the soule of the world the Clergie of the Church and the Iesuites of the Clergie Iesus in this answere to the Pharisees expressed equity trueth piety but the Iesuites in their disputes regarde quaestum magis quam quaestionem All seeking their owne and not the things of Iesus Christ as S. Paul phraseth it Philip. 2. 21. Which occasioned a learned Diuine to say that they were Suitae not Iesuitae louers of themselues and not followers of Christ. Iesus here would haue scandalous accusations of our brethren written in the dust and trodden vnder feet of all that passe by But their doctrine is composed of lyes and libels and all thinges are fed and mainteined by such things of which they are bred and made the aliments of Popery must be correspondent to the elements of which it consisteth aequiuocation is their Diana lying their best helpe Machiauel their fifth if not first Euangelist as Caesar sayd si ius violandum est regni causa violandum and I haue heard that Sambucus alluding to that Apophâ—…egme should say when he had stolen a manuscript out of a library si ius violandum est eruditionis causa violandum so these men are resolued if a man must lye hee must lye for the good of the catholike religion and if lye in so good a cause lye to some purpose Iesus is a Sauiour of his people the Prince of Peace the God of loue but the Iesuites are destructiue doctors as rash Empiricks they can cure none but by letting of blood no treason plotted as Camerarius obserues in any state but a Iesuit hath a finger if not his whole hand in it either at the beginning middle or end so drunken with the blood of the Saints that as their old acquaintance writes the very Canibals and Anthropophages shall condemne them at the last day Thus haue they nothing of Iesus except only the bare name and nomen inane saith a Father is Crimen immane for their nature they resemble more Christs aduersaries the Scribes and Pharisees as being their offall and off-spring not so much flesh of their flesh as spirit of their spirit Now beloued I beseech you giue me leaue to say that vnto you which Moses in the 30. Chap of Deuter. to his auditours I haue set before you this day life and death good and euill blessing and cursing chuse therefore life shun the wayes of Antichrist which are the paths of death and follow Christs example which is the way the truth and the life that foâ—… both you and your seede may liue good subiects in his kingdome of grace and blessed Saints in his kingdome of glory IAMES 5. 16. Confitemini invicem peccata vestra Confesse your faults one to another OVr iniquities make a separation betweene God and vs and withhold his good thinges from vs Ierem. 5. 25. Now then vt cessante causa cesset effectus that the cause ceasing its effect also may cease S. Iames in the closing vp of his Epistle prescribeth a three-fold remedie for the remouing of our sinnes Eclipsing the Sunne of righteousnesse and hiding his face from vs. The first is confession of our faults one to another in our present text The second is prayer one for another in the words immediatly following The third is exhorting one of another in the 19. and 20 verses Concerning confession hee sets downe fiue conditions especially to wit that it be 1 Non involuta sed aperta not inuoluved and intricate but ingenuous and plaine noted in the verbe fatemini 2 Non diuisa sed integra not a partiall acknowledgement but a Plenarie noted in the preposition Con. Confitemini 3 Non reciproca sed transitiua not recoyling toward our selues but vttered vnto others also noted in the Aduerbe Inuicem 4 Non defensiua sed accusatiua not defensiue but accusatiue noted in the Nowne peccata faults 5 Non aliena sed Propria not another mans but our own noted in the Pronoune Vestra your faults Touching prayer one for another he shewes the great power thereof illustrated by the Prophet Elias example who being a man subiect to the like passions as wee that is frayle both in respect of his mind and body in respect of his mind as fleeing from angry Iesabel 1. Kings 19. In respect of his body as being fed by Raueâ—…s and by the little cake of a poore widdow dwelling in Zarepta 1. Kings 17. Yet with one prayer he shut vp the windowes of heauen and it rained not on the earth for three yeeres and sixe moneths And with another earnest prayer hee did open them againe and the heauen gaue raine and the earth brought soorth her increase As for exhorting one another he doth vrge that duty from the most excellent reward thereof If any of you haue erred from the trueth and some man hath conuerted him let him know that hee that hath conuerted the sinner from going astray out of his way shall saue a soule from death and shall hide a multitude of sinnes It is the worke of God only to saue soules causally but occasionally good men as Ministers and Instruments of God are sayd to saue soules in conuerting sinners from euill courses vnto the right way by fruitfull instructions and good examples So the Scripture speakes Matth. 18. 15. If hee heare thee thou hast won thy brother and more plainly 1. Tim. 4. 16. Take heede vnto thy selfe and vnto thy doctrine continue therein for in so doing thou shalt both saue thy selfe and them that heare thee I am at this time to treat of confession and the condition thereof I therefore resume my text Confesse your faults one to another A sinner vnregenerate is like Sampson grinding in the prison house corne for his enemies the greater his labour the more his losse Now the first step out of this vnhappy prison is the acknowledgement of his faults as the reuerend Father Nilus initium salutis est sui ipsius accusatio The condemning of his infirmities is the beginning of his sauing health Adam in couering his offence did offend more then in committing it all the sonnes of Adam haue this imbred cunning to hide their nakednesse with fig-leaues that is their naughtinesse with idle cloaks and excuses it is mother-wit to post and passe sinne from our selues vnto some other As when almighty God arraigned Adam in Paradise for transgressing his commandement in eating of the forbidden fruit hee presently layd the fault vpon Eua his wife she being questioned layd it vpon the serpent and the serpent vpon God Albeit vngodly men as our notes declines their sinnes throughout all the cases in the Nominatiue by their pride to get them a name in the Genitiue by their fornication in the Datiue by their Bribes in the Accusatiue by their Detracting and backbiting In the Vocatiue By their adulation and flattering In the Ablátiue By their oppression and robberies Yet they will not
pride of their hearts who shall bring vs downe to the ground Though thou exaltest thy selfe as an Eagle and make thy nest among the starres Yet thence will I bring thee downe saith the Lord The Lords hand found out Nabuchadnezzar being at rest in his owne house flourishing in his owne palace saying in vaine boasting Is not this great Babel which by the might of my power I haue built for the honour of my maiesty While the word was in his mouth a voyce came downe from heauen O King Nabuchadnezzar to thee be it spoken Thy kingdome is departed from thee and they shall driue thee from men and thy dwelling shall be with the beastes of the field and the very same houre was the thing fulfilled vpon Nabuchadnezzar and he was driuen from men and did eate grasse as oxen and his body was wet with the dew of heauen till his hayres were growen like Eagles feathers and his nayles like birdes clawes When Phocas had built a strong wall about his palace for security hee heard in the night a voyce O King though thou build as high as the cloudes yet the city may be taken easily for the sin within marres all The Lords hand found out Simon Magus as hee was presuming to fly vp into heauen in the publique theater of Rome and there he gaue him such a fall as that hee could neuer rise more The Lords hand found out Siluester the second who to get the Popedome gaue himselfe to the deuill as hee was in a chappell singing of a masse the Lords hand found out Nitingall a blasphemous popish priest in the very pulpit No place be it neuer so high or so holy so deepe or so darke so foule or fayre can exempt the wicked from the wrath of the Lord It is true that Gods dwelling is in Sion onely Psal. 76. 2. as Hugode S. victor gloseth it in mundo est vt imperator in regno in ecclesia vt pater familias in domo in anima fideli vt sponsus in thalaâ—…o He dwelleth in the world as an Emperor in his kingdome for the earth is the Lords and all that therein is Psal. 24. 1. He dwels in the Church as a master in his house for the house of God is the Church of God 1 Tim. 3. 15. In a faithfull soule as the bridegrome in his chamber there he suppes and refresheth himselfe apoc 3. 20. but our iniquities on the contrary make a separation betweene God and vs Esay 59. 2. And so God is sayd in the holy scripture to be faâ—…re from the wicked and the wicked to goe farre from God The which is proued in the prodigall câ—…ild who tooke his iourney into a farre country that is far from God farre from goodnesse Answere is made by St. Augustine in one word Deus non ibi deest vbi longe est quia vbi non est per gratiam adest per vindictam Although in respect of saluation and grace God be farre from the wicked yet in respect of his power and punishment alway so nigh that his out stretched arme can euery where reach and ruine them God dwels in Sion only but is present in Babylon also Secondly we note from this circumstance Gods exact Iustice who would haue Sennacherib to perish in the same place where hee had offended most he was a great Idolater and he committed that Idolatry most in the chappell of his Idoll Nisrock And therefore Gods reuengefull hand did find and confound him in the right vbi so the Prophet Elia sayd to King Ahab Hast thou killed and gotten possession also thus saith the Lord in the place where the dogs licked the blood of Naboth shall dogs euen licke thy blood also The corps of Mr Arden slaine by the consent counsel of his own wife was laid as a spectacle to men and Angels in the very same field which he had vniustly taken from a poore widdow and it is well ordered in our State that where men commit outragious murthers there they should dye the death for it The iudgements of God is at all times terrible but being executed in the same place where the malefactour acted the fault it is more fearefull it putteth him in mind of his offence with all the circumstances thereof and so makes his conscience to denounce his owne condemnation Euery day should be to the good man a Sabbath and euery corner of his mansion a priuy chappell as occasion is offered for deuotion O then I beseech you by the mercies of the Lord Iesu take heed of sinne in your secret closets and chambers for nothing is hid from Gods al-piercing eyes which are as a flame of fire who can make your very table a snare to take you withall and the thinges which should haue beene for your wealth an occasion of falling hee can make the stone out of the wall and the beame out of the timber to cry for Iudgement against you Dauid afflicted heauily said euery night wash I my bed and water my couch with my teares He had offended most in his bed hee did act his repentance therefore most in his couch Imitate Dauids example who was a man according to Gods owne heart when thou commest into the roome defiled with any filthinesse of thine sinne no more but water the place with teares otherwise God may smite thee with a sudden and vnhappy death as hee did Sennacherib in his temple where he transgressed most It was in God also great Iustice that he should perish by the sword who had abused the sword in shedding innocent blood It was a iust iudgement vpon the cruell Egyptians to be drowned in the sea because they cast all the male children of the Hebrewes into the riuer It was a iust iudgement vpon Adonibezek that the thumbes of his hands feet were cut off hauing before â—…one the like cruelty to seauenty kings and constraining them to gather crumbs vnder his table Iudg. 1. 6. It was a iust iudgement vpon the tyrant Maxentius that hee was ouerthrowen in the same bridge which he craftily built as a snare for the destruction of Constantine It was a iust iudgement vpon Pope Alexander the 6. who was poysoned at supper with the very same wine his seruant mistaking a bottle which hee had prepared as a deadly draught for his familiar friend Cardinall Adrianus It was a iust iudgement vpon the chiefe plotter of the most execrable gunpowder treason that being pursued he should himselfe bee first scorched with powder and afterward killed with a gunne and so the mischiefe fell vpon his owne head and his wickednesse vpon his own pate Non est lex aequior vlla Quam necis artifices arte perire sâ—…a No iudgement more sit then that they who dig a pit for others should fall into the mids of it themselues as Dauid phraseth it Psalme 57. 7. The third circumstance to be further examined is the
the first Achan for his euill couetousnesse was by Gods commandement stoned to death and his wealth consumed with fire Geezi for his euill couetousnesse was striken with a leprosie that cleaued to him and his seed for euer Ananias and Saphira for their euill couetousnesse dyed disastrously Iudas for his euill couetousnesse first despaired and afterward hanged himselfe Nabuchodonosor whom our text poynts at chiefly for his euill couetousnesse was filled with shame for glory Concerning the second which is the woe spirituall of the soule If they who will be rich by common and commendable meanes fall into tentation and snares and into many foolish and noysome lustes that fight against the soule then how much moâ—…e doe they sinne that couet an euill couetousnesse that build a towne with blood and erect a city with the wages of iniquity The spirituall life consists in faith and repentance now the couetous being drowned in his mucke makes shipwracke of his faith and a good conscience For faith is by hearing and hearing by the word of God Rom. 10. 17. Buâ—… the deceitfulnesse of riches as our Lord shewes Maâ—… 13 choakes the word and hinders the passage thereof hee that coueteth an euill couetonsnesse is like the deafe adder mentioned in the 58. Psalme that stoppeth her eares and refuseth to heare the charmers voice though hee charme neuer so sweetely S. Augustine expounding that place writes that this venemous serpent delighteth in darkenesse clappeth one of her eares very hard to the ground and with her tayle stoppeth the other least hearing the Marso shee should be brought to light and so the serpentine worldling which hath his mind in his chest while his body is at Church stops one eare with earth that is with insatiable desires of riches and the other with his tayle that is with his heires and posterity building his nest on high that they may escape the euill to come and so little regard the Gospels harmony though the preacher should speake with the tongues of men and Angels As for repentance the couetous is scarce brought to confesse his fault seldome to be sory neuer to restore So that hauing neither true faith in God nor due loue toward men hee cannot be but spiritually dead and as the scripture speakes without God in this world As for eternall woe torturing both body and soule you haue Diues an example Luke 16. who for euill coueting and for building his nest on high suffers in hell fire woes of losse and woes of sense woes in respect of his paynes variety woes in respect of his paines inseparability woes in respect of his paynes vniuersality for the righteous Lord reigneth vpon the vngodly snares fire and brimstone storme and tempest against their euill auarice catching and spoyling other snares against their hot lust and luxury fire and brimstone against their putting vp ambition and pride storme and tempest PROV 22. 28. Remoue not the ancient boundes which thy fathers haue made THe word of God is termed by St. Paul a two edged sword as being sharpe say the Doctors in a litteral exposition and sharpe in a sense which is mysticall also This our text is litterally construed of markestones and bounders of inheritance betweene man and man but allegorically Diuines expound it of the limits of reason and religion and so by consequent of things appertaining to pollicy and piety According to the litterall and plaine sense this Scripture teacheth vs especially 3. lessons 1. That we may possesse lands 2. That we may possesse them in priuat bounded and inclosed 3. That wee may maintaine lawfully these seuerals and inclosures For the first the earth is the Lords and all that therein is and the earth hee hath giuen vnto the sonnes of men Psal 115. 16. Hee made all things for man and man for himselfe the Creator is Lord of man and man is lord of the creatures all things are in subiection vnder his feete Psal. 8. 6. Againe Christ is heire of all things Heb. 1. 2. and in Christ all things are ours as the blessed Apostle sweetely whether they be things present or things to come all are yours and you Christs and Christ Gods and Luke 15. 31. All that I haue is thine sayd the good father to his good sonne Euery man then before men In foro ciuili may claime the things of this world by right of his birth or creation as a man but euery Christian before God In foro conscientiae hath an interest in them by right of his second birth or regeneration as a Christian as some distinguish acutely the wicked as men haue Ius ad rem but good men as Christians haue Ius in re We may possesse lands and houses and riches and yet remooue no boundes of Gods law But our care must be that they do not possesse vs. Ita tenete ne teneaminâ—… quoth Gregorie the great if we command them and honour god with them according to their name they be goods in deed wherwith we may doe good vnto all men and bee rich in good works but if once they command vs then as the poet sayd they become irritamenta malorum euen the minsters of mischiefe and as the scripture speakes the roote of all euil The Church is described Apoc. 12. to be clothed with the Sunne and to haue the Moone vnder her feete that is all earthly things which are changeable like the Moone and the churches treasure was layd downe at the Apostles feete Act. 4. 35. Hereby signifiing as Hierom told Paulinus that when riches encrease we should not set our hearts on them as Dauid doth aduise but rather that wee should trample them vnder our feet first and most seeking the kingdome of God and then vsing the world as if we vsed it not hauing nothing and yet possessing all things 2. From hence we learne that we may haue lands in priuat bounded and inclosed so that euery one may say this is mine that is thine as God in the beginning bounded the raging Sea saying hitherto shalt thou come but no further and here shall it stop thy proud waues So Gods law prescribes certaine limits and boundes in euery mans inheritance which he may not transgresse and remoue hitherto shalt thou goe and no further for the distinction of possessions is founded not vpon the ciuill lawes of Emperors only but vpon the Diuine lawes of God also commanding thou shalt not remoue thy neighbours marke which they of old time haue set in thine inheritance Deut. 19. 14. and Deut. 27. 17. Cursed be hee that remooueth his neighbours marke and in our text remoue not the boundes c. All which appertaine to the commandement thou shalt not steale the which in one word doth ouerthrow Platonicall and Anabaptisticall community for if all things ought to be common and nothing proper in possession how can one man steale from another and why
ordinary seruants of his house and eagerly to hunger and thirst after his Sacred word and blessed Sacraments which are the foode of his house and to put on holinesse and righteousnesse which are the hangings and ornaments of his house But aboue all euen with all our heart soule mind to loue the Lord Iesus which is the founder and foundation of this house that after we haue soiourned in his earthly tabernacle wee may rest vpon his heauenly mountaine where wee shall be abundantly satisfied with the pleasures of his house For as Bernard sweetly si sic bonus es sequentibus te qualis futurus es consequentibus If thou Lord be so good vnto those that seeke thee what wilt thou be vnto such as find thee doubtlesse one day spent in the kingdome of glory surpasseth a thousand in the kingdome of grace T is true the profit pleasure honour of a good christian is better a thousand times then all the treasures and iollities of the wicked yet so long as wee dwell in houses of clay clothed with flesh and blood in this valley of teares euer and anon wee shall haue troubles on euery side fightings without and terrours within and through many tribulations wee must enter into the Kingdome of God but when once wee shall arriue there all teares shall be wiped from our eyes all cares from our hearts assoone as we shall enter into the vpper Courts of the Lord we shall haue fulnesse of ioyes and pleasures at his right hand for euermore This one day sayth Augustine is the day of eternity which is alway the same one and no more for the heauenly Hierusalem hath no need of the Sunne neither of the Moone to shine because God and the Lambe are the light of it Apoc. 21. 23. and in his light all the children of light enioy that day which is euerlasting without any night or end And now most gracious Soueraigne vpon bowed knees I beseech your Highnesse by the mercies of God suffer a few wordes of exhortation as you haue most christianly heard a great many poynts of doctrine 〈◊〉 Kings are stiled Gods and their houses should be like Churches as Eusebius writes of Constantines Court euery chamber a chappell euery person a Priest offering vp spirituall sacrifices acceptable to God Aboue all I most humbly beg of your Maiestie to continue your studiousnesse of peace that howsoeuer you mainteyne iust and honourable warres abroad yet peace may be within your walles at home which is the greatest gaine pleasure honour of all Christian Courts and Kingdomes The deuill is the authour of confusion and schisme but the Lord is the God of order and King of peace he vnited heauen and earth two diuerse diuided parts of the vniuerse and made them both one world he vnited sea and land two diuerse deuided elements and made them both one globe he vnited soule and body two diuerse diuided substances and made both one man he vnited Iewes and Gentiles two diuerse people and made them both one Church hee vnited Adam and Eua two diuerse diuided sexes and made them both in marriage but one flesh and that which is yet more wonderfull he vnited God and man two diuerse diuided natures and made them both one Christ. As the Lord therefore sayd to Moses In the Lords Name giue mee leaue to speake to you Most high and mighty Prince fac secundum exemplar Imitate God as his deare Sonne and seruant diuide et impera sauours too much of the serpent vtraque fecit vnum is our comfort Your great grandfather King Henry the 7 vnited the Roses and that was an happy worke Your renowned Father vnited the kingdomes and that was a more happy worke But if your selfe borne for all greatnesse shall vnite the different factions and fractions about some points in religion and make your people from Dan to Bershe-ba speake the same thing and pronounce the same Shiboleth it will vndoubtedly proue the most happy worke of all As your blessed marriage began with a league of peace so wee pray night and day that your issue may bee children of peace your Nobles and men of Councell Princes of peace your Clergie studients and messengers of peace your Iudges and Iustices gardians of peace your Commons and people followers of peace all of vs in our seuerall offices and orders honouring the God of peace and aduancing his Gospell which is glad tidings of peace wee may take vp euermore the wordes of my text One day spent in the Courts and countreyes of our Lord King Charles is better then a thousand else where PSAL. 105. 4. Seeke his face euermore MAn was elected before there was any time created in the beginning of time redeemed in the fulnesse of time for this end to seeke God on earth and to see God in heauen Our text poynteth at both exhorting the seed of Abraham and the children of Iacob That is all faithfull people so to seeke Gods face that in fine they may see Gods face for euermore For the better vnderstanding whereof I must euidently cleare two poynts especially 1. What is to be sought and that is expressed to be Gods face 2. How to be sought to wit by what meanes and that is implyed to bee by contemplation in this world and by vision in the next In what measure how much earnestly seeke the Lord seeke his strength seeke his face how long euermore For the first a great many and a good many Diuines vnderstand here by Gods face Gods fauour as if the Prophet should haue sayd in all time of wealth and in all time of woe call vpon the Lord seeke him and his strength onely seeke not to witches because they seeke to the deuill and the deuill is a murtherer from the beginning an accuser of the faithfull our aduersarie walking about like a roaring lyon seeking whom he may deuoure Seeke not to Bell or Baal or any false God for an Idol cannot helpe it selfe much lesse other Wisd. 13. 16. The Apostle saith an Idol is nothing and the Philosopher saith of nothing comes nothing seeke not to secular powers and potentates O put not your trust in Princes nor in any child of man for there is no helpe in them Psalm 146. 2. The king of Egypt is a broken staffe of reed hee that leaneth on him and trusteth in him is sure to fall to the ground alas man is like a thing that is nothing when his breath is gone foorth hee returneth againe to his earth and then all his thoughts perish Seeke not to your owne strength trust not as Goliah did in your sword and shield for cursed bee the man that makes flâ—…sh his arme Iere. 17. 5. Seeke not to your owne wit for the Lord catcheth the Wizards in their owne craftinesse and the counsell of the wicked is made foolish Seeke not to your owne worth and holinesse as the Pharisee stood vpon
his merite Luke 18. For blessed is the man that feareth alway but hee that trusteth in his owne heart is a foole Prouerbs 28. 26. Seeke not to the strength of your owne purse doe not sacrifice to your owne net make not gold your hope saying to the wedge of gold thou art my confidence for riches auaile not in the day of wrath noâ—… helpe in the time of vengeance Seeke not to the blessed spirits of iust men in heauen for Abraham is ignorant of vs and Israel knoweth vs not Esay 63. 16. They doe not vnderstand our wants in particular howsoeuer vndoubtedly solicitous for our good in generall grant they did clearely see what we lacke and that they be so well able as willing to helpe yet because the Scriptures afford neither precept nor promise nor paterne for inuocation in this kind seeking to the dead saints is an open iniurie to the liuing God at the best it is wil-worship at the worst adoring of old saints is an adopting of new sauiours To summe vp all in a word with our Prophet in the 73 Psalme verse 14. Whom haue I in heauen but thee and there is none vpon earth that I desire in comparison of thee all other hopes and helpes are miserable comforters in respect of thee which art a present helpe in trouble vnder the shadow of thy wings will I reioyce my soule hangeth vpon thee mine eyes are euer looking vnto thee to the throne of grace will I goe boldly that I may find mercy thou Lord art my strength and onely refuge thy face will I seeke euermore Hugo Cardinalis vnderstandeth here by Gods face that happinesse which is euerlasting in heauen They who seeke for Gods temperall blessings onely seeke his hinder parts as it were but they who first seeke the kingdome of God and the righteousnesse thereof are sayd to seeke his priora because potiora the multitude who followed Christ in the 6. of S. Iohn for loaues and not for loue sought Gods hinder parts only but the blessed Apostle who sayd I forget that which is behind and endeauour my selfe vnto that which is before following hard toward the marke for the price of the high calling of God in Christ Iesu sought Gods face euermore Temporall goods as riches and honour are the blessings of Gods left hand but length of dayes that is euerlasting life the blessings of his right hand Prouer. 3 16. New creatures in Christ and new men are like the new Moone when the Moone decreaseth it is close aboue open below but when it increaseth it is open aboue close beneath euen so beloued if our mindes as nature framed our hearts are close downeward vsing the world as if wee vsed it not and enlarged vpward in seeking the things aboue then as S. Paul speakes our conuersation is in heauen and as Dauid here we seeke Gods face for euermore Arnobius and diuers moe by Gods face doe vnderstand Christ Iesus as being the brightnesse of Gods glorie and expresse character of his person Heb. 1. 3. And as our Prophet Psalm 67. vers 1. The light of his countenance God is manifested in his sonne as a man is knowen by his face for no man saith our Lord commeth vnto the Father but by me Iohn 14. 6. I am the way the trueth and the life non est quà eas nisi per me non est quò eas nisi ad me as Augustine sweetely Christ is the beginning of blessed and heauenly vision and therefore the way the meane and therefore the trueth the end and therefore the life No man knowes the Father saue the Sonne and to whomsoeuer the Sonne will open him It is true that we may see Gods hinder parts by the light of nature for the power of God is manifested in the creation of the world the heauens declare the glory of God and the firmament sheweth his handy worke but we cannot see Gods face that is the most vnsearchable riches of his mercy but in by his Son only none know the Father that is a distinction of the Persons in the Sacred Trinity but by the reuelation of God the Sonne in whom are hid all the treasures of wisedome and knowledge Coloss. 2. 3. Or none know that God is their Father but by the spirit of the Sonne crying in our hearts Abba Father Galat. 4. 6. Wee speake the wisdome of God in a mysterie quoth Paul which none of the Princes of this world knew Hoc magnus Plato nesciuit eloquens Demosthenes ignorauit saith Hierome deepe Plato was altogether ignorant eloquent Demosthenes was vtterly silent in this argument they being secretaries of nature groped after God and found out also so much of him as may serue to condemne them but wee blessed are the eyes that see the things which we see seeking God in his Sonne in whom he is well pleased vnfainedly beleeue that he is our Father and that we are his children and further his heires euen heires annexed with Christ in his kingdome of glorie Rom. 8. verse 16. 17. The Turke seekes not God aright for that he seekes him in Mahumet the Iew seekes not God aright for that he seekes him in a Messias which is yet to come the Popeling seekes not aright for that he seekes him in moe Mediatours then one the Hereticke destroying either the natures of Christ or offices of Christ seekes not God aright the carnall Gospeller and worldling seekes not God aright for although he professe Christ in word yet in his workes he denieth him and the power of his Gospel as Augustine pithily the difference betweene an Hereticke and a bad Catholicke is briefly this the one is an Hereticke in his faith and the other is an Hereticke in his manners Lord shew vs the light of thy countenance that is indue vs with true knowledge of thy word and with a liâ—…ely faith in thy Sonne which is thine owne Image that so wee may seeke thy strength and see thy face euermore It is euident by the first of the Chronicles 16. Chap. That Dauid was authour of this Hymne and that it was indited for Asaph to be sung when the Lordes Arke was placed in the mids of the Tabernacle that Dauid had pitched for it and therefore most expositours interpret here Gods face to be Gods Arke by which hee declared his poweâ—… and presence fauour and goodnes toward his people So we read 2 Chron 6. 41. Psal. 63. 3. Psal. 78. 61. Psal. 132. 1. Arise O Lord into thy resting place thâ—… and the Arke of thy strength The like is sayd of Gods holy Temple that it was his house Esay 56. 7. His amiable dwelling place Psal. 84. 1 Yea the very chamber of his presence Psal. 95. 2. Let vs come before his presence with thankesgiuing And they who worshipped in the Courts of the Lord are sayd to stand and appeare before him as Deut. 16. 16. Three times in the yeere shall all