sting nothing galls more, and then whose torment nothing frets more; and yet they fain would hush and still it, that it may not affright and appall them. But conscience will not be cor∣rupted; but as shee keeps a true register of all sins, so shee gives in a true evidence against all sinnes. Doe the wicked what they can, God hath said that their worm shall never die, and that no peace shall* 1.273 be to the wicked, but they shall be like the raging sea, whose waters cast up mire and dirt.

Adde to these inward torments of the consci∣ence, those outward plagues by which God shall* 1.274 vexe them in his sore displeasure, and by which at last they shall be enforced to confesse him just, whom willingly they would not acknowledge to be at all. Wherefore, Beloved, labour to gain a quiet, yet a tender conscience, which, as it is a continuall feast; so it is a most delightsome garden to solace a mans soule in; it is the Exchequer of the King of kings, in which hee keepeth the audit of all his ac∣counts; it is the high Court of the great God, and the habitation of the holy Ghost: and think not to beguile conscience, or to delude Gods all-see∣ing eye; for the one will be an upright witnesse,

the other a severe Judge. I conclude this point with that observation of Tilenus: In calamitates magnas incident, qui vel subdoli ingenii strophis, Ma∣gistratûs cognitionem eluserant; vel virium fiduciâ, perruptis legum clathris, Judicum subsellia contempse∣rant: ad ineluctabile enim tribunal summi Judicis pertrahentur, qui nec fraude eludetur, nec vi superari poterit.

Thus have I at large declared how God is pleased to manifest himselfe to the consciences of men both by the ministery of the word, and also by the checks of the same. In a word, take as a Corrolary the summe of all; God is pleased to exhibite himselfe to all our senses: Thus wee see him in the admirable fabrick of the world, and varietie of creatures: Thus wee hear him in his word preached: Thus wee taste him in the fruits of the earth carnally; but spiritually in the blessed Sacrament: Thus wee smell him in the fragrancy of his graces: And thus wee feel him in the checks of our conscien∣ces; our outward senses being the grates or win∣dowes of our soules, nothing being conveyed in∣to the one, but by the other: Wee understand no∣thing, we know nothing, but either the ear, or the eye, or some other sense must first present it to the soule. As then many windowes yeeld more light into a roome; so the more senses there are that present a matter to the soule, the more cleerly doth the soul understand it, and conceive it. These (Beloved) are the windowes, grates, and lattesses thorow which Christ looketh upon his Spouse, the Church: Yet, as followeth in my third Generall,

It is but hieroglyphically, enigmatically, ob∣scurely.

The Egyptians used to expresse themselves by mysticall cyphers; and when Almighty God ap∣peared to Moses, it was either in fire, or else in a* 1.275 cloud, in both which, to the eye of Moses, it was* 1.276 obscurely: So when the Lord appeared to Elijah, it was by a voice, which is audible, not visible:* 1.277 When Christ was transfigured upon the Mount, it* 1.278 was in such a brightnesse, that the Apostles could not endure to behold the glory of his Majestie. So that although God is every-where about us, yet such is our dimnesse, wee cannot perceive him: like the servant of Elisha, wee are blinde, and see* 1.279 not God neer us, unlesse God in mercy open our eyes, as hee did his. The book of the Creatures, the book of the Scriptures, and the book of Con∣science may serve us in some stead; yet are but as dark shadowes, glimeringly setting forth him who is light invisible: They may serve as a candle in the night; but as when the light of the Sun ap∣peareth, the light of the candle is darkened: so when our vaile of mortality is put away, wee shall see God more perfectly.

In the Scriptures we read of a four-fold light.

First, Light is taken properly, as of the Sun, Moon, and Starres, which give light to all crea∣tures* 1.280 upon the earth: to this end they were crea∣ted.

Secondly, Light is taken figuratively; some∣times for God himselfe, God is light: sometimes* 1.281 for Gods countenance; so David prayeth God to lift up the light of his countenance upon him: some∣times* 1.282

it is taken for Christ, for his Apostles, for true* 1.283 beleevers; or it may be taken for the light of Gods Spirit, with which some were endued in the dayes* 1.284 of the Apostles, for the discerning of those who spake by the Spirit of God, from those who spake by a false spirit; therefore it was called the gift of* 1.285 discerning of spirits.

Thirdly, Light is taken for the light of the Scri∣ptures, leading us to God; Thy word is a lanthorne* 1.286 to my feet, and a light unto my pathes: for naturally our understandings are darke, onely God in mercy revealeth himself unto us by the light of the Scri∣ptures: Hence is it, that wee are advised both by that Evangelicall Prophet Isaiah, as also that be∣loved Apostle John, to walke in the light of the* 1.287 Lord.

Fourthly, Light is taken for comfort after the troublesome stormes of affliction: so the Prophet Micah, Rejoyce not against mee, O mine enemy: When* 1.288 I fall, I shall rise; when I sit in darknesse, the Lord shall be a light unto me. When Hamans plot was de∣feated, The Jewes had light and gladnesse, joy and ho∣nour;* 1.289 and saith David, Light is sowne for the righ∣teous,* 1.290 and joyfull gladnesse to them that are true of heart. Hence is it that the Prophet Isaich comfort∣eth the Church in the uberity of her children, by the promulgation of the Gospel; Arise, be en∣lightned,* 1.291 for thy light cometh, and the glory of the Lord is risen upon thee.

The first of these lights makes not for our pur∣pose, the three later may help us very much. If therefore the Spirit of God shineth upon our souls, it will clear our understandings to discerne God

in the light of the Scriptures; and if wee can see God in the light of the Scriptures, wee shall be sure to attain to the light of saving comfort, be∣cause the latter dependeth on the former: Thus the Eunuch, although his devotion led him to* 1.292 read the Scriptures, yet did hee not understand all that hee did read, till the Spirit sent Philip to ex∣pound it unto him, then went hee away rejoycing. Nor was it (saith Calvin) unprofitable for him to* 1.293 exercise his minde in places of Scripture more obscure, because by searching and studying there∣in, the sense of them, through the assistance of Gods Spirit, is to be attained unto. And by the way, Note the blinde condition of the Romish* 1.294 Laitie, who satisfie themselves with imbracing a∣ny doctrines of their Church, without searching the grounds thereof from the Scriptures, taking all upon the trust of others, and being content to goe without examining them by that touch∣stone.

But, to proceed, Our knowledge of God in this life is in part, that is, is imperfect, as the beholding of a man suddenly passing by, whose back-parts onely wee can look upon: our more fuller know∣ing God is reserved untill that time, in which we shall be made like unto him: When wee all, with o∣pen* 1.295 face, beholding as in a glasse the glory of the Lord, shall be transformed into the same image, from glory to glory, even as by the Spirit of the Lord. The bright∣nesse of this knowledge breaks forth in this life, when of sinners wee are made righteous by justifi∣cation; but attains not to its perfect heighth till wee are transformed into that image. Thus wee

passe from the glory of creation, to the glory of justification; and from the glory of being the sons of God, to the glory of being like unto God. Al∣luding hereunto is that of S. John, Beloved, wee are* 1.296 now the sons of God, yet it doth not appeare what wee shall be: but wee know, that when hee shall appear, wee shall be like him; for wee shall see him as hee is. In this life wee cannot, in the life to come wee shall receive the endowments of perfect beatitude, both in soule and body. Here wee may onely conceive him with the eyes of our mindes, but then we shall perceive him with the eyes of our bodies; Even with these same eyes (saith Job:) onely wee must* 1.297 grant, that corruption must first put on incorrup∣tion, for Flesh and bloud cannot inherit the king∣dome* 1.298 of God. Our bodies shall not then be earthy, animated onely by a soule, and separable from them, as now they are; but spirituall, all danger and cause of separation being done away by the Spirit of Christ quickning us. Nor yet may wee, with Origen, suppose that our bodies shall be aeriall, and not consist of flesh and bones; this repugneth Jobs confession: and our Saviours body after his resurrection was not a spirit, for that hath not flesh and bones, as his bodie had, which is* 1.299 an assurance that our very bodies shall rise again, though not fraile, as now they are; but, as Au∣gustine* 1.300 sheweth, they shall be spirituall; not that the flesh shall be abolished, but spirituall, because fully guided by the spirit, and vivified to a life, being without all sustenance, never to have end. And reason there is, why this our corruption should put on incorruption; for how else can

wee enjoy the incorruptible crowne of glory?* 1.301

By consequence therefore it must follow, that whilest wee are clothed with corruptible clay, Ex parte tantùm cognoscimus, modicum ex multo; Wee know but in part, and alas, lesse then wee ought; wee are not able to discern the pure and perfect vi∣sion of the Deity. Whilest we live in these earthy tabernacles, our primest knowledge of God in re∣spect of his incomprehensible Essence, is like the knowledge of a childe to a man of riper yeeres, weak and tender; for children have not sapienti∣am ad sensum, knowledge according to discretion. The perfectest light that wee have of God in this life may well be compared to a kingdom descryed by a small land-skip, here a citie, there a castle; here a village, there a mountain; here a forrest, there a river; here beasts, there men; all which are done with very little touches, to represent greater bodies: Even so our best knowledge of God is clouded and imperfect, and our brightest speculation admits of much weaknesse and imper∣fection, of many fogs and mists; yea, our know∣ledge in Theologie, and Divine mysteries is ob∣scure, and in part, quia fide nititur, because it is built upon faith: now that which reason cannot appre∣hend, faith doth beleeve; ideo{que} ex parte tantùm est scientia, our knowledge therefore must needs be in part, faith being the evidence of things not seen: Wee see (saith the Apostle) sed per speculum, as through a* 1.302 glasse, darkly; our knowledge at the best being like dim-sighted eyes, which see somewhat indeed of God through the glasse of the creatures, and Scri∣ptures; or at the most, by similitudes and figures,

by which God exhibiteth himselfe to such as are most in favour with him, as to the Apostle Paul,* 1.303 when hee was taken up into the third heaven; and to S. John, in Patmos in the Spirit.

Object. But some may object, and say, If wee see God thorow a glasse, then wee see him cleerly: Spe∣culum enim non rei imaginem, sed rem ipsam ocu∣lis exhibet; A glasse doth not set forth to us the image of the thing, but the thing it selfe.

Sol. True, a glasse doth demonstrate the thing it selfe to the eye; yet so, that still it is per radium non directum, sed reflexum, by a ray or beam not di∣rect, but reflexed; and therefore not properly, clearly, and distinctly; but at a distance, obscure∣ly and confusedly: and such is our knowledge of God and divine mysteries in this mortall life, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as through a glasse darkly, per speculare, as through spectacles, which, you know, make things legible and visible which before were not, and that, per medium obscurum, & similitudinem umbro∣sam; or, as the Apostle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in a riddle; or, as in my Text, per cancellos, per transennam, as tho∣row grates or lattesses, which is a Metaphoricall speech borrowed from merchants, or trades-men, qui per cancellos vimineos expandunt mercaturas, who thorow grates or lattesses expose their wares for sale, and to be viewed by such as passe along, non propè, sed procul; non distinctè, sed confuso modo: not nigh at hand, but at a distance; not distinctly, but confusedly. And thus Almighty God manifest∣eth himselfe to us in this life, not really and fully apparent, but as from behind a wall, as thorow grates or lattesses.

And yet not altogether so obscurely, as that no knowledge can be had of him, but that a true Christian, by the eye of unblemished faith, may be assured that there he stands; for, saith his Spouse, Behold, hee standeth behind our wall: which is the fourth Generall of the Text.

Behold, hee standeth behinde our wall, hee looketh forth, &c.

By the way (I pray) observe, that this word [behold] is not to be understood in this place as a note of attention, but of demonstration, quasi Ec∣clesia digito monstravit, quem corde dilexit; as if his Spouse pointed him out with her finger, whom she loved in her heart: Behold, he standeth, &c.

Quest. But how is his Spouse assured of his voice and presence?

Resol. Per visibilia invisibilem: by things vi∣sible and audible, shee is ascertained that it is onely hee; for shee is assured, that it is his voice that* 1.304 knocketh, and calleth to her to open unto him; she is assured that shee seeth him in the variety and beauty of the creatures; shee is assured that shee heareth him in the book of the Scriptures; shee is assured that shee feeleth him in the checks of her conscience; shee is assured that shee smelleth him* 1.305 in the fragrancy of his graces; and shee is assured that shee tasteth him in the sweetnesse of his word, which the Apostle Peter calleth sincere milk: and* 1.306 the Apostle Paul, the good word of God. These are the windows thorow which God shineth inwardly upon her soul: Haec quasi speculum Creatorem suum repraesentant; God through these manifesteth him∣selfe so farre unto her, as shee is able to apprehend

him in them and by them. Ex effectibus Dei de∣monstrari* 1.307 potest Deum esse, licèt per eos effectus non possimus eum perfectè cognoscere secundùm suam Essen∣tiam; By the works of God it is evident that there is a God, although even by those works wee cannot perfectly discern his Essence. Yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what may be known of God by the light of nature, is manifested in the creature; as that there is a God, that there is but one God, that hee is Eternall, Omnipotent, the sole Creator of heaven and earth, and all therein; that hee is most holy, most wise, and most just, the rewarder of the godly, and the punisher of the wicked: But yet this light of nature is not of it selfe sufficient, unlesse it be holpen by a supernaturall light: For, Non potuerint Gentiles per solum naturae lumen unum agnoscere solum esse Deum: the Heathen by the dim light of nature were not able to know that this God is but One.

To those therefore, whom the holy Spirit ma∣keth to discern God, the same Spirit conferreth the spirit of wisdome and sanctified knowledge, by means whereof they doe see God: Hence that speech of Christ, Hee that seeth mee, seeth my Father* 1.308 also; scil. opere Spiritûs sancti, namely, by the work of the holy Ghost. On the contrary, they, the eyes of whose soules the holy Ghost hath not en∣lightned with the saving beams of divine truth, can never see or know the Father in the Son.

As then none is said to touch Christ, when the* 1.309 multitude thronged him, save onely shee who had the bloudy issue; so none is properly said to see Christ, save onely such, in whom the holy Ghost

hath wrought faith to beleeve him and his word, for it is impossible without faith (which is the eye of the soule) either to see him, or know him; and according to each mans faith, so shall it be unto him.

For we must know, that there is a twofold sight,

• 1. Of the body.
• 2. Of the minde.

1. The eye of the body cannot see God, for he is invisible, his Essence is spirituall; and if a man cannot see his own spirit, much lesse can hee see God, who is the Father of spirits. Now if it be ob∣jected,* 1.310 that Moses and Abraham saw God. I an∣swer, that they saw not his substance, hee only ap∣peared in similitudes, by which hee testified his presence. But Job saith, In my flesh I shall see God,* 1.311 and mine owne eyes shall behold him. Answ. By God in that place is meant the second person of the Tri∣nity, who being God, was incarnate, and so God may be seen in Christ. But Paul saith, that we shall see God face to face. Answ. God hath not members* 1.312 as we have; but this is spoken per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ac∣cording to our humane capacitie; and the mean∣ing is, that we shall have such a full knowledge of God, as wee have of him whom wee do see face to face. But shall our eyes serve us for no use in heaven? Ans. Yes: with them wee shall behold the glorious Saints, and Christ our Judge and Re∣deemer, glorified in his humane nature, whom to* 1.313 behold yeelds unconceivable comfort.

2. The second is the sight of the minde, which in this life is imperfect, and only seeth God in his works and word, &c. by which wee may gather

the great love of God towards us, in exhibiting himselfe so farre: but that perfect sight which the minde shall then have of God, is reserved till here∣after, when seeing him, wee shall be transformed into his image.

This sight of the minde which properly is cal∣led the soule, is twofold:

First, Simple; as when a man sees a thing abso∣lutely, and as it is in it selfe: thus God cannot be seen, by reason of his Immensity, filling all places.

Secondly, Comprehensive; namely, when a man seeth God so farre forth as hee is capable of the knowledge of him: and in this sense wee shall see God perfectly in the world to come, and be filled with the fruition of his presence, as a vessell may be filled with the water of the sea, though it hold not all the water of the sea.

In this comprehensive manner, as the Spouse of Christ is sure that shee seeth him, so is shee sure also that shee heareth him; for, saith shee, in the verse preceding the Text, Behold, the voice of my Be∣loved: shee was a partaker of the first resurrecti∣on, and so heard his voice, which enlivened her* 1.314 soule; and shee was sure that it was his voice in∣deed, and not a strangers, their often mutuall con∣ference had given her an exact knowledge there∣of: As then the true Spouse of Christ can onely rightly discern Christs voice; so, whosoever hath not plighted his faith to him, knowes it not from the voice of a stranger, and so may soon be delu∣ded, as may appeare by Ahab, giving credit to the lying spirit in the mouthes of his false prophets.* 1.315

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Object. But some may object that saying of Christ, No man knoweth the Son, but the Father: nei∣ther* 1.316 knoweth any man the Father, save the Son, and hee to whomsoever the Son will reveal him.

Sol. The words are to be understood compa∣ratively; that is, as the knowledge of the Son is originally in God the Father, and it is by the Fa∣thers revealing of the Son, that any come to know the Son, that is, to beleeve in his Name: so the knowledge of the Father is originally in the Son, and it must be by the Sonnes revealing of the Fa∣ther, that any can come to know him. Excel∣lently therefore saith Chrysostome, None know the* 1.317 Father with that knowledge with which the Son knoweth him, that is, fully to obey him and in all things perfectly to conforme to his will, which is knowledge unto salvation. Of this perfection of knowledge, which is solely in Christ, the best of Gods children come short in this life: 'Tis true, they know him, and see him, but here it is weakly and imperfectly, as from behinde a wall. Or thus: As by seeing a piece of coine, a man may know whose coine it is by the image and super∣scription engraven thereon; so the Spouse of Christ knoweth whose image is engraven in the heavens, and who that is that shewes himselfe in the windowes of the Scriptures, and in the grates of Conscience. Or thus: As by seeing a picture, a man may know whom it represents, especially if there hath been any former acquaintance; so the Church (which is Christs Spouse) seeing the face of God in the light of the Scriptures, and the beauty of the Creatures, exactly knowes whose it

is. So that, unlesse our faith be turned into infide∣lity, and the light of our understanding into the darknesse of ignorance, wee cannot but see him who sanctifies his Church, who softens our hearts, who quickens us by his Spirit, and who enlighten∣eth our soules by driving away the foggy mists of our naturall blindnesse.

And here, give me leave to make a little digressi∣on, and, I hope, not altogether impertinent. Be∣hold, hee standeth behinde our wall: Some by wall* 1.318 would understand mans incredulity, as having re∣ference to that of the Prophet Isaiah, Your iniqui∣ties* 1.319 have separated twixt you and your God, and your sins have hid his face from you. Others understand that thick cloud which was between God and the Israe∣lites* 1.320 at the giving of the Law, ex qua procedebant coruscationes, adeo ut Israelitici tremuêre, out of which went fearfull lightnings, which made the Israe∣lites to tremble. Others, the ceremoniall Law, which was afterwards abrogated, when the partiti∣on* 1.321 wall was broken down. Others, the Prophets, who mystically set forth Christ to come. Others, the humanity of Christ; so saith S. John, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Word was made flesh; O blessed salve to* 1.322 clear our sight! Take wee all, or either of these,* 1.323 and they set forth the love of him who is, or at least should be, the joy of our hearts, and the de∣sire of our eyes. Nor may it be thought vain-glo∣rious presumption if I interpose mine opinion: By wall therefore I understand protection and safety wrought by a prudent and faithfull Magistracie, such Magistrates being as walls and bulwarks to preserve a people from ruine and desolation, inten∣ded

by the subtill plots of cunning Ahithophels,* 1.324 bloud-thirsty Hamans, and idolatrous Amaziah's. And if wee take it in this sense, wee cannot but ac∣knowledge, that God hath stood for our good be∣hinde our wall, in that hee hath made our vigilant Patriots to be to us as David and his servants were to Nabal and his servants, a wall both by night and* 1.325 by day: And because they have laboured to take* 1.326 forth the precious from the vile, therefore hath the Lord made them unto his Church as a fenced bra∣sen* 1.327 wall. What although men fight against them, yet they shall not prevail: for God, by the mouth of his Prophet Jeremiah, hath promised, that hee will be with them, to save them, and deliver them:* 1.328 yea, hee will deliver them out of the hand of the wick∣ed, and redeem them out of the hand of the terrible. So that wee may well sing that song of Isaiah, Wee* 1.329 have a strong citie, salvation will the Lord appoint for walls and bulwarks. Open yee the gates, that the righte∣ous nation which keepeth the truth may enter in. Yea, wee may justly say, that the Lord hath been both to them and us a wall of fire round about, and will be* 1.330 the glory in the midst of his people.

And now I come to the fifth or last Generall of my Text; namely, that the Spouse of Christ, be∣ing assured that thus she doth see him, may rejoice with comfort, and be ravished with desire of a greater union and communion with him.

This doth consummate whatsoever tends to the perfection of happinesse: In it wee are to observe two things;

1. That to see God yeelds comfort to the god∣ly in this life.

2. That to be made one with God crowns all with eternall felicitie.

First, That to see God yeelds comfort to the godly, not to the divels and reprobate; for their sight shall be their sorrow: they shall indeed see him, not as their Saviour, but as their Judge, to sentence them to eternall punishment: Every eye* 1.331 shall see him, they also which pierced him; but yet, as it followeth, they shall waile because of him: their sight shall rather afright them, then any way mini∣ster the least crum of comfort to them.

1. That therefore wee may see God with com∣fort, Mark we what Christ teacheth; wee must be* 1.332 pure in heart: Now hee is said thus to be pure, whose heart mindeth not unchaste things; so Chry∣sostome.* 1.333 Or he is said to be pure, whose heart is al∣wayes free from malice, and continually addicted to temperance; so the same Father. Calvin stileth* 1.334 that heart pure, which is not crafty or deceitfull. Perkins calleth that heart pure, which is first truely* 1.335 humble in sense of sins past, resolving ever after to live more holily, and not to sin against God any longer wilfully: Secondly, which testifieth this humilitie, by labouring exact obedience to the will of God; for a pure heart, and a wicked con∣versation cannot stand together. A resolution therefore not to sin, is an evident mark of a sancti∣fied soule, and of a pure heart, which shall see God.

2. That wee may see God with comfort, wee must endeavour to draw neer God now in this time of grace; for the neerer wee are thus to him, the cleerer wee shall discern him: which that wee

may doe, wee must set God alwayes before our* 1.336 eyes; and remember, that whatsoever wee think, speak, or doe, or wheresoever wee are, we alwaies are in his sight; Walk we therefore before God, and* 1.337 be wee perfect was Gods precept to Abraham. O that all called to eminent places would remember this!

3. That we may see God with comfort, use we the means ordained by God; that is, frequent wee his house; there God manifesteth his presence most gloriously. It was Davids prayer to God, that hee might not be debarred the beholding of the beauty of the Lord in his house, and enquiring in* 1.338 his temple. The like respect have wee to his word and sacraments; for in those hee manifesteth his beauty as well as in his Sanctuarie: receive wee them as pledges of his love and goodnesse towards us, and they shall be as a ladder, by which we may ascend to perfect happinesse.

4. Remember wee what an horrour it is not to see God: now God is said to hide himselfe from the wicked. As then the sight of Davids face was the light of Israel; so is the sight of Gods face the* 1.339 light of his chosen, In his presence is life, and in his* 1.340 light wee shall see light: yea, In his presence is fulnesse of joy, and at his right hand are pleasures for evermore. The Queen of Sheba reckoned Solomons servants happy, because they did stand before him, and hear* 1.341 his wisdome: so and much more happy are the children of God, who stand before him continu∣ally, and see his glory. If Moses was happy in that hee saw Gods back-parts; or the disciples of Christ, who saw his glory in his transfiguration:

O, what joy shall it be to the Spouse of Christ to see her beloved clothed with robes of Majestie! O! say wee then, as sometimes Moses said to God in behalfe of himself and the whole congregation, If thy presence goe not with us, carry us not hence: For* 1.342 wherein shall it be known that wee thy people have found grace in thy sight? Is it not in that thou goest with us in this vale of misery, and wildernesse of woe? And pray wee, with David, that the Lord would cause his face to shine upon us, and lift up* 1.343 the light of his countenance; for his face is favoura∣ble, it rejoyceth the heart, it reviveth the soul, and* 1.344 is as the dew upon the tender grasse.

To conclude this point; This cannot but mini∣ster great comfort to the godly, in that, although after many reproaches in this life, God only look∣eth upon them as thorow a glasse, yet hereafter they shall be sure to behold him face to face: Wherefore, Hear yee the word of the Lord, you that* 1.345 tremble at his word: your brethren that hated you, and cast you out for my Names sake, said, Let the Lord be glorified: but hee shall appear to your joy, and they shall be ashamed.

Our second point was, That to be made one with God by an holy union, crowns all with eter∣nall felicity.

The chiefest and most ardent desire of the faith∣full here, is to gain assurance of eternall happinesse hereafter: this Christ hath promised, and this hee will make good, when the day of his espousals shall come, which also is at the day of judgement. 'Tis true, this is the time of their wooing, in which the Spouse knowes her Beloved but in part; but then

shee shall know him as hee is, for she shall be made one with him, all glorious within. In this life hee* 1.346 gives her evident testimonies of his more ardent love, as the gift of regeneration, of obedience to his will and word, of faith to beleeve his promi∣ses, of confidence to relie on him for protection in times of danger, and of prayer to importune him fervently: Adde to these the knowledge of reconciliation, the inward comforts of his Spirit in times of temptation, and strength to persevere in times of fiery triall. These graces hee bestow∣eth, as pledges of his love, onely on his Spouse, and shee as highly priseth them.

Nor doth Christ bestow all his favours onely on his chosen; but, as hee that is a suiter to a wo∣man giveth some gifts to houshold servants, yet keepeth his prime jewels of value onely for her on whom his love is fixed: so Christ bestoweth com∣mon favours even on the wicked, thereby making known his riches; yet his choice and selected gra∣ces, and the enjoyment of his love, hee solely re∣serveth for his beloved Spouse, who affectionately locks them up in the closet of her heart: so that shee seemeth to speak in the words of Mephibosheth (when David returned safe from battell) concern∣ing Ziba; Let him take all, forasmuch as my lord the king is returned again in peace unto his own house: So shee, as undervaluing all earthly things in compa∣rison of the enjoyment of Christ his presence and graces, Let whoso will take all these, only let me enjoy my Beloved, and let my soule be filled with the graces of his Spirit.

And no marvell that the soules of Christians are

thus ravished with the desire of an union with Christ, which (Paul saith) is best of all, in regard of that felicity wherewith both soule and body shall then be dignified in the new Jerusalem, that heavenly Canaan:

First, In regard of the felicitie of the body, which consisteth in its change (after the generall resurrection) from being a corruptible body, to be a glorious body; for that which is now cumber∣some, and infested with many miseries, subject to mutation, vexed with diseases, defiled with cor∣ruption, and replenished with innumerable calami∣ties, shall then be made most glorious, perfect, e∣ver durable without mutation, it shall be freed from a decaying estate, and placed in an ever-flou∣rishing condition; yea, the whole body shall be glorified, and being glorified, shall be filled with all fulnesse of contentment; eyes, ears, mouth, nose, hands, and heart with unutterable sweetnesse: They* 1.347 shall be abundantly satisfied with the fatnesse of thy house, and thou shalt make them drink of the river of thy pleasures: besides, death shall have no domini∣on over it, for the just shall live for ever. Christ setting forth the felicity of the righteous, saith, that the righteous shall shine forth as the Sun in the king∣dome* 1.348 of their Father; which proves the glory of their bodies. Et quanta tunc erit gloria animarum, quando Solis habebit claritatem lux corporum? How gloriously shall their souls be invested, when their bodies shall shine like the Sun in the firmament? which is the second part of a Christians felicitie.

Secondly, In regard of the felicitie of the soule; and this consisteth chiefly in visione Dei beatifica,

in the beatificall vision of God; Haec sola summum* 1.349 est bonum, this is the chiefest good: This also St. Paul averreth, when he saith, that we shall see God face to face: The like also doth S. John, when hee saith, that we shall see him (qualis est) as he is: and the rea∣son is, because Ibi tota erit virtus, videre quod ames;* 1.350 & tota felicitas, amare quod videas: ibi beata vita in suo fonte bibitur, ubi veritatis visio clarissimè aperitur. All the contentations in the world are but as small sparkles sent forth from God, in whom they are most perfect and excellent: All the perfections of his creatures are more perfect in him then they are in themselves: whoso then enjoyeth the pre∣sence of God, hath full felicity presented to him at once, so that hee cannot wish for any good, but there he findeth it in its full perfection; yea, what∣soever deserveth love or admiration: All the fa∣culties of the soule, and all the senses of the body shall be satisfied with the fruition of the presence and glory of God. In a word, God shall be uni∣versall happinesse to all his elect; for, by enjoying his presence, they shall also enjoy whatsoever is delightfull: by enjoying his presence, they shall know the secret judgements of God, which are a great depth: by enjoying Gods presence, they shall love God above all, and their fellow-saints equally as themselves, and for the same causes for which they are themselves beloved of God: by enjoying Gods presence, they shall rejoyce at their owne happinesse, for they shall enter into their Masters joy. It is not said, that the joy of their Master shall enter into them, because no created heart can receive the fulnesse of this joy; but they

shall enter into the joy of their Master. Lastly, by enjoying Gods presence, they shall, with the holy Angels (whom Augustine calls Hymnidici chori)* 1.351 praise God without ceasing, with a perfect heart, freely; so the Psalmist, Blessed are they that dwell* 1.352 in thy house, they will be still praising thee. To summe up all together; In this beholding of Gods face, the saints shall know the power of God the Father, the wisdome of God the Son, and the goodnesse of God the holy Ghost, which is the joy of An∣gels, which is the reward of eternall life, which is the glory of the blessed spirits, the new Jerusalem, the perfection of blisse, and that peace which pas∣seth all understanding; by vertue whereof they shall praise God, and praising him love him, and loving him possesse him, who is the inheritance of his people; witnesse his promise to Abraham, I will* 1.353 be thine exceeding great reward. O! say we all then, O Lord, thou art in thy selfe exceeding great, and therefore thou must needs be an exceeding great reward: It is life everlasting to see thee, it is life* 1.354 everlasting to know thee, and whom thou hast sent, Je∣sus Christ. If then the wise men rejoyced to see Christ in the manger, what joy will it be to see him in his glory? If old Abraham rejoyced to see* 1.355 the day of Christ yet afarre off (for hee rejoyced through hope that he should see it by understand∣ing it) and hee saw it, then which, what greater joy could be expressed? for, if they rejoyce who have their bodily eyes opened, what joy doth the unutterable light of the soule bring? If a bride re∣joiceth, not onely when she hears the voice of her bridegroom, but more affectionately when shee

enjoyeth his presence, because they twaine shall be one flesh; Or, if a loving wife rejoiceth when her husband returneth safe after a long and tedious journey: So and much more doth the soule of a Christian rejoice, when shee is united to Christ her head.

Thus you see what inexpressible consolation this union of Christ yeeldeth to all the children of the first resurrection: First, in that they shall be so changed, as that they shall be made capable of e∣ternall glory. Secondly, in that death shall no more be terrible, because their bodies shall be no more sinfull.

And herein the godly differ from the wicked in three respects:

1. In the Causes: for the wicked shall indeed rise, but it is by reason of Gods summons, when the trumpet shall blow, and all must of necessity appeare; whereas the godly rise to be united to their head Christ Jesus.

2. In the Manner: for the wicked rise with horrour and griefe; whereas the godly rise with joy and comfort.

3. In the End: for the wicked rise to eternall confusion; whereas the godly rise to everlasting glorification: They that live in Christ shall sleep in Christ, and such as sleep in Christ, God will bring* 1.356 with him, and they shall be ever with him.

Lastly, This union of the godly with Christ shall be glorious in regard of their cohabitation: for the wicked, after sentence pronounced by Christ (who then shall sit as Judge,) shall be hurled into hell, a place loathsome and grievous, because

of that stinke which never shall be abated, and be∣cause of that pain that never shall be ended: where∣as the godly shall be enthronized in a kingdom pre∣pared for them from the beginning of the world, which is a kingdome of blisse, in which they shall live e∣ternally.

So then, as the pains of the one place are univer∣sall, so are the pleasures of the other universall also: Pain and pleasure in this life are temporall, in the other they are eternall; and as the torture of the one (in regard of the losse of Christs presence) is in∣expressible, so the comfort of the other (in the fru∣ition of his presence) is unconceivable. With old Simeon then, who rejoiced to embrace Christ in his arms at the time of his presentation, let all true∣hearted professors rejoice, in that Christ will pre∣sent them to his Father when the time shall come for their glorification: In the mean time, while we see him standing behinde our wall, let us sing with that old Simeon, Lord, now lettest thou thy servant de∣part in peace, for mine eyes have seen the Prince of peace, thy salvation.

FINIS.

Notes

• * 1.1

  Lyra.
• * 1.2

  Ephes. 2. 12.
• * 1.3

  Psal. 14. 1. & 53. 1.
• * 1.4

  Psal. 10. 11.
• * 1.5

  Ver. 13.
• * 1.6

  Psal. 73. 11. Job 21. 14, 15.
• * 1.7

  Ezek. 8. 12.
• * 1.8

  Tit. 1. 16.
• * 1.9

  Supra.
• * 1.10

  Aquin. 1. qu. 2. art. 2.
• * 1.11

  Psal. 8. & 19. & 104. & 135. & 136. & 147. & 148.
• * 1.12

  Acts 17. 28.
• * 1.13

  2 Kin. 17. 16.
• * 1.14

  Rom. 2. 15.
• * 1.15

  Psal. 58. 11.
• * 1.16

  Exod. 15. 3.
• † 1.17

  Exod. 6. 3.
• * 1.18

  Mal. 1. 6.
• † 1.19

  Luk. 1. 35.
• * 1.20

  Acts 2. 4.
• a 1.21

  Mal. 3. 6.
• b 1.22

  Psal. 33. 11.
• c 1.23

  Jer. 23. 24.
• * 1.24

  Rom. 11. 33.
• * 1.25

  Eph. 3. 18, 19.
• * 1.26

  John 17. 3.
• * 1.27

  Jer. 23. 24. Psal 139 7. &c.
• d 1.28

  Psal. 147. 5.
• e 1.29

  Deut. 9. 29.
• f 1.30

  Exod. 2. 5, 6.
• g 1.31

  Eccles. 5. 2. Psal. 19. 1, 6.
• * 1.32

  Acts 14 17.
• * 1.33

  1 Cor. 3. 16.
• * 1.34

  Coloss. 2. 9.
• * 1.35

  Isa. 6. 2.
• * 1.36

  Hom. 14. in Jo∣han. Dialog. tit. Im∣mutabilis.
• * 1.37

  Epist. 12. a•• Paulin.
• * 1.38

  Rev. 21. 18 &c.
• * 1.39

  Ludovic. Grata∣nensis lib. 1. duc. peccat.
• * 1.40

  1 John 4. 12. 1 Tim. 6. 16.
• * 1.41

  Job 9 11. & 23. 8, 9.
• * 1.42

  Isa. 45. 15.
• * 1.43

  Greg. in Hom. in Ezek.
• * 1.44

  Idem.
• * 1.45

  Greg. in Moral.
• * 1.46

  Bern. in consi∣derat. Dei.
• * 1.47

  Hug. Card. lib. 1. de clav. ani.
• * 1.48

  Exod. 3. 6.
• * 1.49

  Gen. 3. 8.
• * 1.50

  Note.
• * 1.51

  Mark 9. 6.
• * 1.52

  Luk. 5. 8.
• * 1.53

  Job 34. 21, 22.
• * 1.54

  Cassiod. lib. 4. Epist. 8.
• * 1.55

  Exod. 34. 30.
• * 1.56

  Heb. 12. 29.
• * 1.57

  2 Chro. 6. 18.
• * 1.58

  Exo. 33. 18, &c. Bibl. Interlin.
• * 1.59

  By Voice.
• * 1.60

  Exod. 19. 16.
• * 1.61

  Jer. 46. 10.
• h 1.62

  John 12. 28, 29.
• * 1.63

  1 King. 19. 11, 12.
• * 1.64

  Note. Psal. 68. 33.
• * 1.65

  Psal. 50. 18, 21.
• * 1.66

  Deut. 4. 12, 15, 16.
• * 1.67

  Acts 19. 34.
• * 1.68

  Revel. 2.
• * 1.69

  Rom. 10. 17. Heb. 11. 6.
• * 1.70

  1 Sam. 3. 10.
• * 1.71

  Eze. 33. 30. &c.
• * 1.72

  Mal. 3. 1.
• * 1.73

  Isa. 40. 18.
• * 1.74

  ver. 17.
• a 1.75

  Joh. 4. 23.
• b 1.76

  1 Cor. 2. 14.
• * 1.77

  Rom. 1. 23. &c.
• * 1.78

  By the book of the Creatures.
• * 1.79

  Psal. 8. 3.
• * 1.80

  Gen. 1. 26.
• * 1.81

  Isa. 64. 8.
• * 1.82

  Psal. 100. 3.
• * 1.83

  Gen. 2. 7.
• * 1.84

  Gen. 1. 26, 27.
• * 1.85

  Tilen. de imag. Dei, in hom. thes. 8.
• * 1.86

  u••sin. Cat.
• * 1.87

  Psal. 127. 3.
• * 1.88

  Psal. 139. 14, 15, 16.
• * 1.89

  Joh 3 6.
• * 1.90

  Gen. 2. 7.
• * 1.91

  Psal. 119. 33. Job 10. 11.
• * 1.92

  2 Mac. 7. 22, 23.
• * 1.93

  2 Pet. 3. 7.
• * 1.94

  1 Cor. 15. 50.
• * 1.95

  Mayer. in loc.
• * 1.96

  Col. 1. 15.
• * 1.97

  Heb. 1. 3.
• * 1.98

  Psal. 49. 20.
• * 1.99

  1 John 3. 2.
• e 1.100

  Psal. 50. 23. Josh 7. 19, 20.
• f 1.101

  Rev. 7. 15.
• g 1.102

  Num. 20. 12.
• * 1.103

  1 Pet. 4. 16.
• * 1.104

  Dan. 4. 30.
• * 1.105

  Psal. 50. 10, 11, 12.
• * 1.106

  Rev. 2. 10.
• * 1.107

  Isa. 28. 5. Matth 25. 21.
• * 1.108

  Isa. 64. 4. 1 Cor. 2. 9.
• * 1.109

  Psal. 8. 3.
• * 1.110

  Psal. 19. 1.
• * 1.111

  Psal. 19. 2.
• * 1.112

  Psal. 19. 5.
• * 1.113

  Vers. 5, 6.
• * 1.114

  Vers. 6.
• * 1.115

  1 John 1. 5.
• * 1.116

  Jam. 1. 17.
• * 1.117

  Philip. 3. 19.
• * 1.118

  Col. 3. 1.
• * 1.119

  Jam. 3. 17.
• * 1.120

  Vers. 15.
• d 1.121

  Jer. 8. 2. Zeph. 1. 17.
• e 1.122

  Job 18. 17. Isa. 26. 14.
• f 1.123

  Col. 3. 3, 4.
• * 1.124

  Hebr. 4. 16.
• * 1.125

  Chrysost.
• * 1.126

  Isa. 54. 7, 8.
• * 1.127

  Job 38. 31. &c.
• * 1.128

  Matt. 13. 43.
• * 1.129

  Gen. 3.
• * 1.130

  Isa. 1. 3.
• * 1.131

  Ecclus 43.
• * 1.132

  Ver. 31.
• * 1.133

  Lev. 11. 41, 42.
• * 1.134

  Rom. 1. 20.
• * 1.135

  1 John 4. 12.
• * 1.136

  Rom. 1. 19.
• * 1.137

  Lib. 10. Hist. Nat.
• * 1.138

  Exod. 8. 19.
• * 1.139

  Vel palpando in∣veniri potest Deus, Tilen.
• * 1.140

  Psal. 111. 2.
• * 1.141

  By the booke of the Scriptures.
• * 1.142

  Psal. 147. 20.
• * 1.143

  1 Cor. 2. 14, 15.
• * 1.144

  Acts 9. 18.
• * 1.145

  Rev. 3. 18.
• * 1.146

  Observat. Tilen. de orig. sac. Scrip. Thes. 35.
• * 1.147

  2 Tim. 3. 16.
• * 1.148

  Jer. 36. 23.
• * 1.149

  1 Mac. 1. 56, 57.
• * 1.150

  Pro libito mu∣tare, vel adde∣re, demere quic∣quam. Crashaw on Romes forgeries.
• * 1.151

  2 Pet. 1. 20, 21.
• * 1.152

  2 Pet. 3. 16.
• * 1.153

  Vers. 17.
• * 1.154

  Heb. 4. 12.
• * 1.155

  Isa. 9. 6.
• * 1.156

  Isa. 45. 1.
• * 1.157

  1 King. 13. 2.
• * 1.158

  1 Tim. 4. 1, 2.
• * 1.159

  2 Pet. 3. 3.
• * 1.160

  1 Cor. 2. 12, 13.
• * 1.161

  2 Pet. 1. 19.
• * 1.162

  Phil. 3. 15.
• * 1.163

  Hebr. 6. 9.
• * 1.164

  James 1. 21.
• * 1.165

  John 5. 17, 32, 36.
• * 1.166

  Vers. 39.
• * 1.167

  Acts 17. 11.
• * 1.168

  Rom. 5. 4.
• * 1.169

  Matth. 7. 27.
• * 1.170

  Cant. 6. 2.
• * 1.171

  Matth. 11. 25.
• d 1.172

  Ezek. 47. 3, 4, 5.
• e 1.173

  Heb. 5. 12, 13.
• * 1.174

  Jer. 2. 13.
• * 1.175

  Isa. 12. 3.
• * 1.176

  Eccles. 8. 1.
• f 1.177

  1 Cor. 2. 7.
• g 1.178

  Prov. 1. 7.
• h 1.179

  1 Cor. 1. 20, 21.
• i 1.180

  Job 28. 17.
• * 1.181

  Psalm 139. 1. ad 14.
• * 1.182

  Eccles. 12. 14.
• * 1.183

  Matth. 6. 4.
• * 1.184

  Isa. 3. 9.
• * 1.185

  Luke 8. 17.
• * 1.186

  Psal. 119. 64. Psal. 85. 10.
• * 1.187

  Psal. 57. 10.
• * 1.188

  Isa. 66. 2.
• * 1.189

  Ps. 145. 15, 16.
• * 1.190

  Job. 38. 41.
• * 1.191

  Isa. 65. 13, 14.
• * 1.192

  Jer. 39. 12.
• * 1.193

  Ver. 17, 18.
• * 1.194

  1 Pet. 5. 7.
• * 1.195

  John 14. 2.
• * 1.196

  Luke 12. 32.
• * 1.197

  1 Pet. 1. 4. & 5. 4.
• * 1.198

  1 Cor. 2. 9.
• * 1.199

  Psal. 119. 105.
• * 1.200

  Eccles. 11. 7.
• * 1.201

  1 John 2. 8.
• * 1.202

  In the dayes of Queen Mary.
• * 1.203

  Ephes. 5. 14.
• * 1.204

  1 Sam. 3. 1.
• * 1.205

  Rom. 13. 12.
• * 1.206

  Psal. 79. 11.
• * 1.207

  Psal. 27. 1.
• * 1.208

  John 8. 12.
• * 1.209

  1 John 1. 5.
• * 1.210

  Pro. 4. 18, 19.
• * 1.211

  Isa. 8. 20.
• * 1.212

  Exod. 28. 36.
• * 1.213

  2 Pet. 1. 21.
• * 1.214

  Psal. 119. 99.
• * 1.215

  2 Pet. 1. 16.
• * 1.216

  Ver. 19.
• * 1.217

  1 Cor. 1. 23.
• * 1.218

  2 Cor. 2. 16.
• * 1.219

  1 Cor. 1. 21.
• * 1.220

  2 Cor. 4. 7. Luk. 10. 16.
• * 1.221

  Deut. 4. 5, 6.
• * 1.222

  Col. 3. 16.
• * 1.223

  John 8. 56. Gen. 49. Isa. 7. 14. Jer. 33. 15. Mal. 4. 2.
• * 1.224

  Qui fidei ore panem hunc man∣ducant, ei tan∣quam membra uniantur, Ti∣len. de Coen. Dom. Thes. 21.
• * 1.225

  Cornel. à Lap.
• * 1.226

  By the book of Conscience.
• * 1.227

  Conscientia est syllogismus pra∣cticus ex lege, Ursin.
• * 1.228

  Rom. 2. 15.
• * 1.229

  Tilen.
• * 1.230

  Revel. 3. 7.
• * 1.231

  Acts 16. 14.
• * 1.232

  Vers. 31.
• * 1.233

  Acts 2.
• * 1.234

  Matth. 16. 19.
• * 1.235

  Ezek. 11. 19.
• * 1.236

  Job 23. 16.
• * 1.237

  2 King. 22. 19.
• * 1.238

  Zech. 7. 11, 12.
• * 1.239

  Jer. 31. 19.
• * 1.240

  Acts 26. 28.
• * 1.241

  Acts 24. 25.
• * 1.242

  Tilen.
• * 1.243

  Acts 24. 16.
• * 1.244

  Lupus hic Ben∣jamin ovi caput submisit, Hie∣ron. Epist. 3. Note. Aug. de Doctr. Christ. proleg.
• * 1.245

  1 Tim. 3. 9.
• * 1.246

  1 Sam. 25. 32.
• * 1.247

  Gen. 3. 8.
• * 1.248

  1 Sam. 24. 5.
• * 1.249

  2 Sam. 24. 10.
• * 1.250

  Psal. 32. 3.
• * 1.251

  Eccles. 8. 11.
• * 1.252

  Job 13. 26.
• * 1.253

  Psal. 139. 7.
• * 1.254

  Psal. 30. 7.
• * 1.255

  Matth. 26. 75.
• * 1.256

  Matt. 27. 3, 4, 5.
• * 1.257

  Q••••d minimè sin•• benignae.
• * 1.258

  Rom. 2. 15.
• * 1.259

  Isa. 3. 21.
• * 1.260

  1 Thess. 5. 19. Revel. 3. 20.
• * 1.261

  Psal. 51. 1.
• * 1.262

  Psal. 38. 3, 4.
• * 1.263

  Isa. 3. 9.
• * 1.264

  Eph. 4. 18, 19.
• * 1.265

  Rev. 6. 15. ad finem.
• * 1.266

  Zech. 5. 7, 8.
• * 1.267

  Gen. 4. 14.
• * 1.268

  Pro. 28. 1.
• * 1.269

  Prov. 18. 4.
• * 1.270

  Numb. 32. 23▪ Pro. 13. 21.
• * 1.271

  1 Sam. 3. 11. 2 King. 21. 12.
• * 1.272

  Pro. 6. 10.
• * 1.273

  Mark 9. 44. Isa. 57. 20.
• * 1.274

  Psal. 2. 5.
• * 1.275

  Exod. 3. 6.
• * 1.276

  Cap. 40. 34.
• * 1.277

  1 King. 19.
• * 1.278

  Mark 9. 3.
• * 1.279

  2 Kin. 6. 16, 17.
• * 1.280

  Gen. 1. 14, &c.
• * 1.281

  1 John 1. 5.
• * 1.282

  Psal. 4. 6.
• * 1.283

  Luk. 2. 32. Matth. 5. 14.
• * 1.284

  Ephes. 5. 8.
• * 1.285

  1 Cor. 12. 10.
• * 1.286

  Psal. 119. 105.
• * 1.287

  Isa. 2. 5. 1 John 1. 7.
• * 1.288

  Micah 7. 8.
• * 1.289

  Esth. 8. 16.
• * 1.290

  Psal. 97. 11.
• * 1.291

  Isa. 60. 1.
• * 1.292

  Act. 8. 30, &c.
• * 1.293

  Calvin.
• * 1.294

  Note.
• * 1.295

  2 Cor. 3. 18.
• * 1.296

  1 John 3. 2.
• * 1.297

  Job 19. 26, 27.
• * 1.298

  1 Cor. 15. 50.
• * 1.299

  Luk. 24. 39.
• * 1.300

  Aug. epist. 145. ad Consent.
• * 1.301

  1 Pet. 5. 4.
• * 1.302

  1 Cor. 13. 12.
• * 1.303

  2 Cor. 12. 2.
• * 1.304

  Cant. 5. 2.
• * 1.305

  Cant. 5. 13.
• * 1.306

  1 Pet. 2. 2, 3. Heb. 6. 4.
• * 1.307

  Aquin.
• * 1.308

  John 14. 9.
• * 1.309

  Mar. 5. 30, 31.
• * 1.310

  Heb. 12. 9. Exod. 33. 11. Gen. 17. 1.
• * 1.311

  Job. 9. 26.
• * 1.312

  1 Cor. 13. 12.
• * 1.313

  Acts 3. 13.
• * 1.314

  John 4. 25.
• * 1.315

  1 King. 22. 22.
• * 1.316

  Matth. 11. 27.
• * 1.317

  Chrysost.
• * 1.318

  Cornel. à Lap.
• * 1.319

  Isa. 59. 2.
• * 1.320

  Exod. 19. 16.
• * 1.321

  Eph. 2. 14.
• * 1.322

  John 1. 14.
• * 1.323

  August. in Joh. tract. 2.
• * 1.324

  2 Sam. 17. Esth. 3. Amos 7. 10.
• * 1.325

  1 Sam. 25. 16.
• * 1.326

  Jer. 15. 19.
• * 1.327

  Ver. 20.
• * 1.328

  Jer. 15. 19, 20, 21.
• * 1.329

  Isa. 26. 1, 2.
• * 1.330

  Zech. 2. 5.
• * 1.331

  Rev. 1. 7.
• * 1.332

  Matth. 5. 8.
• * 1.333

  Chrys. Hom. 15.
• * 1.334

  Calvin.
• * 1.335

  Perkins.
• * 1.336

  Psal. 16. 8.
• * 1.337

  Gen. 17. 1.
• * 1.338

  Psal. 27. 4.
• * 1.339

  2 Sam. 21. 17.
• * 1.340

  Psal. 90. 17. Psal. 30. 5. Psal. 16. 11.
• * 1.341

  1 King. 10. 8.
• * 1.342

  Exo. 33. 15, 16.
• * 1.343

  Psal. 4. 7.
• * 1.344

  Prov. 19. 12.
• * 1.345

  Isa. 66. 5.
• * 1.346

  Psal. 4 5. 13.
• * 1.347

  Psal. 36. 8.
• * 1.348

  Matt. 13. 43.
• * 1.349

  August. lib. de Trin. cap. 13.
• * 1.350

  Aug. de Civ. Dei.
• * 1.351

  Aug. in Johan.
• * 1.352

  Psal. 84. 4.
• * 1.353

  Gen. 15. 1.
• * 1.354

  Joh. 17. 3.
• * 1.355

  Joh. 8. 56. Aug. Tract. 43. in Johan.
• * 1.356

  1 Thes. 4. 14, 17.