are the clay thou art the potter we are all the work of thine hands And saith that holy Psalmist Know Psal 100. 3. 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 Gen. 2. 7. 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 created Gen. 1. 26 27. him which image as I have already showne is Wisdome Knowledge c. Imaginis hujus subjectum animam esse rationalem dicimus sanctitatis Tilen de imag Dei in hom thes 8. veritatis justitiae dotibus exornatam 4. If wee enquire the end why man was created 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 prayer Homo principaliter conditus est ad celebrationem uâ—sin Cat. 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 glorious 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 desire a fuller enjoyment of his presence and communion 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 Secondly 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 Psal 127. 3. 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 skilfullest Anatomist may fail herein hence saith the Psalmist I am fearfully and wonderfully made c. Psal 139. 14 15 16. 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 member 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 Joh 3 6. 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 Gen. 2. 7. Adde to this the union of the soul with the body which makes the body to be compleat could not be effected by any other save onely that powerfull 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 Psal 119. 33. Job 10. 11. 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 2 Mac. 7. 22 23. 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 2 Pet. 3. 7. and earth that are now are by the word kept in store reserved unto fire against the day of judgement 'T is true that body which wee shall have at the generall 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 Cor. 15. 50. 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 Mayer in loc our bodies shall not then consist of flesh and bones as now they doe and that the flesh shall be abolished because they are then called spirituall But as here our bodies are called animall because animated by the soule they both being kept together by means of sustenance Even so then our bodies are called spirituall because perfectly guided by the spirit and vivified unto a life that being without all sustenance shall never have end And that this is the Apostles meaning is evident when hee saith Corruption doth not inherit incorruption 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies diversly either it may be taken for the very Essence of God and so onely Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Image Col. 1. 15. of God Or more emphatically as the same Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expresse image Heb. 1. 3. of his person Or else the word may be taken as signifying Wisdome Justice c. which I have observed formerly Again Man was created or formed 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
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 murther 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 Psal 51. 1. 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 Psal 38. 3 4. in my flesh because of thine anger neither is there any peace in my bones by reason of my sin For mine iniquities are gone over mine head as an heavie burden they are too heavie for mee The sicknesse of his body 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 obdurate cauterized senselesse they sleep so soundly in sin that they never feele the sting of conscience 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 Isa 3. 9. 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 Eph. 4. 18 19. 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 uncleannesse with greedinesse Thirdly There is a conscience both good and quiet and this is proper onely to the elect namely when God speaks peace to their soules by assuring 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 Canaan Fourthly There is a conscience neither good nor quiet and this accompanieth onely the reprobate namely when through sense of sin horrour of conscience and Gods wrathfull yet just indignation such a dreadfull trembling seizeth on them that they know not where to betake themselves From this perplexity no incorrigible sinner can exempt himselfe neither Kings nor great Rev. 6. 15. ad finem 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 any flattery assure thy selfe that thou hast throughly repented thee of all those sins which like Zecharia's talent of lead on the mouth of the ephah Zech. 5. 7 8. 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 conscience 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 tormenting conscience alwayes pursuing a sinner nay not onely pursuing him but alwayes harbouring 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 after hee had spilt his brothers bloud when he said Behold thou hast driven mee out this day from the face Gen. 4. 14. 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 overwhelms some with an horrible dread that they flee when none pursueth It is the nature of sin to Pro. 28. 1. pursue the sinner and a wounded conscience who can Prov. 18. 4. 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 sinner Numb 32. 23 Pro. 13. 21. saith Solomon Now although God speaketh thus to the conscience of the wicked yea although the sting of conscience doth as it were make their ears to tingle 1 Sam. 3. 11. 2 King 21. 12. 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 Solomons fool A little more sleep a little more slumber Pro. 6. 10. 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 corrupted 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 Mark 9. 44. Isa 57. 20. 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 conscience those outward plagues by which God shall Psal 2. 5. 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
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 Exo. 33. 15 16. 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 Psal 4. 7. the light of his countenance for his face is favourable it rejoyceth the heart it reviveth the soul and Prov. 19. 12. is as the dew upon the tender grasse To conclude this point This cannot but minister great comfort to the godly in that although after many reproaches in this life God only looketh 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 Isa 66. 5. 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 eternall felicity The chiefest and most ardent desire of the faithfull 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 'T is 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 Psal 4 5. 13. 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 promises 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 bestoweth 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 woman 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 common favours even on the wicked thereby making known his riches yet his choice and selected graces and the enjoyment of his love hee solely reserveth 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 concerning 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 comparison 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 cumbersome and infested with many miseries subject to mutation vexed with diseases defiled with corruption and replenished with innumerable calamities shall then be made most glorious perfect ever durable without mutation it shall be freed from a decaying estate and placed in an ever-flourishing 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 Psal 36. 8. 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 dominion 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 kingdome Matt. 13. 43. 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 August lib. de Trin. cap. 13. 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 reason is because Ibi tota erit virtus videre quod ames Aug. de Civ Dei 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 presence 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 whatsoever deserveth love or admiration All the faculties 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 universall 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
God but it is according to their capacitie and strength not according to the divine Substance for that is incomprehensible And S. Austin saith that it is one Epist 12. a◠Paulin. 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 Again If that Citie which is above be so glorious as Saint John speaks the wall is of Jasper the Citie Rev. 21. 18 c. it selfe of pure gold like unto cleare glasse that it needeth 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 although they are in heaven and see God really in his glory yet cannot they fully comprehend either the Ludovic Gratanensis lib. 1. duc peccat depth of his Majestie or the altitude of his Eternitie 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man saith Saint John hath 1 John 4. 12. 1 Tim. 6. 16. seen God at any time Hee onely saith S. Paul hath immortalitie and dwels in light which no man can approach unto whom no man hath seen or can see So holy Job Loe he goeth by me and I see him not hee Job 9 11. 23. 8 9. passeth on also but I perceive it not Behold I goe forward 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 Prophet Isa 45. 15. Isaiah thou art a God that hidest thy selfe O God of Israel the Saviour Deus ubique praesens est attamen Greg. in Hom. in Ezek. vix inveniri potest stantem sequimur at apprehendere 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 Idem substantiam nusquam deest Hee is above us by his power ruling us hee is below us by his sustentation relieving us hee is without us by his greatnesse environing us and he is within us by his Spirit piercing the very secrets of our hearts For the Essence of God consisteth not of members 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the weaknesse of our capacitie for his perfection admits not of the least weaknesse or perturbation Simonides the Poet being demanded by Hiero the Tyrant what God was craved a day to deliberate 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 unresolved 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 Essence In a word whatsoever can be said of God cannot fully expresse his infinite Immensity Cujus Greg. in Moral ergo gloriae non sufficit obstupescens conscientia quomodo sufficiet loquens lingua If then the astonished conscience of man cannot sufficiently conceive the Majestie of God how then can his tongue expresse it O! then admire the length breadth heighth and depth of this Deitie whose length is Eternitie whose breadth is Charity whose heighth is Majestie and whose depth is Wisdome Qui amat ut Bern. in considerat Dei Charitas novit ut Veritas sedet ut Aequitas dominatur ut Majostas c. Who loves as cordially as Charity knoweth all things judicially as Verity judgeth uprightly as Equity rules royally as Majestie 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 inexplicable Hug. Card. lib. 1. de clav ani his goodnesse incomprehensible his wisdome ineffable and his definition is alwayes to be praised by his holy ones Thus much for the excellency 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 appeared Exod. 3. 6. 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 divine Essence thus Adam went and hid himselfe Gen. 3. 8. when he had transgressed by eating the forbidden fruit And if when the voice of God walked in Note 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 Mark 9. 6. 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 Luk. 5. 8. 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 Job 34. 21 22. wayes of man and hee seeth all his goings There is no darknesse nor shadow of death where the workers of iniquity 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 Cassiod lib. 4. Epist 8. 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
Jewes and in them to us concerning his worship to take heed because they saw no similitude Deut. 4. 12 15 16. 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 Acts 19. 34. 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 unknown 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 Revel 2. 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 Rom. 10. 17. Heb. 11. 6. 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 either 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 Sam. 3. 10. 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 Eze. 33. 30. c. 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 pleasant 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 Mal. 3. 1. 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 standing 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 Isa 40. 18. yee liken mee saith the Lord or what likenesse will yee compare mee unto In which very words is expresly shown that none can make an Image able to resemble Almighty God All things compared ver 17. 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 vilifying of this divine and spirituall Essence to make any 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 Joh. 4. 23. God is a Spirit and spirituall b 1 Cor. 2. 14. things must be discerned spiritually The exactest Image of purest metall is but the workmanship 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 therefore 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 accursed by turning not the image but the nature and substance of the incorruptible God into the image Rom. 1. 23. c. 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 conceive 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 By the book of the Creatures unto us by the book of the Creatures which are various and innumerable The Kingly Prophet David admiring the excellency of the glory of God seen in his creatures when I consider saith hee the works of thy hands Psal 8. 3. 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 whatsoever 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 Gen. 1. 26. hand in the creation of man The Prophet Isaiah hath the like phrase O Lord thou art our Father Isa 64. 8. wee
of members and lineaments 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 substantiall 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 Imago 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 creatures not in regard of such things as are common to him with them as swiftnesse strength bulk of body or the like for wee see that creatures are far swifter much stronger more corpulent then man but in regard of reason will knowledge c. His glory consisteth not in things common to him with brute beasts but in those things of which they are not capable To conclude therefore this third Observation As the beauty of the body consisteth in the members well proportions and in comelinesse of complexion 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 delight Psal 49. 20. in man but when man whom God hath thus created to honour hath no understanding hee is compared 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 finished 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 presence and be transformed into his image The 1 John 3. 2. 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 Psal 50. 23. Josh 7. 19 20. prayer and praises by f Rev. 7. 15. serving him day and night by confessing his mercies and g Num. 20. 12. 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 Pet. 4. 16. 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 Nebuchadnezzar could vaunt Is not this great Babel that I have Dan. 4. 30. 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 fertilitie 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 maintain and enrich man yet cannot man enrich God God stands not in need of mans performances Nullâ re indiget Deus sith * Psal 50. 10 11 12. 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 superabundantly 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 unto Rev. 2. 10. them a diademe of beauty And what is this Isa 28. 5. Matth 25. 21. 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 repeating Isa 64. 4. 1 Cor. 2. 9. 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 Psal 8. 3. 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 Psal 19. 1. firmament sheweth his handy-work being all gloriously 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 other irrationall creature therefore hee the rather names them whose glorious splendour is seen unto 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 Psal 19. 2. 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 excellent 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 firmament 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 observation 1. That it is a most glorious creature adorned Psal 19. 5. like a Bride-groom 2. That it runs alwaies and that most swiftly Vers 5 6. and strongly like a Gyant 3 That from the Suns reflection all other things receive their vegetation for nothing is hid from the Vers 6. 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 alwayes best bedecked when the day of their espousals are come that they may seem most lovely 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 darknesse cover the face of the earth the eye can discern nothing And because nothing is so amiable and lovely as the light therefore would God be pleased to be called light God is light and in 1 John 1. 5. hind there is no darknesse And in this light of the Sun wee may see him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father Jam. 1. 17. 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 compasseth 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 bodies 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 spiritualium 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 opposition 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 righteousnesse 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 although Philip. 3. 19. 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 Israelite 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 Col. 3. 1. on the right hand of God then also his understanding is heavenly and from above it is pure peaceable Jam. 3. 17. gentle easie to be intreated c. It is not sordid that is earthly sensuall divellish And although Vers 15. to the eye of the world hee may seem abject forlorn despicable and accounted no better then the d Jer. 8. 2. Zeph. 1. 17. dung upon the earth and even e Job 18. 17. Isa 26. 14. as a dead man out of minde yet is he dead only to the world but f Col. 3. 3 4. 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 subject 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 revertentibus gratiam non promisit longiorem vitam nec poenitentiae 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 repentance to wilfull and obstinate sinners such as abuse the riches of his mercy Let us therefore Hebr. 4. 16. 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 Chrysost omnibus sanctis hoc facit Deus ut neque tribulationes neque jucunditates continuas sinat habere God dealeth 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 Isa 54. 7 8. have I forsaken thee but with great mercies will I gather 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 being set forth unto man that excellencie and power of God for in their order they manifest the Wisdome of God and in their obedience to his command they shew the power of his Will they taking 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 severall spheres they are alwayes moving as also in their sweet harmony and musick observed by Job Job 38. 31. c. 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 Jerusalem in that they shall exceed even the * Matt. 13. 43. 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 fulnesse of knowledge yet subject to fall and so to come short of that first perfection Not long after mans creation through the subtill temptations of Satan Eve was beguiled and Gen. 3. 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 observation All his senses are now so depraved and weakned even in things naturall that it is no marvell if hee faile in things spirituall The oxe knoweth Isa 1. 3. 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 diligently 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 secrets 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 wisdom Ecclus 43. and power of God in the variety of the creatures and yet saith he Who can magnifie him as he is Ver. 31. Yet neverthelesse by these his works in the world and governance thereof man may in part discern the Justice the Knowledge the Wisdom the Power and the Providence of God for God hath imparted certain sparks of his beauty unto his creatures 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 behold 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 whatsoever Lev. 11. 41 42. did goe upon its breast should be abomination 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 borrowed 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 Rom. 1. 20. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man hath seen God at any 1 John
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 shewed 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. Exod. 28. 36. 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 Bible is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of books because written by men inspired by the holy Ghost who is 2 Pet. 1. 21. 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 unto 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 Psal 119. 99. Saint Peter commending the majestie of Christ at his transfiguration of which himself was an eye-witnesse 2 Pet. 1. 16. 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 Ver. 19. 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 attend it and highly prize it What although to the worldly-wise it be accounted foolishnesse yet to 1 Cor. 1. 23. the heavenly-minded it is the joy of their hearts and the savour of life to salvation by it God is 2 Cor. 2. 16. pleased to save them that beleeve Listen therefore 1 Cor. 1. 21. 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 2 Cor. 4. 7. Luk. 10. 16. and let the other also know that whosoever despiseth us despiseth him that sent us If a malefactour adjudged by the law to die should refuse a gracious pardon because his enemy brought it all would condemne him of impudency and so dying 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 Scriptures The Lord telleth the Jewes and in them us that hee had taught them statutes and judgements Deut. 4. 5 6. 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 vertue it renders you more heavenly-minded towards God Pray then as Saint Paul adviseth you That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Col. 3. 16. 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 proper seat by the power of his Spirit even that word which so lively setteth forth to you him whom Abraham fore-saw whom Jacob prophesied John 8. 56. Gen. 49. Isa 7. 14. Jer. 33. 15. Mal. 4. 2. 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 exhibited 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 Spirit 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 Qui fidei ore panem hunc manducant ei tanquam membra uniantur Tilen de Coen Dom. Thes 21. 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 invisible but as hee in great humility assumed our nature per operationem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Cornel. à Lap. incarnati humanitas per quam stans
The brightnesse of this knowledge breaks forth in this life when of sinners wee are made righteous by justification 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 Alluding hereunto is that of S. John Beloved wee are 1 John 3. 2. 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 Job 19. 26 27. grant that corruption must first put on incorruption for Flesh and bloud cannot inherit the kingdome 1 Cor. 15. 50. 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 Luk. 24. 39. an assurance that our very bodies shall rise again though not fraile as now they are but as Augustine Aug. epist 145. ad Consent 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 Pet. 5. 4. 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 vision of the Deity Whilest we live in these earthy tabernacles our primest knowledge of God in respect of his incomprehensible Essence is like the knowledge of a childe to a man of riper yeeres weak and tender for children have not sapientiam 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 imperfection of many fogs and mists yea our knowledge in Theologie and Divine mysteries is obscure and in part quia fide nititur because it is built upon faith now that which reason cannot apprehend faith doth beleeve ideoque 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 Cor. 13. 12. 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 Scriptures 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 2 Cor. 12. 2. 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 Speculum enim non rei imaginem sed rem ipsam oculis 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 direct but reflexed and therefore not properly clearly and distinctly but at a distance obscurely and confusedly and such is our knowledge of God and divine mysteries in this mortall life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 umbrosam or as the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a riddle or as in my Text per cancellos per transennam as thorow 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 manifesteth 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 Ecclesia 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 visible and audible shee is ascertained that it is onely hee for shee is assured that it is his voice that Cant. 5. 2. 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 Cant. 5. 13. 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 Pet. 2. 2 3. Heb. 6. 4. the Apostle Paul the good word of God These are the windows thorow