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
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
the closet of our hearts where all our accounts doe lie it is also that looking-glasse or rather that very eye of our soul whereby shee seeth her selfe and her whole estate and without which shee runneth on blindely into a thousand inconveniences stumbling at every step being in continuall perill of some deadly mischiefe And indeed the very end why man came into the world was to glorifie God and serve him by meditating on his word if then wee perform not that service for which wee were created wee never shall receive that reward which is promised unto that service It is true wicked men build their hope of eternall felicitie on a sandy foundation but this their hope shall at last make them ashamed Rom. 5. 4. for when their earthy tabernacle shall fall the fall thereof shall be great great I say Matth. 7. 27. in respect of the change that they shall see great for the horrour they shall conceive great for the misery they shall suffer great for the unspeakable joyes of heaven they shall lose and great for the eternall and unsupportable pains in hell they shall fall into every way great else the mouth of the Lord would not have spoken it This is the wofull estate of the wicked who desire not the knowledge of God in his word So now wee know or may know that living ill wee cannot die well and consequently not be saved and wee know or at least ought to know that many are damned for their sinnes and wee know and cannot chuse but know that shortly wee must die and receive the wages of our sinnes if unrepented of namely eternall death which is both intolerable and eternall at which time ignorance shall excuse none Wherefore sith God manifesteth himselfe unto us more cleerly and apparently in the Scriptures then any other way let us with heavenly devotion seek him in them as the Spouse did her Beloved among the lilies of the field and wee shall be Cant. 6. 2. sure to finde him whom our soule loveth looking upon us with a ravishing countenance even with eyes of delight and let us with the ears of humble attention listen to him in his word in which wee shall hear him speaking to us not in an high hyperbolicall straine but according to our capacitie and yet again with such stupendious majestie that the wisest heathen Philosopher could never fathome and therefore must of necessitie admire the secret and wonderfull wisdome of him who hath vouchsafed to deliver in such familiar termes that which they with greatest scrutinie could never dive into Hence that gratulation of our Saviour Father I thank thee that thou hast hid these things Matth. 11. 25. from the wise and prudent and hast revealed them unto babes even so Father for so it seemed good in thy sight Hence also is it that the Scriptures are called d Ezek. 47. 3 4 5. waters wherein the lamb may wade and the elephant may swim In them is e Heb. 5. 12 13. milk for babes and strong meat for men of riper yeers and in Jer. 2. 13. them God manifesteth himself in all his essentiall attributes and properties O let us draw with joy Isa 12. 3. waters out of these wels of salvation The attributes and properties of God mentioned in the Scriptures are divers I shall only observe four 1. His Wisdome this is profitable to direct us unto him and by it wee also may grow prudent and wise unto salvation Wisdom saith the Preacher Eccles 8. 1. maketh the face to shine and not the face alone but the whole man shall be beautified with heavenly wisdome and this heavenly wisdome is found in the Scriptures onely therefore it is called f 1 Cor. 2. 7. hidden wisdome wisdome that g Prov. 1. 7. gives instruction this the h 1 Cor. 1. 20 21. world understandeth not it is a i Job 28. 17. jewell of inestimable worth 2. His Justice as in punishing the wicked so in rewarding the godly and although some are grown so cunning that they can blinde and deceive the eye of mortall man yet the all-seeing eye of Almighty God will finde them out and his hand will punish them David knew full well that God observed him at all times and places when hee saith O Lord thou hast searched and known mee thou Psalm 139. 1. ad 14. knowest my down-sitting and mine up-rising thou understandest my thoughts long before Thou compassest my path c. And as God espieth all our wayes so will hee judge us according to all our works hee will bring to judgement every secret thing O Eccles 12. 14. that men would lay to heart that hee that seeth in Matth. 6. 4. secret will reward openly But although God can make all things as naked and open to the eye of the world as they are to his own eye witnesse the many private murthers secret adulteries c. yet some are so exceeding vile in their wayes as if there were neither God to judge them nor Satan to accuse them nor Hell to torment them It is a shame saith Saint Paul even to speake of those things which are done of them in private yet although a Christian in modestie is ashamed to speak they themselves blush not impudently to act The shew Isa 3. 9. of their countenance doth witnesse against them they declare their sin as Sodom they hide it not woe unto them for they have rewarded evill unto themselves The consideration of this me thinks should make all even incorrigible sinners cease to sin any more sith Truth it selfe who cannot lie hath spoken it that nothing is secret that shall not be manifest nor Luke 8. 17. any thing hid that shall not be knowne and come abroad 3. His Mercy is manifested in the Scriptures not a Prophet not a Chapter scarce a Verse but some wayes or other reflects on his Mercy yea the whole earth is full of his mercy In him Mercy Psal 119. 64. Psal 85. 10. and Truth are met together Righteousnesse and Peace have kissed each other His Mercy reacheth to the Psal 57. 10. heavens and his Truth unto the clouds Hee is plenteous in shewing mercy it is his nature and propertie Of this his Mercy the stiffe-necked and incorrigible sinner hath no share it is onely extended to Gods afflicted ones such as tremble at his Isa 66. 2. word Build upon this In whom there is no fear and knowledge of God to them there shall be no mercy extended from God It is one of his rich jewels which hee will not bestow on swine who never look up unto him yea who would undervalue it and trample it under their feet 4. His Providence is manifested in the Scriptures The eyes of all look unto him and hee giveth Ps 145. 15 16. them their meat in due season Hee openeth his hand and satisfieth the desire of every living thing Job recounting the Providence of
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
4. 12. time yet is his invisibility manifested and understood in the things created for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may be known of God is manifested in the Rom. 1. 19. creatures namely his eternall power and Godhead As the exquisite skill of a workman is discerned by his work so is the wisdome and power of God perspicuously manifested ex operibus by his works Whether you consider the nature of the heavens or the influence of the starres or the motion of the planets or the various and terrible meteors or the creatures in the aire earth or seas how strange they are for forme how innumerable for multitude or if you consider him in one of his most excellent and admirable miracles namely the variety of the visages of so many millions of men not one exactly and in all parts like unto another which Plinie notes In facie vultuque nostro Lib. 10. Hist. Nat. nullas duas in tot millibus hominum indiscretas effigies existere quod ars nulla in paucis numero praestet affectando all which are a large Commentary of the divine Essence and Wisdome of Almighty God And again that all things should be made of nothing solo nutu verbo absque labore onely by his command and word not by any labour this shews his eternall Omnipotency Ens ex ente producere est potentiae creatae ens verò ex non ente vel ex ente indisposito est potentiae increatae which I will English thus To erect a curious fabrick having convenient materials is the skill of every common artist but to erect a curious fabrick out of base materials requires more then ordinary skill But now to erect so curious a fabrick as is the whole Universe and that out of nothing onely By speaking the word this needs must be the finger Exod. 8. 19. of God Thus Beloved have you heard how that God hath left his footsteps imprinted in his works so that man cannot be altogether without the knowledge of God In omni re aspectabili quaedam extant Vel palpando inveniri potest Deus Tilen Dei vestigia in every thing visible some print of Gods footsteps is impressible by which man may if hee will track and finde out his Creator or else be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judge to pronounce sentence of condemnation for his wilfull ignorance against himselfe for God by his works hath left man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without all excuse In a word God by his works exhibits himselfe to a man to see if man will by them seek and search after him The works of the Lord are great saith the Psalmist sought Psal 111. 2. out of all that have pleasure therein So then delight may be taken by viewing God in the creatures Yet more apparently doth God manifest himselfe By the booke of the Scriptures to man in the book of the Scriptures Although then man may sufficiently reade the Wisdome Justice Power Goodnesse and Providence of God in the book of the Creatures yet because for the most part hee beholdeth the creatures but slightly and with a glancing eye for hee seldome looks farther into them then they stand him in stead very seldome hee either sees or observes God in them and if hee is purblind in things naturall and such as are obvious to his sight no marvell if thick scales cloud his eyes concerning things supernaturall and spirituall God therefore who is abundant in goodnesse exhibits himselfe to man by a farre clearer light namely by his word and Sacraments by which as through a prospective man may discern him and yet every man hath not this glorious priviledge for Hee hath not dealt so with every nation the Psal 147. 20. heathen have no knowledge of his law it is onely his Spouse that can discerne him in them The naturall 1 Cor. 2. 14 15. man perceiveth not the things of the Spirit This peculiar blessing wee shall apply unto our selves by Gods gracious assistance God in his great mercy hath affoorded this favour to us more then to many other people in the world which argues his wonderfull love that he beareth unto us Blessed be his name hee hath taken away the scales from our eyes as hee did from Sauls at his conversion by giving unto us his Acts 9. 18. word and sacraments by which wee may see him cleerly if we will O pray we then that he would be pleased to annoint our eyes with heavenly eye-salve Rev. 3. 18. and that hee would give us the eye of true faith that so wee may see him in them for else as the light of the Sun is not discerned by a blinde man although the Sun shine never so brightly even so this supernaturall light in the Scriptures is not seen by any who have not the eye of their souls opened by faith Some have been so Atheisticall as to doubt whether there were a God or not and consequently to deny his word but when what through the terrors and affrightments of their own consciences together with the observation of the order and governance of all things they could not deny a supreme power the Divell sought to delude them by faining that this God was of some corporeall substance and that hee spake unto them by his lying Oracles by this policie the Divell deluded many and hindred them the knowledge of the true God Others again grant that there is a God and yeeld that hee hath a written word yet blush not blasphemously to say Meliùs consultum fuisse Ecclesiae Observat Tilen de orig sac Scrip. Thes 35. si nulla unquam extitisset Scriptura that it had been happier for the Church if there never had been any Scripture therefore blasphemously stiling it Theologiam atramentariam Thus impudently controlling the wisdome of God who was pleased thereby to make himselfe knowne unto his Spouse the Church Another sort there are who equall their unwritten verities in authoritie unto the sacred Scriptures and most grossely abuse both the letter and the sense of the Scriptures thus making the invention of man of like authority with the word of God which was given by the inspiration of the 2 Tim. 3. 16. holy Ghost God hath blessed be his name miraculously preserved the Scriptures in their genuine puritie maugre the furie of King Jehojachim who burnt the roll that Baruch wrote from the mouth of Jer. 36. 23. the Prophet Jeremiah or maugre the madnesse of 1 Mac. 1. 56 57. Antiochus and other tyrants who sought utterly to Pro libito mutare vel addere demere quicquam Crashaw on Romes forgeries abolish the books of God extant in their dayes or maugre the sacrilegious policy of the Papists who have corrupted it in the text So that if any shall now ask What is meant by the Scriptures I answer Not mens traditions nor the unwritten verities of the superstitious Papists which they equalize with the pure word
quasi per fenestras prospicit in Ecclesiam fideles unde nos aspicimus Deitatem per humanitatem These are the windows through which Christ manifesting himselfe reveales himselfe unto us and in them declaring the secret will and work of God concerning our redemption and salvation whereof except he were perfect God hee could have no knowledge for none being meer and onely man could ever have searched out that bottomlesse abysse nor ever have found out so intricate a mystery Lastly God maketh himselfe knowne unto By the book of Conscience man by the book of Conscience for there is none so atheisticall but the terrours of his Conscience will make him acknowledge a Deity Conscience is a practicall syllogisme condemning Conscientia est syllogismus practicus ex lege Ursin man for the breach of Gods law the Major whereof is the letter of the law Cursed is every man that continueth not in all things which are written in the book of the law to doe them The Minor is the accusing of Conscience But I have broken the law Hence the Conclusion necessarily must follow Therefore I am accursed Sometimes it is put for the spirit or soule of a man and sometimes for the faculties of the soule so wee reade that the law of God is written in our hearts our consciences either Rom. 2. 15. accusing or excusing which must be understood in intellectu nostro in the understanding facultie of the soule and in this sense the majestie and power of God shineth even to the consciences of the heathen and infidels Non omnis Numinis sensu Tilen carent qui in sylvis oberrantes ferinam agunt vitam Even they who live like savage beasts in woods are not altogether void and senselesse of a supreme power and whence is this but from the inward curb of conscience Yet more especially and cleerly God is manifested to the consciences of men these two wayes 1. By the ministery of the word by which hee powerfully worketh on their consciences 2. By the inward checks of conscience after sin committed both in the godly and also in the wicked First by the ministery of the word and this is four wayes 1. By opening that which was before lock'd up The closets of mens hearts are lock'd up by sin and ignorance so that they cannot rightly conceive of God as they ought untill hee who hath the key of David be pleased to open them by the Revel 3. 7. ministery of the word the heart of man naturally being like unto a spring-lock which shutteth of its own accord but cannot be opened without a key Thus God is said to open the heart of Lydia when Acts 16. 14. shee heard the word of God from the mouth of Paul and by the same means to convert the Jayler Vers 31. and his houshold so also God opened the hearts of three thousand at Peters preaching God Acts 2. hath committed the keyes of his kingdom unto the Ministers of his Gospel whereby he enables them Matth. 16. 19. to speak unto his people yet Spiritus sanctus est qui verbi praeconio hominum mentes illuminat qui aures perforat qui corda aperit ut Scripturae tanquam divinae firmiter assentiantur 2. By softning that which before was hard The heart of man naturally is * Ezek. 11. 19. flinty God only saith Job can soften it and this God worketh Job 23. 16. by his word Thus when Josiah heard the judgements 2 King 22. 19. of God threatned against the Jews he grew tender-hearted O that the word of God might work the like effect on us even now when not only his threatnings are denounced but his hand is also heavie upon us But alas we have too many that refuse to hearken that pull away the shoulder and Zech. 7. 11 12. stop the eare that they might not heare Yea they make their hearts as an adamant stone lest they should hear the law and the words which the Lord of hosts hath sent in his Spirit by the former Prophets therefore hath there come great wrath from the Lord of hosts 3. God revealeth himselfe to man by the ministery of the word in convincing the conscience for sinne which was before as it were seared up Thus dealt hee with Ephraim After Ephraim was Jer. 31. 19. instructed hee smote upon his thigh hee was ashamed and even confounded because hee did bear the reproach of his youth Thus Agrippa could not but be convicted in conscience of the Deitie of Christ by the preaching of Paul when hee said Almost thou perswadest Acts 26. 28. me to be a Christian such a victorious grace of wisdome hath the holy Ghost infused into the ministery of the word Felix also could not but be convicted in his conscience of the dreadfull justice of God when hee trembled hearing Pauls discourse Acts 24. 25. concerning the torments of hell and judgement to come Happy had it been for them both if they had fully assented to the power of his preaching Tanta est Scripturae vis ut etiam hostibus suis verum Tilen testimonium exprimat in tenebrionum latibula fulgorem aliquem immittat nimirum ut liquidò constet internam esse hujus lucis proprietatem ex se per se existere Such is the power of the Scripture that it gives evident testimony of its truth even to its very enemies and sends forth its beams of light into the secrets of the craftiest plotters that it may manifestly appear that it is the propertie of the Scriptures to work inwardly on the conscience by shining of it self and in it self 4. By the ministery of the word God purgeth the conscience from dead works to serve the living God The word doth metamorphose a man and makes him to be other then what hee was before thus Paul after that he was converted exercised himself Acts 24. 16. to have a conscience void of offence both towards God and towards man At first Paul thought to have domineered over the poor Christians at Damascus but after he had seen the Lord Christ in the midst of that glorious light which exceeded the light of the Sun hee was content to sit as it were at the feet of Ananias and be instructed by him Now Lupus hic Benjamin ovi caput submisit Hieron Epist 3. Note Aug. de Doctr. Christ proleg if hee that was such an eminent Apostle yea who heard Christ himselfe from heaven must receive instruction from another how dare any man despise even the meanest of Gods Ministers Nor was this conversion of the Apostle without some speciall signification for hereby is shewed that they which are truely converted are also spiritually inlightned they are made blinde to worldly things and the eyes of their mindes are onely taken up with the beholding of things heavenly and the bent of their affections is to hold the mystery 1 Tim. 3. 9.
of faith in a pure conscience To conclude this point Happy is hee who when God speaketh to his conscience by the ministery of the word whether it be for peace or for warre receiveth it with an honest and good heart and is ready to say as once David did to Abigail when she met him Blessed 1 Sam. 25. 32. be the Lord God of Israel which hath sent thee this day to meet mee and blessed be thine advice so they Blessed be the Lord who hath sent thee this day to speak home to my conscience and blessed be thine instructions which make mee to look back to him from whom I was like a prodigall estrayed Thus much concerning Gods manifesting himselfe to the conscience by the ministery of the word Secondly God manifesteth himself to man by the checks of conscience after sin committed and thus both to the godly and to the wicked First to the godly What was it that made Adam hide himself from the presence of God but the Gen. 3. 8. check of his conscience for the guilt of his sin in eating the forbidden fruit The check of conscience is called the smiting of the heart so we reade that when David had cut off the skirt of Sauls garment 1 Sam. 24. 5. his heart smote him that is his conscience checkt him The like smiting David had after his 2 Sam. 24. 10. numbring of the people And to this end doth God reprove man by the check of his own conscience even to awaken him from sin lest hee sleep the sleep unto death The Prophet complains that there was no rest in his bones by reason of his sins untill Psal 32. 3. his heart was purged from sin hee could feel no rest within his soule for conscience is a part of the understanding determining all actions either with or against it either accuseth man for good omitted or evill committed or else excuseth him in assurance that his person is accepted as righteous before God Secondly to the wicked For there is none so notoriously wicked in committing any villany but hee hath sometimes a sting wounding his conscience and telling him of a supreme and just revenger sometimes his heart smites him and humbles him though but for a time and though not for effectuall conversion yet some gripings there are such as Cain Ahab Belshazzar and Herod had these I say lasted but for a time for the Preacher observeth that because sentence against an evill work Eccles 8. 11. is not executed speedily therefore the hearts of the sons of men is fully set in them to doe evill Yet in all both in good and bad Conscience will doe her duty for shee is like the poise of a clock which being wound up sets all the wheeles a going even so Conscience being wound up by the hand of Gods justice sets all the members on work makes the tongue confesse the eyes weep the heart throb the knees smite one against another the fist strikes upon the brest no part but acts its part And now Beloved judge when the conscience of a man findes that shee hath to deale with an angry God Job 13. 26. one that writes as Job complaines bitter things against Psal 139. 7. her and that shee knowes not where to betake her selfe for to flee from his presence shee cannot how shee is perplexed especially if she cannot feele God reconciled unto her and herself unto God No marvell that David mourned through the disquietnesse of his heart saying to God Thou Psal 30. 7. hiddest thy face and I was troubled To a deep sense Matth. 26. 75. of misery was Peter brought after hee had denyed his Lord and forswore his Christ till his Master looking back upon him brought to his remembrance his by-past sin then went he out and wept bitterly And to such a sense of restlesnesse was Judas Matt. 27. 3 4 5. brought after hee had betrayed his Master though hee found not the like comfort as the others did On some the horrour of conscience works repentance unto salvation whereas it drives others to the gulfe of despaire Certes it was not without divine providence that the very heathen termed the terrours of a wicked conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher out and punisher of sin sometimes called Furiae the furies of hell or worm of conscience sometimes also called Intemperiae the tortures of the minde and sometimes per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eumenides the daughter of Acheron and Nox that is Hell and Darknesse hereby Qâ—â—d minimè sinâ— benignae insinuating the wofull bitternesse and extreme horrour wherewith the wicked are perplexed And if the heathen stiled them by such horrid termes how should we dread to harbour in us such snakes And our Saviour tels us of an unquenchable fire so also of a never-dying worm such a worm there is of conscience and it is so called because as a worme lyeth eating and gnawing that wood in which shee abideth so the worm of conscience lying within us gripeth and tormenteth us by bringing to our memories all the causes of present and future calamities as our wilfull negligences whereby wee lost our first enjoyed felicities at every of which considerations she giveth us a deadly griping as also all our occasions offered to escape those miseries in which wee are now plunged adde to these all those opportunities for redeeming that glory which we have now hazzarded as also how ungraciously wee have quenched the good motions of Gods holy Spirit by which wee might have been reclaimed adde further how vain those worldly trifles are which we have too eagerly followed and lastly how wee our selves are become worldly fooles and others spiritually wise whereas we dream'd otherwise From whence wee may observe that A secure sinner is an enemy unto himselfe for if there be no fulnesse of joy but in the presence of God then certes in a wofull condition are they who wallowing in their sins against the curb of conscience deprive themselves of this happinesse Thus you see that an accusing conscience manifesteth a Deity and that the law of God is written Rom. 2. 15. in the hearts of men You see also that both good and bad have sometimes these checks of conscience which like that voice mentioned by the Prophet Isaiah calleth to them saying This is the way Isa 3. 21. walk in it when they turn to the right hand or when they turn to the left pointing out another way then what they formerly trod awry in to which voice of conscience if men will listen and obey then shall it goe well with them for they shall not onely know that there is a God but they shall in some measure see him and be acquainted with him but if they shall harden their hearts and labour to quench the good spirit of God which at that time 1 Thess 5. 19. Revel 3. 20. knocks at the door of their hearts and seeks admission for
their salvation then are they guilty of their own damnation Wouldest thou O man then know whether thou art a childe of God or not know then that there is a conscience First Good yet not quiet and this is in the godly when they are restlesse in themselves for sins as yet unrepented of Thus was it with that kingly Prophet David after his committing of 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
knowes whose it is So that unlesse our faith be turned into infidelity and the light of our understanding into the darknesse of ignorance wee cannot but see him who sanctifies his Church who softens our hearts who quickens us by his Spirit and who enlighteneth our soules by driving away the foggy mists of our naturall blindnesse And here give me leave to make a little digression and I hope not altogether impertinent Behold hee standeth behinde our wall Some by wall Cornel. à Lap. would understand mans incredulity as having reference to that of the Prophet Isaiah Your iniquities Isa 59. 2. have separated twixt you and your God and your sins have hid his face from you Others understand that thick cloud which was between God and the Israelites Exod. 19. 16. at the giving of the Law ex qua procedebant coruscationes adeo ut Israelitici tremuêre out of which went fearfull lightnings which made the Israelites to tremble Others the ceremoniall Law which was afterwards abrogated when the partition Eph. 2. 14. wall was broken down Others the Prophets who mystically set forth Christ to come Others the humanity of Christ so saith S. John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word was made flesh O blessed salve to John 1. 14. clear our sight Take wee all or either of these August in Joh. tract 2. and they set forth the love of him who is or at least should be the joy of our hearts and the desire of our eyes Nor may it be thought vain-glorious presumption if I interpose mine opinion By wall therefore I understand protection and safety wrought by a prudent and faithfull Magistracie such Magistrates being as walls and bulwarks to preserve a people from ruine and desolation intended by the subtill plots of cunning Ahithophels 2 Sam. 17. Esth 3. Amos 7. 10. bloud-thirsty Hamans and idolatrous Amaziah's And if wee take it in this sense wee cannot but acknowledge that God hath stood for our good behinde our wall in that hee hath made our vigilant Patriots to be to us as David and his servants were to Nabal and his servants a wall both by night and 1 Sam. 25. 16. by day And because they have laboured to take Jer. 15. 19. forth the precious from the vile therefore hath the Lord made them unto his Church as a fenced brasen Ver. 20. wall What although men fight against them yet they shall not prevail for God by the mouth of his Prophet Jeremiah hath promised that hee will be with them to save them and deliver them Jer. 15. 19 20 21. yea hee will deliver them out of the hand of the wicked and redeem them out of the hand of the terrible So that wee may well sing that song of Isaiah Wee Isa 26. 1 2. have a strong citie salvation will the Lord appoint for walls and bulwarks Open yee the gates that the righteous nation which keepeth the truth may enter in Yea wee may justly say that the Lord hath been both to them and us a wall of fire round about and will be Zech. 2. 5. the glory in the midst of his people And now I come to the fifth or last Generall of my Text namely that the Spouse of Christ being assured that thus she doth see him may rejoice with comfort and be ravished with desire of a greater union and communion with him This doth consummate whatsoever tends to the perfection of happinesse In it wee are to observe two things 1. That to see God yeelds comfort to the godly in this life 2. That to be made one with God crowns all with eternall felicitie First That to see God yeelds comfort to the godly not to the divels and reprobate for their sight shall be their sorrow they shall indeed see him not as their Saviour but as their Judge to sentence them to eternall punishment Every eye Rev. 1. 7. shall see him they also which pierced him but yet as it followeth they shall waile because of him their sight shall rather afright them then any way minister the least crum of comfort to them 1. That therefore wee may see God with comfort Mark we what Christ teacheth wee must be Matth. 5. 8. pure in heart Now hee is said thus to be pure whose heart mindeth not unchaste things so Chrysostome Chrys Hom. 15. Or he is said to be pure whose heart is alwayes free from malice and continually addicted to temperance so the same Father Calvin stileth Calvin that heart pure which is not crafty or deceitfull Perkins calleth that heart pure which is first truely Perkins humble in sense of sins past resolving ever after to live more holily and not to sin against God any longer wilfully Secondly which testifieth this humilitie by labouring exact obedience to the will of God for a pure heart and a wicked conversation cannot stand together A resolution therefore not to sin is an evident mark of a sanctified soule and of a pure heart which shall see God 2. That wee may see God with comfort wee must endeavour to draw neer God now in this time of grace for the neerer wee are thus to him the cleerer wee shall discern him which that wee may doe wee must set God alwayes before our Psal 16. 8. eyes and remember that whatsoever wee think speak or doe or wheresoever wee are we alwaies are in his sight Walk we therefore before God and Gen. 17. 1. be wee perfect was Gods precept to Abraham O that all called to eminent places would remember this 3. That we may see God with comfort use we the means ordained by God that is frequent wee his house there God manifesteth his presence most gloriously It was Davids prayer to God that hee might not be debarred the beholding of the beauty of the Lord in his house and enquiring in Psal 27. 4. his temple The like respect have wee to his word and sacraments for in those hee manifesteth his beauty as well as in his Sanctuarie receive wee them as pledges of his love and goodnesse towards us and they shall be as a ladder by which we may ascend to perfect happinesse 4. Remember wee what an horrour it is not to see God now God is said to hide himselfe from the wicked As then the sight of Davids face was the light of Israel so is the sight of Gods face the 2 Sam. 21. 17. light of his chosen In his presence is life and in his Psal 90. 17. Psal 30. 5. Psal 16. 11. light wee shall see light yea In his presence is fulnesse of joy and at his right hand are pleasures for evermore The Queen of Sheba reckoned Solomons servants happy because they did stand before him and hear 1 King 10. 8. his wisdome so and much more happy are the children of God who stand before him continually and see his glory If Moses was happy in that hee saw