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GODS PRESENCE MANS COMFORT.
GOD'S PRESENCE MANS COMFORT.
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CANT. 2. 9. Behold, hee standeth behind our wall, hee looketh forth at the window, shewing himselfe at the lattesse.
CANT. 2. 9. Behold, he Stands behind our wall, he looks forth At the window, showing himself At the lattesse.
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MOst worthily is this Book called Cantica Canticorum; not because it was penned by the wisest of men that ever was born of a woman by a natural generation,
MOst worthily is this Book called Cantica Canticorum; not Because it was penned by the Wisest of men that ever was born of a woman by a natural generation,
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but because in it is set down in a most patheticall and mutuall colloquie, the unspeakable love betwixt Christ and his Church under the similitude of a Beloved and his Spouse.
but Because in it is Set down in a most pathetical and mutual colloquy, the unspeakable love betwixt christ and his Church under the similitude of a beloved and his Spouse.
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In the verse foregoing the Text, as also in the former part of this verse, the Church compares her Beloved (for his care, love,
In the verse foregoing the Text, as also in the former part of this verse, the Church compares her beloved (for his care, love,
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and diligence in hasting to bring comforts unto her) to a Roe or yong Hart;
and diligence in hasting to bring comforts unto her) to a Roe or young Heart;
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Behold (saith shee) hee cometh leaping upon the mountains, and skipping upon the hils; Behold (Says she) he comes leaping upon the Mountains, and skipping upon the hills;
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In the words of the Text shee rejoiceth in that shee enjoyeth his presence, thereby pergustans suavitatem amoris, & future ae beatitudinis, having got a relish of his love,
In the words of the Text she rejoices in that she Enjoyeth his presence, thereby pergustans suavitatem amoris, & future ae beatitudinis, having god a relish of his love,
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and a taste of her own future happinesse, though not so fully and perfectly as shee would,
and a taste of her own future happiness, though not so Fully and perfectly as she would,
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or as shee desired, nor as hereafter shee shall:
or as she desired, nor as hereafter she shall:
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yet in that she hath (as it were) a glimpse of his person whom she longed to enjoy, shee exulteth in the words of the Text;
yet in that she hath (as it were) a glimpse of his person whom she longed to enjoy, she exulteth in the words of the Text;
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Behold, he standeth behind our wall, &c. In which words, without wresting, flow these five particulars:Behold, he Stands behind our wall, etc. In which words, without wresting, flow these five particulars:
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1. God cannot be seen by the eye of mortall man, because of the wall of his flesh.
1. God cannot be seen by the eye of Mortal man, Because of the wall of his Flesh.
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2 Yet God is pleased to exhibite himselfe to man four wayes: 1. By voice. 2. By the book of the creatures. 3. By the book of the Scriptures. 4. By the book of conscience.
2 Yet God is pleased to exhibit himself to man four ways: 1. By voice. 2. By the book of the creatures. 3. By the book of the Scriptures. 4. By the book of conscience.
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3. In these, it is but hieroglyphically, enigrnatically, obscurely, darkly.
3. In these, it is but hieroglyphically, enigrnatically, obscurely, darkly.
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4. Yet so, that the soule of a true Christian by the eye of unblemished faith may be sure that shee seeth him in them.
4. Yet so, that the soul of a true Christian by the eye of unblemished faith may be sure that she sees him in them.
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5. That being thus assured that shee doth see him, shee may rejoice, and desire a greater union and communion with him.
5. That being thus assured that she does see him, she may rejoice, and desire a greater Union and communion with him.
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I shall not need to insist long to prove whether there be a God or no;
I shall not need to insist long to prove whither there be a God or no;
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I hope there is none so Atheisticall as to deny it, at least-wise with their tongue,
I hope there is none so Atheistical as to deny it, At leastwise with their tongue,
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although I feare, there are some as bad in their heart, such as are without God in the world.
although I Fear, there Are Some as bade in their heart, such as Are without God in the world.
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Now of Atheists there are three sorts: First, Atheists in thought; The fool hath said in his heart, there is no God:
Now of Atheists there Are three sorts: First, Atheists in Thought; The fool hath said in his heart, there is no God:
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that is, as else-where the Kingly Prophet explaineth it, Hee hath said in his heart, God hath forgotten: God will not require it.
that is, as elsewhere the Kingly Prophet Explaineth it, He hath said in his heart, God hath forgotten: God will not require it.
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Secondly, Atheists in words, who speak of God as of no God, How doth God knew? Is there knowledge in the most High? Thus the seventy ancients of the house of Israel did horrible things, every man in the chambers of his imagery,
Secondly, Atheists in words, who speak of God as of no God, How does God knew? Is there knowledge in the most High? Thus the seventy ancients of the house of Israel did horrible things, every man in the chambers of his imagery,
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and said, The Lord seeth us not. Thirdly, Atheists in conversation;
and said, The Lord sees us not. Thirdly, Atheists in Conversation;
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these are they that so live, as if there were no God, They professe that they know God, but in their works deny him.
these Are they that so live, as if there were no God, They profess that they know God, but in their works deny him.
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Certes, did these truely know that there is a God, and that hee seeth all their abominations,Certes, did these truly know that there is a God, and that he sees all their abominations,
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and will at the last day call them to a strict account, and severely punish them, it would make them tremble even in this life:
and will At the last day call them to a strict account, and severely Punish them, it would make them tremble even in this life:
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but they are altogether corrupt, abominable, and to every good work reprobate. To omit School-distinctions, Utrum Deum esse sit demonstrabile; these arguments following shall sufficiently prove:
but they Are altogether corrupt, abominable, and to every good work Reprobate. To omit School distinctions, Utrum God esse fit demonstrabile; these Arguments following shall sufficiently prove:
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1. That excellent order of nature, seen (both in that Microcosme or little world [ Man, ] as also in that Megacosme, the greater world,
1. That excellent order of nature, seen (both in that Microcosm or little world [ Man, ] as also in that Megacosm, the greater world,
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or whole Universe) in the disposition of parts, and succession of motions and actions, which could not be nor subsist, were there not an Omnipotency to rule and order it;
or Whole Universe) in the disposition of parts, and succession of motions and actions, which could not be nor subsist, were there not an Omnipotency to Rule and order it;
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which Omnipotency must needs be God, as appeareth by the places quoted in the margent. 2. That excellencie of humane understanding, Man alone being above all other creatures rationall;
which Omnipotency must needs be God, as appears by the places quoted in the margin. 2. That excellency of humane understanding, Man alone being above all other creatures rational;
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Reason, Knowledge, Wisdome, &c. being that image of God in man; and in this sense Saint Paul hath it, when he saith, We are his off-spring.
Reason, Knowledge, Wisdom, etc. being that image of God in man; and in this sense Saint Paul hath it, when he Says, We Are his offspring.
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3. The nature of man acknowledgeth a Deity; for no Nation under heaven is so barbarous, but worshippeth a supreme power, either creatures,
3. The nature of man acknowledgeth a Deity; for no nation under heaven is so barbarous, but Worshippeth a supreme power, either creatures,
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or else the workmanship of their own hands.
or Else the workmanship of their own hands.
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4. The sting or worm of Conscience, even in the most reprobate, either in the very act of sin,
4. The sting or worm of Conscience, even in the most Reprobate, either in the very act of since,
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or at least after sin committed, proves a Deity, and that there is a supreme Judge, who will call them to an account, which sting of theirs shewes the law of a supremer power written in their hearts.
or At least After since committed, Proves a Deity, and that there is a supreme Judge, who will call them to an account, which sting of theirs shows the law of a supremer power written in their hearts.
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5. The execution of justice in rewarding the godly, and punishing the wicked; as in the deluge drowning all but eight persons:
5. The execution of Justice in rewarding the godly, and punishing the wicked; as in the deluge drowning all but eight Persons:
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as in delivering the Israelites, and overthrowing Pharaoh and his host: as in preserving Lot and his two daughters, when Sodom was consumed:
as in delivering the Israelites, and overthrowing Pharaoh and his host: as in preserving Lot and his two daughters, when Sodom was consumed:
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So that a man shall say, Verily, there is a reward for the righteous: doubtlesse, there is a God that judgeth the earth. So that a man shall say, Verily, there is a reward for the righteous: doubtless, there is a God that Judgeth the earth.
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Thus you see that there is a God; but what this God is, mortall man cannot define, and that for two reasons: 1. Because he is incomprehensible.
Thus you see that there is a God; but what this God is, Mortal man cannot define, and that for two Reasons: 1. Because he is incomprehensible.
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2. Because his essence cannot be known. Yet hath hee been pleased to make himselfe known to us these three wayes: 1. By his Attributes;
2. Because his essence cannot be known. Yet hath he been pleased to make himself known to us these three ways: 1. By his Attributes;
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as his Mercy, Justice, Wisdome, NONLATINALPHABET, or Goodnesse to mankind, and Truth: all which are revealed to us, who live within the lists of the Church;
as his Mercy, justice, Wisdom,, or goodness to mankind, and Truth: all which Are revealed to us, who live within the lists of the Church;
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but are not known unto the Heathen, who are without the pales thereof. 2. By his Persons, being a Trinitie in Unitie;
but Are not known unto the Heathen, who Are without the pales thereof. 2. By his Persons, being a Trinity in Unity;
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this wee acknowledge, that Tota Trinitas unus est Deus: this the Heathen are ignorant of. 3. By his works;
this we acknowledge, that Tota Trinitas Unus est Deus: this the Heathen Are ignorant of. 3. By his works;
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as of Creation, Preservation, Rule and Government, which are known to none so clearly as they are to such, to whom the sound of the Gospel hath come;
as of Creation, Preservation, Rule and Government, which Are known to none so clearly as they Are to such, to whom the found of the Gospel hath come;
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much lesse have the Heathen known that blessed work of Redemption by Christ Jesus. Again, the Attributes of God are either Nominall, or Reall. Nominall;
much less have the Heathen known that blessed work of Redemption by christ jesus. Again, the Attributes of God Are either Nominal, or Real. Nominal;
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as Jehovah, which signifies an eternall Being of himself:
as Jehovah, which signifies an Eternal Being of himself:
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this Name he took unto himselfe, thereby to point at, and shadow out unto us his Essence, which is incomprehensible;
this Name he took unto himself, thereby to point At, and shadow out unto us his Essence, which is incomprehensible;
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by this Name hee was not knowne unto Abraham, Isaac, and Jacob, but by the name Shaddai, which signifies Almighty;
by this Name he was not known unto Abraham, Isaac, and Jacob, but by the name Shaddai, which signifies Almighty;
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that was a name of Omnipotency, this a name of Majesty: Or Jah, that is, Lord, because hee is the Alpha of all things:
that was a name of Omnipotency, this a name of Majesty: Or Jah, that is, Lord, Because he is the Alpha of all things:
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Or Elohim, which shewes to us the distinction that is to be made of the Persons of the Trinitie, the Father, the Son, the Holy Ghost:
Or Elohim, which shows to us the distinction that is to be made of the Persons of the Trinity, the Father, the Son, the Holy Ghost:
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Or, as in the New Testament, NONLATINALPHABET, as being the first Essence of all things:
Or, as in the New Testament,, as being the First Essence of all things:
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hence is hee called NONLATINALPHABET, sole Lord Paramount, because hee hath his Being in and of himselfe, and dependeth on none other:
hence is he called, sole Lord Paramount, Because he hath his Being in and of himself, and dependeth on none other:
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Or, NONLATINALPHABET, because he seeth or compasseth all things.
Or,, Because he sees or Compasseth all things.
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Other nominall Attributes there are, as El, Abba, &c. but I omit them, and hasten to his reall Attributes, such are they that are onely proper unto God, and shew his divine Essence.
Other nominal Attributes there Are, as El, Abba, etc. but I omit them, and hasten to his real Attributes, such Are they that Are only proper unto God, and show his divine Essence.
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Such are either Absolute, or Relative.
Such Are either Absolute, or Relative.
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Absolute, as his Perfection, being solely of himselfe, and giving life and being to all other creatures in the world:
Absolute, as his Perfection, being solely of himself, and giving life and being to all other creatures in the world:
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or his Infinitenesse, or Eternitie, being principii & finis expers, having neither beginning of dayes, nor length of time:
or his Infiniteness, or Eternity, being Principii & finis expers, having neither beginning of days, nor length of time:
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or his Invisibilitie, not having any bodily shape, and therefore not to be discerned by humane sense:
or his Invisibility, not having any bodily shape, and Therefore not to be discerned by humane sense:
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or his Immutabilitie in his Essence, I am the Lord, I change not; in his Will, The Counsell of the Lord standeth for ever;
or his Immutability in his Essence, I am the Lord, I change not; in his Will, The Counsel of the Lord Stands for ever;
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or in his Place, I the Lord fill heaven and earth: or his Omnipotency, for quicquid vult facit, hee doth whatsoever pleaseth him.
or in his Place, I the Lord fill heaven and earth: or his Omnipotency, for quicquid vult facit, he does whatsoever Pleases him.
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To these I might adde his relative Attributes, as Knowledge, Wisdome, Goodnesse, Justice, Truth, Liberality, Bounty, Mercy, &c. Relative I call them,
To these I might add his relative Attributes, as Knowledge, Wisdom, goodness, justice, Truth, Liberality, Bounty, Mercy, etc. Relative I call them,
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because in God they are essentiall, in man accidentall; in man finite, but in God infinite, incomprehensible, invisible.
Because in God they Are essential, in man accidental; in man finite, but in God infinite, incomprehensible, invisible.
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Now all these Attributes are given unto God pro nostro captu, vel ratione cognitionis nostrae, in respect of us men, and for our benefit;
Now all these Attributes Are given unto God Pro nostro captu, vel ratione cognitionis Nostrae, in respect of us men, and for our benefit;
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by which that light which is in it self inaccessible, may after a manner be shadowed out to the dim eye of our dull apprehension, which is not able to behold so resplendent a Majestie:
by which that Light which is in it self inaccessible, may After a manner be shadowed out to the dim eye of our dull apprehension, which is not able to behold so resplendent a Majesty:
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for the glory of God doth far more excell the glory of the Sunne, then the light of the Sunne doth the light of a candle.
for the glory of God does Far more excel the glory of the Sun, then the Light of the Sun does the Light of a candle.
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Well may wee therefore admire, and say, O the heighth, the breadth, the length, and the depth of the Infinitenesse and Invisibilitie of Almighty God! yea, and pray also with the same Apostle, That wee may be able to comprehend with all saints, what is the breadth,
Well may we Therefore admire, and say, Oh the height, the breadth, the length, and the depth of the Infiniteness and Invisibility of Almighty God! yea, and pray also with the same Apostle, That we may be able to comprehend with all Saints, what is the breadth,
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and length, and depth, and heighth; and length, and depth, and height;
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that so wee may be filled with the fulnesse of the knowledge of God, whom to know is life eternall.
that so we may be filled with the fullness of the knowledge of God, whom to know is life Eternal.
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Now there are foure degrees or windowes, by and thorow which the presence of this God manifestly shineth to the eye of our souls.
Now there Are foure Degrees or windows, by and thorough which the presence of this God manifestly shines to the eye of our Souls.
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The first whereof is universall, whereby in his Essence hee is fully every-where, inclusively nowhere; totus est in toto mundo, & totus in qualibet mundi parte.
The First whereof is universal, whereby in his Essence he is Fully everywhere, inclusively nowhere; totus est in toto mundo, & totus in qualibet mundi parte.
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And as hee is thus universally present in his Essence, so is hee also in all his essentiall Properties,
And as he is thus universally present in his Essence, so is he also in all his essential Properties,
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as his Wisdome, Power, Providence, &c. The second is speciall, whereby hee is said to be in heaven because there his glory, power, wisdome and goodnesse are seen in a most excellent manner;
as his Wisdom, Power, Providence, etc. The second is special, whereby he is said to be in heaven Because there his glory, power, Wisdom and Goodness Are seen in a most excellent manner;
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from whence also he showers down in a most plentifull sort his blessings upon us for our temporall benefit.
from whence also he showers down in a most plentiful sort his blessings upon us for our temporal benefit.
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The third is most speciall, as hee dwels by his gracious and sanctifying Spirit in the hearts of his elect and chosen;
The third is most special, as he dwells by his gracious and sanctifying Spirit in the hearts of his elect and chosen;
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so much S. Paul affirmes, Know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you?
so much S. Paul affirms, Know you not that you Are the Temple of God, and that the Spirit of God dwells in you?
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The fourth is most speciall and singular, namely, when hee is present by his Spirit in Christ:
The fourth is most special and singular, namely, when he is present by his Spirit in christ:
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so S. Paul, In him (viz. Christ) dwelleth all the fulnesse of the Godhead bodily.
so S. Paul, In him (viz. christ) dwells all the fullness of the Godhead bodily.
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And yet in none of these can the brightnesse of the Deity be seen by the eyes of humane flesh: and the reason is twofold; Either,
And yet in none of these can the brightness of the Deity be seen by the eyes of humane Flesh: and the reason is twofold; Either,
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1. Ex parte objecti apparentis, in regard of the excellency of Gods glorious Majestie appearing: Or,
1. Ex parte Object apparentis, in regard of the excellency of God's glorious Majesty appearing: Or,
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2. Ex parte subjecti videntis, in regard of mans infirmitie in beholding. For the first cause:
2. Ex parte Subject videntis, in regard of men infirmity in beholding. For the First cause:
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Such is the Majestie and brightnesse of Almighty God, that the most glorious Angels, the Seraphims and Cherubims, are forced to cover their faces at his presence:
Such is the Majesty and brightness of Almighty God, that the most glorious Angels, the Seraphims and Cherubims, Are forced to cover their faces At his presence:
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And if such created natures, yea rather, such spirituall substances, cannot see that incorporeall uncreated Vertue (as Chrysostome calls it,) or (as Theodoret ) that incomprehensible divine Substance, much lesse can man.
And if such created nature's, yea rather, such spiritual substances, cannot see that incorporeal uncreated Virtue (as Chrysostom calls it,) or (as Theodoret) that incomprehensible divine Substance, much less can man.
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If that saying of Christ be objected, Matth. 18. Their Angels alwaies behold the face of my Father:
If that saying of christ be objected, Matthew 18. Their Angels always behold the face of my Father:
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I answer, The Angels see God, but it is according to their capacitie and strength; not according to the divine Substance, for that is incomprehensible:
I answer, The Angels see God, but it is according to their capacity and strength; not according to the divine Substance, for that is incomprehensible:
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And S. Austin saith, that it is one thing to see, and another thing to comprehend the whole by seeing,
And S. Austin Says, that it is one thing to see, and Another thing to comprehend the Whole by seeing,
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when as nothing of the whole is concealed, but all is seen round about in every part thereof. when as nothing of the Whole is concealed, but all is seen round about in every part thereof.
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Again, If that Citie which is above be so glorious, as Saint John speaks, the wall is of Jasper, the Citie 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,
Again, If that city which is above be so glorious, as Saint John speaks, the wall is of Jasper, the city it self of pure gold like unto clear glass, that it needs not the Sun or Moon to shine in it, etc. how glorious then is the Lord God, whose glory is the Light thereof? As then a man may be upon the sea,
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and yet not exactly know the full breadth and depth of the sea:
and yet not exactly know the full breadth and depth of the sea:
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even so the Angels themselves, although they are in heaven, and see God really in his glory;
even so the Angels themselves, although they Are in heaven, and see God really in his glory;
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yet cannot they fully comprehend either the depth of his Majestie, or the altitude of his Eternitie.
yet cannot they Fully comprehend either the depth of his Majesty, or the altitude of his Eternity.
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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;
The divine Essence is of that perfect beauty, and of that excellent glory, that man is not able to comprehend the fullness of God's Majesty;
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NONLATINALPHABET, No man (saith Saint John) hath seen God at any time.
, No man (Says Faint John) hath seen God At any time.
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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. He only (Says S. Paul) hath immortality, and dwells in Light which no man can approach unto, whom no man hath seen, or can see.
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So holy Job, Loe, he goeth by me, and I see him not: hee passeth on also, but I perceive it not.
So holy Job, Lo, he Goes by me, and I see him not: he passes on also, but I perceive it not.
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Behold, I goe forward, but hee is not there; and backward, but I cannot perceive him:
Behold, I go forward, but he is not there; and backward, but I cannot perceive him:
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On the left hand where hee doth work, but I cannot behold him; hee hideth himselfe on the right, that I cannot see him.
On the left hand where he does work, but I cannot behold him; he Hideth himself on the right, that I cannot see him.
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Verily, (saith the Prophet Isaiah) thou art a God that hidest thy selfe, O God of Israel the Saviour.
Verily, (Says the Prophet Isaiah) thou art a God that hidest thy self, Oh God of Israel the Saviour.
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Deus ubi { que } praesens est, attamen vix inveniri potest; stantem sequimur, at apprehendere non valemus: Deus ubi { que } Praesens est, attamen vix inveniri potest; stantem sequimur, At apprehendere non valemus:
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Hee is above us, and below us, before us, and behinde us, on either side of us,
He is above us, and below us, before us, and behind us, on either side of us,
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yea, within us, yet we can neither see him, nor feel him. Per molem corporis nusquam est:
yea, within us, yet we can neither see him, nor feel him. Per molem corporis nusquam est:
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per incircumscriptam 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, per incircumscriptam substantiam nusquam deest. He is above us by his power ruling us, he is below us by his sustentation relieving us, he is without us by his greatness environing us,
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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;
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 does an humane body;
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nor of affections, as doth the soul of man: and although members, as hands, eyes, ears, feet, &c. yea, and passions of the minde,
nor of affections, as does the soul of man: and although members, as hands, eyes, ears, feet, etc. yea, and passion of the mind,
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as anger, jealousie, patience, &c. are divers times ascribed to God in his word;
as anger, jealousy, patience, etc. Are diverse times ascribed to God in his word;
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yet are these termes ascribed to him none otherwise then by an NONLATINALPHABET, and NONLATINALPHABET, according to the weaknesse of our capacitie;
yet Are these terms ascribed to him none otherwise then by an, and, according to the weakness of our capacity;
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for his perfection admits not of the least weaknesse or perturbation.
for his perfection admits not of the least weakness or perturbation.
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Simonides the Poet, being demanded by Hiero the Tyrant, what God was, craved a day to deliberate;Simonides the Poet, being demanded by Hiero the Tyrant, what God was, craved a day to deliberate;
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and not being then able to define the true Nature and Essence of God, hee craved two daies more;
and not being then able to define the true Nature and Essence of God, he craved two days more;
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that time being past, and himselfe yet unresolved, hee craved four dayes, still doubling his number:
that time being passed, and himself yet unresolved, he craved four days, still doubling his number:
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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.
and being demanded the reason hereof, he answered, that the more he studied and dived into that abyss, the less able was he to define what God was; so incomprehensible is God's Essence.
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In a word, whatsoever can be said of God, cannot fully expresse his infinite Immensity.
In a word, whatsoever can be said of God, cannot Fully express his infinite Immensity.
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Cujus ergo gloriae non sufficit obstupescens conscientia, quomodo sufficiet loquens lingua? If then the astonished conscience of man cannot sufficiently conceive the Majestie of God, Cujus ergo Glory non sufficit obstupescens conscientia, quomodo sufficiet Speaking lingua? If then the astonished conscience of man cannot sufficiently conceive the Majesty of God,
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how then can his tongue expresse it?
how then can his tongue express it?
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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:
OH! then admire the length, breadth, height, and depth of this Deity, whose length is Eternity, whose breadth is Charity, whose height is Majesty, and whose depth is Wisdom:
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Qui amat ut 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, Qui amat ut Charitas, Novit ut Veritas, sedet ut Aequitas, dominatur ut Majostas, etc. Who loves as cordially as Charity, Knoweth all things judicially as Verity, Judgeth uprightly as Equity, rules royally as Majesty, governs potently as Principality, protects impregnably as Safety, works mightily as Power, helps readily as Piety,
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and is manifested as the Sun in his splendour gloriously.
and is manifested as the Sun in his splendour gloriously.
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His power is inexplicable, his goodnesse incomprehensible, his wisdome ineffable, and his definition is alwayes to be praised by his holy ones.
His power is inexplicable, his Goodness incomprehensible, his Wisdom ineffable, and his definition is always to be praised by his holy ones.
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Thus much for the excellency of Gods glorious Majestie appearing, which cannot be seen by our bodily eye.
Thus much for the excellency of God's glorious Majesty appearing, which cannot be seen by our bodily eye.
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The second cause of mans not seeing God is, his infirmity in beholding; and this is twofold:
The second cause of men not seeing God is, his infirmity in beholding; and this is twofold:
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Either, 1. Through the guilt of sin: Or, 2. Through the frailty of his flesh. 1. Through the guilt of sin.
Either, 1. Through the guilt of since: Or, 2. Through the frailty of his Flesh. 1. Through the guilt of since.
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When God appeared to Moses, Moses hid his face, because hee knew himselfe to be a sinfull man.
When God appeared to Moses, Moses hid his face, Because he knew himself to be a sinful man.
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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:
The guilt of since makes a man conscious to himself, and afraid to look even an earthly Judge in the face, much more to behold so glorious a Majesty as is the divine Essence:
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thus Adam went and hid himselfe when he had transgressed, by eating the forbidden fruit:
thus Adam went and hid himself when he had transgressed, by eating the forbidden fruit:
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And if (when the voice of God walked in the cool of the day) hee hid himselfe, oh!
And if (when the voice of God walked in the cool of the day) he hid himself, o!
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how would hee have trembled if God had come in the heat of the day? When Christ was transfigured upon the Mount,
how would he have trembled if God had come in the heat of the day? When christ was transfigured upon the Mount,
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and his face did shine like the Sun, and his raiment was white as the light;
and his face did shine like the Sun, and his raiment was white as the Light;
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Peter and the other Apostles were afraid, and knew not what to say:Peter and the other Apostles were afraid, and knew not what to say:
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So also, when Peter saw the Majestie of his Master in that great draught of fishes, he falls down at Jesus his feet,
So also, when Peter saw the Majesty of his Master in that great draught of Fish, he falls down At jesus his feet,
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and saith, Depart from mee, O Lord, for I am a sinfull man. Oh then!
and Says, Depart from me, Oh Lord, for I am a sinful man. O then!
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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 wayes of man, and hee seeth all his goings.
sith horror of conscience in regard of since makes men afraid of the face of God, that men would Remember, that his eyes Are upon the ways of man, and he sees all his goings.
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There is no darknesse nor shadow of death, where the workers of iniquity may hide themselves. There is no darkness nor shadow of death, where the workers of iniquity may hide themselves.
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As also, that nothing terrifies the conscience so much as doth the guilt of sin, which is the mother of fear.
As also, that nothing terrifies the conscience so much as does the guilt of since, which is the mother of Fear.
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Conscience is that book in which all our sins are registred;
Conscience is that book in which all our Sins Are registered;
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Et 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, Et quid Acquire putatur, ubi mala conscientia praedicatur? Or, in qua parte possit homo proficere, si innocentiam probatus fuerit amisisse? What can be gained where conscience Preacheth terror? or, what can a man plead for himself,
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if guilt of sin tortures and terrifies? A sinfull guilty conscience cannot endure to behold so infinite a Presence,
if guilt of since tortures and terrifies? A sinful guilty conscience cannot endure to behold so infinite a Presence,
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but soon shall be swallowed up with so glorious a Majestie. 2. The second cause is the frailty of mans flesh:
but soon shall be swallowed up with so glorious a Majesty. 2. The second cause is the frailty of men Flesh:
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for such is the weaknesse and tendernesse of the eye of man, that hee is not able to behold the Sun in Rota, when in a clear day he is as in a chariot adorned in his glorious splendour,
for such is the weakness and tenderness of the eye of man, that he is not able to behold the Sun in Rota, when in a clear day he is as in a chariot adorned in his glorious splendour,
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then which no creature is brighter; for the more a man gazeth on it, the blinder is his sight.
then which no creature is Brighter; for the more a man gazes on it, the blinder is his sighed.
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The Israelites were not able to behold Moses his face when hee came from talking with God on mount Sinai, they were afraid (saith the Text) to come nigh him, untill hee had put a vaile over it:
The Israelites were not able to behold Moses his face when he Come from talking with God on mount Sinai, they were afraid (Says the Text) to come High him, until he had put a veil over it:
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And if man cannot endure to behold that glory wherewith God hath invested his creatures,
And if man cannot endure to behold that glory wherewith God hath invested his creatures,
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how much lesse able is hee to behold ipsam vim divinae Essentiae, that infinite glory of that infinite God, who gave such glory to his creatures? for the workman is alwayes of more excellent aspect then the work it selfe,
how much less able is he to behold ipsam vim Divinae Essentiae, that infinite glory of that infinite God, who gave such glory to his creatures? for the workman is always of more excellent aspect then the work it self,
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as the potter is more honourable then the clay, and the builder of the house of more esteem then the house builded.
as the potter is more honourable then the clay, and the builder of the house of more esteem then the house built.
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As then glasse cannot endure the violent-working heat of the fire, without either breaking or melting;
As then glass cannot endure the violent-working heat of the fire, without either breaking or melting;
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no more is man able to behold Almighty God, who is a consuming fire, without perishing.
no more is man able to behold Almighty God, who is a consuming fire, without perishing.
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Againe, God cannot be seen by the bodily eye of man, for then hee should be of some humane shape,
Again, God cannot be seen by the bodily eye of man, for then he should be of Some humane shape,
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and wee should conceive grosly of him, juxta passibilitatem humanam, according to vaine fancy: Behold, (saith Solomon) the heaven, and the heaven of heavens cannot containe him:
and we should conceive grossly of him, juxta passibilitatem humanam, according to vain fancy: Behold, (Says Solomon) the heaven, and the heaven of heavens cannot contain him:
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Heaven is his throne, and the earth is his foot-stool;
Heaven is his throne, and the earth is his footstool;
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and as he is of infinite Immensity, and cannot be circumscribed within any bounds or limits;
and as he is of infinite Immensity, and cannot be circumscribed within any bounds or Limits;
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so is his Essence invisible and incomprehensible, and cannot be seen by the frail eye of man.
so is his Essence invisible and incomprehensible, and cannot be seen by the frail eye of man.
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When Moses desired to see Gods face or glory, that is, the fulnesse of Gods glorious Majestie, the Lord told him that it would be hurtfull to him, Thou canst not see my face and live, saith God:
When Moses desired to see God's face or glory, that is, the fullness of God's glorious Majesty, the Lord told him that it would be hurtful to him, Thou Canst not see my face and live, Says God:
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Mortali carne Deum videre non potuit. Mortali Carnem God To see non Potuit.
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Such was the glorious splendour of Almighty God, and such the weaknesse of his dazled eyes, that although his desire was great, yet his infirmitie was greater;
Such was the glorious splendour of Almighty God, and such the weakness of his dazzled eyes, that although his desire was great, yet his infirmity was greater;
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hee could not see the face of God in full Majesty: God indeed vouchsafed to shew him his backparts, which some interpret his wondrous works;
he could not see the face of God in full Majesty: God indeed vouchsafed to show him his Back parts, which Some interpret his wondrous works;
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others, Gods attributes and properties, by which God mightily made himselfe known to Moses; but his glory,
Others, God's attributes and properties, by which God mightily made himself known to Moses; but his glory,
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or his glorious Essence, by his mortall eye hee could not see. As wee are not able to know the essence of any star;
or his glorious Essence, by his Mortal eye he could not see. As we Are not able to know the essence of any star;
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so are wee not able to reach to the knowledge of the Essence of God.
so Are we not able to reach to the knowledge of the Essence of God.
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While man is clothed with flesh, hee is subject to weaknesse, yea, hee is weaknesse it selfe.
While man is clothed with Flesh, he is Subject to weakness, yea, he is weakness it self.
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Even the eye, which is the light of the body, is not capable of things other then what are sublunary;
Even the eye, which is the Light of the body, is not capable of things other then what Are sublunary;
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nay, many of them it cannot discern perfectly:
nay, many of them it cannot discern perfectly:
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but when this earthly clod is laid in the dust, and this corruption hath put on incorruption,
but when this earthly clod is laid in the dust, and this corruption hath put on incorruption,
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and this mortality hath put on immortality, then shall hee see God (NONLATINALPHABET) face to face;
and this mortality hath put on immortality, then shall he see God () face to face;
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that is, hee shall see God in greater perfection, although even then hee shall not be able to comprehend him in his Immensitie.
that is, he shall see God in greater perfection, although even then he shall not be able to comprehend him in his Immensity.
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In this life the Church knoweth him either by hearing his voice, or by seeing him standing behinde a wall,
In this life the Church Knoweth him either by hearing his voice, or by seeing him standing behind a wall,
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or else looking through grates or lattises;
or Else looking through grates or lattices;
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that is, in the book of the Creatures, or the book of the Scriptures, or the book of Conscience:
that is, in the book of the Creatures, or the book of the Scriptures, or the book of Conscience:
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And this brings mee to the second generall of the Text, in which is evidently manifested the exceeding love of so infinite a God, who vouchsafeth to impart himselfe unto man by familiaritie;
And this brings me to the second general of the Text, in which is evidently manifested the exceeding love of so infinite a God, who vouchsafeth to impart himself unto man by familiarity;
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not by exhibiting his Essence, but by sending forth his voice.
not by exhibiting his Essence, but by sending forth his voice.
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In the foregoing verse of the Text, the Church rejoyceth in that shee heares the voice of her Beloved.
In the foregoing verse of the Text, the Church Rejoiceth in that she hears the voice of her beloved.
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It is by voice that God is pleased wonderfully to make himself known unto his own.
It is by voice that God is pleased wonderfully to make himself known unto his own.
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Thus by voice did hee make himself known to the Patriarchs before the Law, to the Prophets under the Law:
Thus by voice did he make himself known to the Patriarchs before the Law, to the prophets under the Law:
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and thus did Christ manifest himselfe at his Baptisme, and at his Transfiguration. This voice of God sounds sometimes terribly;
and thus did christ manifest himself At his Baptism, and At his Transfiguration. This voice of God sounds sometime terribly;
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as at the giving of the Law, when there were thundrings, and lightnings, and a thick cloud upon the Mount,
as At the giving of the Law, when there were thunderings, and lightnings, and a thick cloud upon the Mount,
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and the voice of a trumpet exceeding loud, so that the people trembled: Observe the place;and the voice of a trumpet exceeding loud, so that the people trembled: Observe the place;
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Trumpets sounded mightily in the aire, fearfull thunders brake forth from out the skie with fierce lightnings, with horrible mists, with thick clouds,
Trumpets sounded mightily in the air, fearful Thunders brake forth from out the sky with fierce lightnings, with horrible mists, with thick Clouds,
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and terrible smokes arising from the mountain;
and terrible smokes arising from the mountain;
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and, in the midst of all this, a dreadfull terrour of the voice of Gods more dreadfull Majestie, I am the Lord, &c. Whence observe, that sithence the Law of God was delivered with such trembling, that wee also tremble to violate this Law,
and, in the midst of all this, a dreadful terror of the voice of God's more dreadful Majesty, I am the Lord, etc. Whence observe, that since the Law of God was Delivered with such trembling, that we also tremble to violate this Law,
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and the rather, because the exaction of this Law shall be with greater terrour at the last and generall day of Gods great assises,
and the rather, Because the exaction of this Law shall be with greater terror At the last and general day of God's great assizes,
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then the publication of it was with astonishment.
then the publication of it was with astonishment.
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Daily experience teacheth us, that the violation of the lawes of earthly Princes are executed upon delinquents with greater severity then they were proclaimed:
Daily experience Teaches us, that the violation of the laws of earthly Princes Are executed upon delinquents with greater severity then they were proclaimed:
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Even so Almighty God, by his voice in giving the Law, speaks, threatens, and thunders, in each denouncing open war against all such as shall contemptuously offer violence unto his Law:
Even so Almighty God, by his voice in giving the Law, speaks, threatens, and Thunders, in each denouncing open war against all such as shall contemptuously offer violence unto his Law:
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hee will be avenged on his adversaries, and comfort himselfe in their destruction.
he will be avenged on his Adversaries, and Comfort himself in their destruction.
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Thus also when Christ desired his Father to glorifie his Name, a mighty voice came from heaven, saying, I have both glorified it, and will glorifie it againe;
Thus also when christ desired his Father to Glorify his Name, a mighty voice Come from heaven, saying, I have both glorified it, and will Glorify it again;
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insomuch, that the people said, it thundred.
insomuch, that the people said, it thundered.
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And sometimes this voice comes mildely, as when the Lord appeared to the Prophet Elijah; for first there came a violent winde, which rent the mountaines, and brake the rocks in pieces;
And sometime this voice comes mildly, as when the Lord appeared to the Prophet Elijah; for First there Come a violent wind, which rend the Mountains, and brake the Rocks in Pieces;
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yet the Lord was not in that winde: then an earth-quake, yet the Lord was not in that earth-quake:
yet the Lord was not in that wind: then an earthquake, yet the Lord was not in that earthquake:
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then a fire, yet the Lord was not in that fire: last of all came a still soft voice, and in it God was.
then a fire, yet the Lord was not in that fire: last of all Come a still soft voice, and in it God was.
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To stubborn and incredulous people God sends forth his voice with furie: but to obedient and beleeving people, in love and mercy.
To stubborn and incredulous people God sends forth his voice with fury: but to obedient and believing people, in love and mercy.
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Now if God manifesteth himselfe by voice, then not by Imaginary conceits, like the ungodly person, who (as David observes) runs the road of all villany, joining with the theef, partaking with the adulterer,
Now if God manifesteth himself by voice, then not by Imaginary conceits, like the ungodly person, who (as David observes) runs the road of all villainy, joining with the thief, partaking with the adulterer,
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and opening his mouth with the slanderer, and thinks God to be such a one as himselfe.
and opening his Mouth with the slanderer, and thinks God to be such a one as himself.
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Nor yet by Imagery draughts, as the Papists would, who picture him like an old man sitting in a chaire, grosly abusing his Divine Essence.
Nor yet by Imagery draughts, as the Papists would, who picture him like an old man sitting in a chair, grossly abusing his Divine Essence.
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Beloved, none can conceive so holily, so reverently, and so divinely of God in every respect as hee ought;
beloved, none can conceive so holily, so reverently, and so divinely of God in every respect as he ought;
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therefore hath God given an especiall charge to the Jewes (and in them to us) concerning his worship, to take heed, because they saw no similitude, they onely heard a voice out of the fire.
Therefore hath God given an especial charge to the Jews (and in them to us) Concerning his worship, to take heed, Because they saw no similitude, they only herd a voice out of the fire.
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And a voice there was, to teach us, that as God at first taught the Jewes by a voice;
And a voice there was, to teach us, that as God At First taught the Jews by a voice;
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so likewise in these dayes, and to the worlds end, God will use and sanctifie a voice to men for their salvation.
so likewise in these days, and to the world's end, God will use and sanctify a voice to men for their salvation.
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Naturally indeed man inclineth to that which affecteth the eye and other outward senses;
Naturally indeed man Inclineth to that which affects the eye and other outward Senses;
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and this is a notable bait in Popery to adore goodly images, and as the Athenians the shrines of Diana, thereby to bewitch the common people,
and this is a notable bait in Popery to adore goodly Images, and as the Athenians the shrines of Diana, thereby to bewitch the Common people,
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and these they call the Lay-mans books:
and these they call the Lay-mans books:
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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.
but in the mean time, the chief Instrument, the voice, is either altogether taken away or Else uttered in an unknown tongue, which cannot edify.
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Thus doe they feed the peoples greedy-eyes, whiles in the mean time they sterve their hungry soules.
Thus do they feed the peoples greedy-eyes, while in the mean time they starve their hungry Souls.
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God hath (and blessed be his Name that hee hath) thought good to manifest himselfe unto us by voice;
God hath (and blessed be his Name that he hath) Thought good to manifest himself unto us by voice;
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and to this end hath hee given to us the organ of the eare, to heare what the Spirit saith unto the Churches: hee then that hath an eare is bound to heare;
and to this end hath he given to us the organ of the ear, to hear what the Spirit Says unto the Churches: he then that hath an ear is bound to hear;
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for this wee may conclude on, that they who will not be instructed by hearing, are past hope of saving,
for this we may conclude on, that they who will not be instructed by hearing, Are passed hope of Saving,
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for faith cometh by hearing: and, without faith it is impossible to please God.
for faith comes by hearing: and, without faith it is impossible to please God.
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If then wee desire truely to know and see God, let us diligently prepare our hearts,
If then we desire truly to know and see God, let us diligently prepare our hearts,
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as well as the eares of our bodies, to that meanes which God hath appointed to bring us to the knowledge of him;
as well as the ears of our bodies, to that means which God hath appointed to bring us to the knowledge of him;
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that so, whether the Lord shall speak either immediately by his owne voice unto our soules,
that so, whither the Lord shall speak either immediately by his own voice unto our Souls,
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or mediately by his Ministers, wee may be ready to answer with Samuel, Speak Lord, for thy servant heareth. For (Beloved) God cannot but be offended,
or mediately by his Ministers, we may be ready to answer with Samuel, Speak Lord, for thy servant hears. For (beloved) God cannot but be offended,
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if we shall doe like those Jewes of whom he complaineth, that say one to another, Come (I pray) and hear what is the word that cometh forth from the Lord;
if we shall do like those Jews of whom he Complaineth, that say one to Another, Come (I pray) and hear what is the word that comes forth from the Lord;
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and they come unto thee as the people cometh, and they sit before thee as my people,
and they come unto thee as the people comes, and they fit before thee as my people,
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and they heare thy words, but they will not doe them.
and they hear thy words, but they will not do them.
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And loe, thou art unto them as a very lovely song of one that hath a pleasant voice,
And lo, thou art unto them as a very lovely song of one that hath a pleasant voice,
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and can play well on an instrument, for they hear thy words, but they do them not. O, Beloved!and can play well on an Instrument, for they hear thy words, but they do them not. Oh, beloved!
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while the Angel of the Covenant causeth his voice to be heard in our Land, let us in the feare of God be attentive and attendant;
while the Angel of the Covenant Causes his voice to be herd in our Land, let us in the Fear of God be attentive and attendant;
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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 above all things, detest we Popery, which would quite blindfold the eyes of our Souls for ever seeing christ standing behind our wall,
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and deafen our eares from hearing him in his ordinances, and leave us to read him only in dumb images.
and deafen our ears from hearing him in his ordinances, and leave us to read him only in dumb Images.
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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.
Again, seriously Consider, and judge in your own Consciences, what a sottish stupidity it is for any to go about to express a Being infinite by a thing finite.
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Hear Gods own words by the mouth of that Evangelicall Prophet Isaiah, To whom will 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;
Hear God's own words by the Mouth of that Evangelical Prophet Isaiah, To whom will ye liken me (Says the Lord)? or, what likeness will ye compare me unto? In which very words is expressly shown, that none can make an Image able to resemble Almighty God;
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All things compared to him are as nothing, nay, lesse then nothing, even vanity: so then, Man cannot conceive any thing whereby to expresse this incomprehensible Majestie. All things compared to him Are as nothing, nay, less then nothing, even vanity: so then, Man cannot conceive any thing whereby to express this incomprehensible Majesty.
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Besides, it is a most blasphemous vilifying of this divine and spirituall Essence, to make any figure or similitude of it at all;
Beside, it is a most blasphemous vilifying of this divine and spiritual Essence, to make any figure or similitude of it At all;
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for it makes us to conceive carnally of God, when as carnall shapes can no whit expresse him:
for it makes us to conceive carnally of God, when as carnal shapes can no whit express him:
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God is a Spirit, and spirituall things must be discerned spiritually. The exactest Image of purest metall is but the workmanship of mortall man, God is a Spirit, and spiritual things must be discerned spiritually. The Exactest Image of Purest metal is but the workmanship of Mortal man,
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and without life, and therefore can no way set forth him who is life it self,
and without life, and Therefore can no Way Set forth him who is life it self,
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and giveth life and being unto all things.
and gives life and being unto all things.
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Obj. But Christ is as well Man as God, and therefore, as Man, he may be figured by an Image.
Object But christ is as well Man as God, and Therefore, as Man, he may be figured by an Image.
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Resol. Hee that maketh the Image of Christ as hee is Man, leaveth out the chiefest part of him,Resol. He that makes the Image of christ as he is Man, Leaveth out the chiefest part of him,
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namely, his Divinity, which maketh him to be NONLATINALPHABET, the Lords Annointed: But his Divinity and his Humanity are inseparable:
namely, his Divinity, which makes him to be, the lords Anointed: But his Divinity and his Humanity Are inseparable:
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Hee then that presumes to make such an Image, separateth that which God hath joined,
He then that Presumest to make such an Image, separateth that which God hath joined,
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and makes himselfe accursed, by turning, not the image, but the nature and substance of the incorruptible God into the image 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.
and makes himself accursed, by turning, not the image, but the nature and substance of the incorruptible God into the image of corruptible man; thus changing the truth of God into a lie, worshipping and serving the creature more then the Creator, who is blessed for ever.
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Divers other reasons might be brought to prove the folly of Idolatry. Let this one observation suffice to stop all Papists mouthes:
Diverse other Reasons might be brought to prove the folly of Idolatry. Let this one observation suffice to stop all Papists mouths:
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If a voice can be pourtrayed, then may the Essence of God be pictured.
If a voice can be portrayed, then may the Essence of God be pictured.
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Wherefore let us detest Poperie, the beautie of which doctrine doth onely consist in the externall representation of this eternall Deity:
Wherefore let us detest Popery, the beauty of which Doctrine does only consist in the external representation of this Eternal Deity:
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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 let us know, that whom the mind of man cannot conceive, him the tongue of man cannot express, much less can the work of men hand figure out or portray.
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And sith God hath been graciously pleased to manifest himselfe unto us by voice, then which nothing is shriller;
And sith God hath been graciously pleased to manifest himself unto us by voice, then which nothing is shriller;
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let us be carefull and attentive to hear him, when hee speaketh unto us, either by his owne immediate voice,
let us be careful and attentive to hear him, when he speaks unto us, either by his own immediate voice,
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or by the voice of his Ministers;
or by the voice of his Ministers;
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or whether hee be pleased to manifest himselfe unto us by the book of the Creatures,
or whither he be pleased to manifest himself unto us by the book of the Creatures,
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or the book of the Scriptures, or the book of Conscience;
or the book of the Scriptures, or the book of Conscience;
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which now I come to handle in their order, being the second part of the second Generall.
which now I come to handle in their order, being the second part of the second General.
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Secondly, God manifestly exhibiteth himself unto us by the book of the Creatures, which are various and innumerable.
Secondly, God manifestly exhibiteth himself unto us by the book of the Creatures, which Are various and innumerable.
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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 ) falls presently into a deep consideration, both of the work of God in man,
The Kingly Prophet David, admiring the excellency of the glory of God seen in his creatures, (when I Consider (Says he) the works of thy hands) falls presently into a deep consideration, both of the work of God in man,
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as also of the love of God towards man; What is man? Because then man is the most excellent visible creature of all,
as also of the love of God towards man; What is man? Because then man is the most excellent visible creature of all,
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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.
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 ways man readeth unto us a lecture of this Deity.
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God may be seen in man four wayes:
God may be seen in man four ways:
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If we consider, 1. Who made him. 2. Whereof he was made. 3. In what forme. 4. To what end.
If we Consider, 1. Who made him. 2. Whereof he was made. 3. In what Form. 4. To what end.
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1. If we enquire who made man, Moses (the penman of God) will tell us, that God made him. Come, let us make man:
1. If we inquire who made man, Moses (the penman of God) will tell us, that God made him. Come, let us make man:
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the whole Trinity had hand in the creation of man. The Prophet Isaiah hath the like phrase;
the Whole Trinity had hand in the creation of man. The Prophet Isaiah hath the like phrase;
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O Lord, thou art our Father, wee are the clay; thou art the potter, we are all the work of thine hands. O Lord, thou art our Father, we Are the clay; thou art the potter, we Are all the work of thine hands.
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And, (saith that holy Psalmist) Know yee that the Lord God is hee that hath made us, not wee our selves.
And, (Says that holy Psalmist) Know ye that the Lord God is he that hath made us, not we our selves.
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2. If wee enquire, Of what man was made;
2. If we inquire, Of what man was made;
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See wee, His substance was the dust of the ground, and even that at first was of nothing;
See we, His substance was the dust of the ground, and even that At First was of nothing;
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so that man originally is nothing.
so that man originally is nothing.
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3. If we enquire, Of what form man was made, Moses also tels us, that in the image of God God created him; which image (as I have already showne) is Wisdome, Knowledge, &c. Imaginis hujus subjectum animam esse rationalem dicimus, sanctitatis,
3. If we inquire, Of what from man was made, Moses also tells us, that in the image of God God created him; which image (as I have already shown) is Wisdom, Knowledge, etc. Imaginis hujus Subjectum animam esse rationalem dicimus, sanctitatis,
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& veritatis, & justitiae dotibus exornatam. 4. If wee enquire the end why man was created; It was for Gods glory: & veritatis, & justitiae dotibus exornatam. 4. If we inquire the end why man was created; It was for God's glory:
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Now God is then glorified by man, when man cometh to the true knowledge of God,
Now God is then glorified by man, when man comes to the true knowledge of God,
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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.
and loves him with all his heart, with all his soul, with all his strength, and makes him the true and only Object of his prayer.
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Homo principaliter conditus est ad celebrationem 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. Homo principaliter conditus est ad celebrationem Dei, hoc est, ad professionem & invocationem Nominis Divine, etc. In the First of these is seen the goodwill and pleasure of God, in that he would make so glorious a creature as man.
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In the second is seen the power of God, in that hee could make him.
In the second is seen the power of God, in that he could make him.
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In the third is seen the love of God, in that he would make him after his owne Image.
In the third is seen the love of God, in that he would make him After his own Image.
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In the fourth is seen the wisdome of God, in that hee would make him a rationall creature:
In the fourth is seen the Wisdom of God, in that he would make him a rational creature:
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jointly together, they all shew that neer conjunction that ought to be of man with God,
jointly together, they all show that near conjunction that ought to be of man with God,
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and how earnestly man should desire a fuller enjoyment of his presence and communion, who is unto man all in all.
and how earnestly man should desire a fuller enjoyment of his presence and communion, who is unto man all in all.
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So then you see that man is to be considered in a double respect. First, as hee is a creature:
So then you see that man is to be considered in a double respect. First, as he is a creature:
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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;
Secondly, as endued with a rational soul; of both which God is the principal author. Our Parents indeed were the Instruments of our fleshly being under God;
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for without God they could not doe that, for the fruit of the womb is the blessing of the Lord:
for without God they could not do that, for the fruit of the womb is the blessing of the Lord:
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And if the parents of the flesh were the onely and sole instruments of generation without God,
And if the Parents of the Flesh were the only and sole Instruments of generation without God,
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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;
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;
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but this they know not, even the skilfullest Anatomist may fail herein: hence saith the Psalmist, I am fearfully and wonderfully made, &c.
but this they know not, even the skilfullest Anatomist may fail herein: hence Says the Psalmist, I am fearfully and wonderfully made, etc.
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Againe, if the Parents of our flesh had the sole and onely power in our making,
Again, if the Parents of our Flesh had the sole and only power in our making,
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then, when our body is sick, they might recover us;
then, when our body is sick, they might recover us;
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or, if any member were rotted away, or cut off by violence, they might restore it:
or, if any member were rotted away, or Cut off by violence, they might restore it:
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but this neither can they doe.
but this neither can they do.
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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,
Sith then God is the principal cause of the bodies being, which is earthly, we may well conclude, that he only created the soul, which is spiritual,
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and that our earthly parents had no share in the creating of that at all:
and that our earthly Parents had no share in the creating of that At all:
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Quod ex carne natum est, caro est; That which is born of the flesh, is flesh: Quod ex Carnem natum est, Caro est; That which is born of the Flesh, is Flesh:
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But the soul is immortall, created onely by God, he onely it was who breathed in man the breath of life.
But the soul is immortal, created only by God, he only it was who breathed in man the breath of life.
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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;
Add to this, the Union of the soul with the body, which makes the body to be complete, could not be effected by any other, save only that powerful Worker, whose word is a law;
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no skill but Divine could unite them twaine together.
no skill but Divine could unite them twaine together.
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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.
As then we Are creatures, as we Are rational creatures, we solely Are the work of his hands, that is, of his Wisdom, and of his Will.
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Hence are those sayings in Scripture:
Hence Are those sayings in Scripture:
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Thy hands have made mee, and fashioned me round about. Thou hast clothed mee with skinne and flesh, Thy hands have made me, and fashioned me round about. Thou hast clothed me with skin and Flesh,
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and fenced mee with bones and sinewes: and fenced me with bones and sinews:
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And, saith the mother of the seven sons, I know not how yee came into my womb,
And, Says the mother of the seven Sons, I know not how ye Come into my womb,
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for I neither gave you breath, nor life, nor was it I that formed the members of every one of you.
for I neither gave you breath, nor life, nor was it I that formed the members of every one of you.
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But doubtlesse the Creatour of the world, who formed man, and found out the beginning of all things. But doubtless the Creator of the world, who formed man, and found out the beginning of all things.
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Secondly, consider we whereof man was made, viz. of the earth, which is slimie and filthie,
Secondly, Consider we whereof man was made, viz. of the earth, which is slimy and filthy,
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and which wee tread under our feet: By how much therefore man is made of viler substance;
and which we tread under our feet: By how much Therefore man is made of Viler substance;
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by so much it stands him upon to be lowly and humble, knowing that as hee is of the dust,
by so much it Stands him upon to be lowly and humble, knowing that as he is of the dust,
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so to dust hee must returne, and that dust at last shall be reduced to its former nothing;
so to dust he must return, and that dust At last shall be reduced to its former nothing;
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for, saith Peter, The heavens and earth that are now, are by the word kept in store, reserved unto fire against the day of judgement.
for, Says Peter, The heavens and earth that Are now, Are by the word kept in store, reserved unto fire against the day of judgement.
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'Tis 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's true, that body which we shall have At the general resurrection, although it shall be the self same Flesh with which we Are now clothed, shall yet be incorruptible:
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it shall not be, as now it is, earthy, animated onely by a soul separable;
it shall not be, as now it is, earthy, animated only by a soul separable;
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but it shall be spirituall, all danger of separation being done away by Christs Spirit quickning it,
but it shall be spiritual, all danger of separation being done away by Christ Spirit quickening it,
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if wee be inheritors of the kingdome of heaven:
if we be inheritors of the Kingdom of heaven:
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so much the words of Saint Paul import, Flesh and bloud cannot inherit the kingdome of God;
so much the words of Saint Paul import, Flesh and blood cannot inherit the Kingdom of God;
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where, by flesh and bloud, the Apostle meaneth bodies earthy and fraile.
where, by Flesh and blood, the Apostle means bodies earthy and frail.
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Nor may wee think with Origen, that our bodies shall not then consist of flesh and bones,
Nor may we think with Origen, that our bodies shall not then consist of Flesh and bones,
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as now they doe, and that the flesh shall be abolished, because they are then called spirituall:
as now they do, and that the Flesh shall be abolished, Because they Are then called spiritual:
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But, as here, our bodies are called animall, because animated by the soule, they both being kept together by means of sustenance;
But, as Here, our bodies Are called animal, Because animated by the soul, they both being kept together by means of sustenance;
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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:
Even so then, our bodies Are called spiritual, Because perfectly guided by the Spirit, and vivified unto a life, that, being without all sustenance, shall never have end:
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And, that this is the Apostles meaning, is evident, when hee saith, Corruption doth not inherit incorruption.
And, that this is the Apostles meaning, is evident, when he Says, Corruption does not inherit incorruption.
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Thirdly, Consider wee the forme in which man was created: God created man after his own image;
Thirdly, Consider we the Form in which man was created: God created man After his own image;
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it is not said, after his own similitude: Imaginis enim vox est NONLATINALPHABET the word signifies diversly:
it is not said, After his own similitude: Imaginis enim vox est the word signifies diversely:
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either it may be taken for the very Essence of God, and so onely Christ is said to be NONLATINALPHABET, the Image of God: Or, more emphatically,
either it may be taken for the very Essence of God, and so only christ is said to be, the Image of God: Or, more emphatically,
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as the same Apostle, NONLATINALPHABET, the expresse image of his person: Or else the word may be taken as signifying Wisdome, Justice, &c. which I have observed formerly.
as the same Apostle,, the express image of his person: Or Else the word may be taken as signifying Wisdom, justice, etc. which I have observed formerly.
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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,
Again, Man was created or formed After God's image, not of God's substance: As then the substance of which man was made was more vile,
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so the image in which hee was made was more glorious:
so the image in which he was made was more glorious:
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Nor doe I mean the outward shape of man consisting of members and lineaments of body,
Nor do I mean the outward shape of man consisting of members and lineaments of body,
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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;
though that also be exceeding glorious above the shape of all visible creatures whatsoever, (Os Homini sublime dedit, etc.) for the outward shape of man is accidental, not substantial;
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but I mean the substantiall part of man, which makes him to be the glory of all creatures, consisting in reason, understanding,
but I mean the substantial part of man, which makes him to be the glory of all creatures, consisting in reason, understanding,
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and will, in which hee neerest doth resemble his Creatour. Imago Dei homo est, non ratione corporis, sed spiritûs;
and will, in which he nearest does resemble his Creator. Imago Dei homo est, non ratione corporis, sed spiritûs;
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Deus enim Spiritus est, non corpus. Deus enim Spiritus est, non corpus.
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And as a man is thus the image of God, hee hath dominion over all other creatures:
And as a man is thus the image of God, he hath dominion over all other creatures:
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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,
For it is worth observation, that man hath his pre-eminence over other creatures, not in regard of such things as Are Common to him with them,
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as swiftnesse, strength, bulk of body, or the like; for wee see that creatures are far swifter, much stronger, more corpulent then man:
as swiftness, strength, bulk of body, or the like; for we see that creatures Are Far swifter, much Stronger, more corpulent then man:
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but in regard of reason, will, knowledge, &c. His glory consisteth not in things common to him with brute beasts,
but in regard of reason, will, knowledge, etc. His glory Consisteth not in things Common to him with brutus beasts,
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but in those things of which they are not capable.
but in those things of which they Are not capable.
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To conclude therefore this third Observation, As the beauty of the body consisteth in the members well proportions, and in comelinesse of complexion;
To conclude Therefore this third Observation, As the beauty of the body Consisteth in the members well proportions, and in comeliness of complexion;
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so doth the beauty of the soule consist in the light of understanding, reason, and will:
so does the beauty of the soul consist in the Light of understanding, reason, and will:
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For when the soule of man shineth with wisdome, and his will with uprightnesse, then is God said to delight in man;
For when the soul of man shines with Wisdom, and his will with uprightness, then is God said to delight in man;
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but when man, whom God hath thus created to honour, hath no understanding, hee is compared to the beasts that perish.
but when man, whom God hath thus created to honour, hath no understanding, he is compared to the beasts that perish.
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Fourthly, Consider wee the end why man was created, and that is twofold:
Fourthly, Consider we the end why man was created, and that is twofold:
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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:
First, intrinsical, or inward, and so a thing is then said to be made, when the end for which it was made is Fully finished and completely perfected:
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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 a Palace is then said to be finished, when all things requisite to the full adorning thereof Are so complete, that nothing more is wanting:
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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.
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.
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And in this sense is man said to be created, when hee attaineth unto that end for which hee was created;
And in this sense is man said to be created, when he attaineth unto that end for which he was created;
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namely, when hee hath attained to eternall happinesse;
namely, when he hath attained to Eternal happiness;
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which shall be, when hee shall enjoy the fulnesse of Gods presence, and be transformed into his image.
which shall be, when he shall enjoy the fullness of God's presence, and be transformed into his image.
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The second end why man was created is extrinsecall, or outward; namely, to manifest unto the world the glory of that God who ▪ created him;
The second end why man was created is extrinsical, or outward; namely, to manifest unto the world the glory of that God who ▪ created him;
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and this by offering to God prayer and praises, by serving him day and night, by confessing his mercies,
and this by offering to God prayer and praises, by serving him day and night, by confessing his Mercies,
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and sanctifying him in the eyes of the people;
and sanctifying him in the eyes of the people;
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which is done by beleeving on him, and, if God shall see good, to suffer the losse of all,
which is done by believing on him, and, if God shall see good, to suffer the loss of all,
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even life it selfe, for Christs cause and the Gospels, O happy hee who is not ashamed to glorifie God on this behalfe.
even life it self, for Christ cause and the Gospels, Oh happy he who is not ashamed to Glorify God on this behalf.
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As then the outward end why a Palace was built, was for the honour of him that builded it, as Nebuchadnezzar could vaunt;
As then the outward end why a Palace was built, was for the honour of him that built it, as Nebuchadnezzar could vaunt;
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Is not this great Babel that I have built, for the house of the kingdome, by the might of my power, Is not this great Babel that I have built, for the house of the Kingdom, by the might of my power,
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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:and for the honour of my Majesty? Or, as the cause why trees Are planted is for the pleasure and benefit of him that planted them:
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even so the end why man was created, was to set forth the glory of the Creatour;
even so the end why man was created, was to Set forth the glory of the Creator;
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for God created him for himself. All other things are made for man, and man alone is made for God:
for God created him for himself. All other things Are made for man, and man alone is made for God:
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and this gives mee two other Observations worthy your heedfullest attention.
and this gives me two other Observations worthy your heedfullest attention.
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1. That all things created by God, either in the heavens, earth, or seas, are not ordained for themselves,
1. That all things created by God, either in the heavens, earth, or Seas, Are not ordained for themselves,
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but for the use and service of man: but for the use and service of man:
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Thus the heavens emptie themselves upon the earth, to make it fruitfull, and the earth again returneth her fertilitie,
Thus the heavens empty themselves upon the earth, to make it fruitful, and the earth again returns her fertility,
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and all is for the behoof and benefit of man, man onely is reserved for the glory of God.
and all is for the behoof and benefit of man, man only is reserved for the glory of God.
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2. That all other things spend themselves to maintain and enrich man, yet cannot man enrich God:
2. That all other things spend themselves to maintain and enrich man, yet cannot man enrich God:
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God stands not in need of mans performances, Nullâ re indiget Deus, sith all things are at his command.
God Stands not in need of men performances, Nullâ re indiget Deus, sith all things Are At his command.
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The totall reward, gain, and profit of mans service to God redoundeth unto man.
The total reward, gain, and profit of men service to God redoundeth unto man.
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So wonderfully excellent is God in all his works, so superabundantly gracious is hee to his chiefest work, man:
So wonderfully excellent is God in all his works, so superabundantly gracious is he to his chiefest work, man:
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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 them a diademe of beauty. And what is this Crown,
and yet in a more peculiar manner is he like a tender Father to them that Fear him, in that he hath laid up for them a crown of life, and himself will be unto them a diadem of beauty. And what is this Crown,
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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 it out of the Prophet Isaiah, Eye hath not seen,
but an entering into the joy of our Lord, a fruition of Eternal rest with glory, which is a good beyond all apprehension? so Says S. Paul, repeating it out of the Prophet Isaiah, Eye hath not seen,
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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. nor ear herd, neither hath it entered into the heart of man to conceive the things which God hath prepared for them that love him.
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Sith then God hath thus provided for man, man is obliged to glorifie God.
Sith then God hath thus provided for man, man is obliged to Glorify God.
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This may suffice to have been spoken concerning God manifested in man, or how the image of God is seen in man.
This may suffice to have been spoken Concerning God manifested in man, or how the image of God is seen in man.
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Our next discourse shall be the Heavens, in which God hath placed those glorious lights of the world, the Sun, the Moon,
Our next discourse shall be the Heavens, in which God hath placed those glorious lights of the world, the Sun, the Moon,
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and the Starres, so extolled by that Kingly Prophet, When I consider the heavens, &c. In which let us see how God is pleased to manifest himself unto us.
and the Stars, so extolled by that Kingly Prophet, When I Consider the heavens, etc. In which let us see how God is pleased to manifest himself unto us.
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The heavens declare the glory of God, and the firmament sheweth his handy-work, being all gloriously adorned, and curiously bespangled with starres. The heavens declare the glory of God, and the firmament shows his handiwork, being all gloriously adorned, and curiously bespangled with Stars.
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Nor doth the prophet onely mean the heavens, but, by a Synecdoche, the whole fabrick of the world;
Nor does the Prophet only mean the heavens, but, by a Synecdoche, the Whole fabric of the world;
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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;
for there is not the least angle of the world, but even in it, After Some certain manner, the Eternal power and Godhead is manifested;
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but because the glory of God is more exactly and apparently engraven in the heavens,
but Because the glory of God is more exactly and apparently engraven in the heavens,
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then in any other irrationall creature, therefore hee the rather names them, whose glorious splendour is seen unto all throughout the world;
then in any other irrational creature, Therefore he the rather names them, whose glorious splendour is seen unto all throughout the world;
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yea, he layeth down the manner how the wisdome and power of God is discerned in them in the ensuing verse, One day telleth another, and one night certifieth another:
yea, he Layeth down the manner how the Wisdom and power of God is discerned in them in the ensuing verse, One day Telleth Another, and one night certifieth Another:
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that is, they evidently declare, that they were not made by chance or fortune, but by that most wise and omnipotent Architector,
that is, they evidently declare, that they were not made by chance or fortune, but by that most wise and omnipotent Architector,
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even by that most excellent Creator, whose glory they doe manifest.
even by that most excellent Creator, whose glory they do manifest.
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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,
So that, if man had no other book to read God in, but only the book of the Creatures, the Heavens themselves would sufficiently declare the Majesty, the Power,
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and the Goodnesse of Almighty God: For, consider how God hath placed in the firmament of the heavens those glorious creatures;
and the goodness of Almighty God: For, Consider how God hath placed in the firmament of the heavens those glorious creatures;
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the Sun to rule the day, the Moon and the Starres to govern the night: the Sun to Rule the day, the Moon and the Stars to govern the night:
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nor doe they rule by their own power, but by that power which they receive from God their Creator.
nor do they Rule by their own power, but by that power which they receive from God their Creator.
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In the Sun the holy Ghost setteth down three remarkable things, and worthy our best observation.
In the Sun the holy Ghost sets down three remarkable things, and worthy our best observation.
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1. That it is a most glorious creature, adorned like a Bride-groom. 2. That it runs alwaies, and that most swiftly and strongly like a Gyant.
1. That it is a most glorious creature, adorned like a Bridegroom. 2. That it runs always, and that most swiftly and strongly like a Giant.
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3 That from the Suns reflection all other things receive their vegetation; for nothing is hid from the heat thereof.
3 That from the Suns reflection all other things receive their vegetation; for nothing is hid from the heat thereof.
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1. The Sun is a most glorious creature, and therefore compared to a Bride-groom going forth of his chamber:
1. The Sun is a most glorious creature, and Therefore compared to a Bridegroom going forth of his chamber:
crd dt n1 vbz dt av-ds j n1, cc av vvn p-acp dt n1 vvg av pp-f po31 n1:
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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.
and we know that then Are men always best bedecked, when the day of their espousals Are come, that they may seem most lovely in the eyes of their Bride.
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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.
But if we were able perfectly to behold the body of the Sun for its immensity and quality, we should not need this comparison of a Bridegroom to illustrate its inexpressible beauty.
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All the beauty of the eye consisteth in light;
All the beauty of the eye Consisteth in Light;
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if the light be gone, and darknesse cover the face of the earth, the eye can discern nothing.
if the Light be gone, and darkness cover the face of the earth, the eye can discern nothing.
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And because nothing is so amiable and lovely as the light, therefore would God be pleased to be called light;
And Because nothing is so amiable and lovely as the Light, Therefore would God be pleased to be called Light;
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God is light, and in hind there is no darknesse. God is Light, and in hind there is no darkness.
np1 vbz j, cc p-acp n1 pc-acp vbz dx n1.
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And in this light of the Sun wee may see him who is NONLATINALPHABET, the Father of lights, even light it selfe.
And in this Light of the Sun we may see him who is, the Father of lights, even Light it self.
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2. The Sunne is alwayes in a very swift and wonderfull motion; hee rejoyceth as a Giant to run his course:
2. The Sun is always in a very swift and wonderful motion; he Rejoiceth as a Giant to run his course:
crd dt n1 vbz av p-acp dt j j cc j n1; pns31 vvz p-acp dt n1 pc-acp vvi po31 n1:
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Now in a Giant, according to his greatnesse and strength, so is his swiftnesse;
Now in a Giant, according to his greatness and strength, so is his swiftness;
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but the Sunne is farre swifter then any Giant, when in the space of four and twenty hours hee compasseth his Orbe:
but the Sun is Far swifter then any Giant, when in the Molle of four and twenty hours he Compasseth his Orb:
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and who can but in this also see the stupendious wisdome, and admirable power of Almighty God?
and who can but in this also see the stupendious Wisdom, and admirable power of Almighty God?
cc r-crq vmb cc-acp p-acp d av vvb dt j n1, cc j n1 pp-f j-jn np1?
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3. Nothing can hide it selfe from the light thereof;
3. Nothing can hide it self from the Light thereof;
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the Moon and the Starres, the Air, the Earth, and the Seas all borrow their light from this light,
the Moon and the Stars, the Air, the Earth, and the Seas all borrow their Light from this Light,
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and all receive their maturity from its heat; yea, even the Mines under the earth have their production from it:
and all receive their maturity from its heat; yea, even the Mines under the earth have their production from it:
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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:
And as the earthy bodies receive their nourishment from the Sun, even so the Souls of men receive their enlightening from God, who is the Father of lights. Sol pater est Luminum corporalium, Deus verò Luminum Spiritual:
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The Sun indeed is the father of lights corporall, but Almighty God is the Father of lights spirituall.
The Sun indeed is the father of lights corporal, but Almighty God is the Father of lights spiritual.
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And as the power and glory of God is seen in the Sun, which is the glory of the day;
And as the power and glory of God is seen in the Sun, which is the glory of the day;
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so also are his power and providence seen in the vicissitude and changes of the Moon, which is the governesse of the night.
so also Are his power and providence seen in the vicissitude and changes of the Moon, which is the governess of the night.
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And this creature affoords these two doctrinall Observations:
And this creature affords these two doctrinal Observations:
cc d n1 vvz d crd j n2:
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1. That as the Moon is neerer to the Sun, the brighter is her body towards the heavens,
1. That as the Moon is nearer to the Sun, the Brighter is her body towards the heavens,
crd cst p-acp dt n1 vbz jc p-acp dt n1, dt jc vbz po31 n1 p-acp dt n2,
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and the darker towards the earth:
and the Darker towards the earth:
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Or, when shee is in conjunction with the Sun, shee is bright upwards towards the Sunne,
Or, when she is in conjunction with the Sun, she is bright upward towards the Sun,
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and dark downwards towards the earth;
and dark downwards towards the earth;
cc j av-j p-acp dt n1;
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so on the contrary, when shee is in opposition to the Sun, her body is dark towards the heavens, and bright towards the earth;
so on the contrary, when she is in opposition to the Sun, her body is dark towards the heavens, and bright towards the earth;
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all her light then reflects downwards, none upwards.
all her Light then reflects downwards, none upward.
d po31 n1 av vvz av, pix av-j.
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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,
So in like manner, (for I shall Consider man like the Moon, and God like the Sun;) when man (like the prodigal) is gone from the Sun of righteousness into a Far country,
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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 to the eye of the world this man is judged and esteemed to be the onely wise and happy man,
then that Light of his understanding (wherewith God had endowed him) being abused, reflects only earthward, his thoughts Are only minding earthly things: and although to the eye of the world this man is judged and esteemed to be the only wise and happy man,
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yet perhaps in the eyes of God hee is poor, blinde, and naked.
yet perhaps in the eyes of God he is poor, blind, and naked.
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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,
On the other side, when a wicked man turns from his wickedness, and Proves a true convert, a faithful believer, an Israelite indeed, in whom there is no guile, he is then subjected to God by humility,
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and knit, or in a manner in conjunction with God by charity in an holy union;
and knit, or in a manner in conjunction with God by charity in an holy Union;
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so that Quae sursum sunt quaerit, Hee minds the things that are above, where Christ sitteth on the right hand of God:
so that Quae Sursum sunt Query, He minds the things that Are above, where christ Sitteth on the right hand of God:
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then also his understanding is heavenly, and from above, it is pure, peaceable, gentle, easie to be intreated, &c. It is not sordid, that is, earthly, sensuall, divellish.
then also his understanding is heavenly, and from above, it is pure, peaceable, gentle, easy to be entreated, etc. It is not sordid, that is, earthly, sensual, devilish.
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And although to the eye of the world hee may seem abject, forlorn, despicable, and accounted no better then the dung upon the earth, and even as a dead man out of minde;
And although to the eye of the world he may seem abject, forlorn, despicable, and accounted no better then the dung upon the earth, and even as a dead man out of mind;
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yet is he dead only to the world, but 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.
yet is he dead only to the world, but his life is hid with christ in God, and Therefore when christ, who is our life, shall appear, he also shall appear with him in glory.
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2. By this changing of the Moon, God would give us to understand how frail man is,
2. By this changing of the Moon, God would give us to understand how frail man is,
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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,
how Subject to fallen from his God by since, and Therefore how careful he ought to be in seeking a perfect Union and communion with God,
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and to turn to him betimes, quia nescit an aliàs reverti dabitur, nam qui promisit poenitentibus veniam,
and to turn to him betimes, quia nescit nias alias reverti dabitur, nam qui Promised poenitentibus veniam,
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& revertentibus gratiam, non promisit longiorem vitam, nec poenitentiae donum sponte peccantibus: & revertentibus gratiam, non Promised longiorem vitam, nec poenitentiae Donum sponte peccantibus:
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because hee who hath promised pardon to the penitent, hath not promised longer life to repent;
Because he who hath promised pardon to the penitent, hath not promised longer life to Repent;
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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.
he who hath vouchsafed to confer grace to them that truly turn unto him, hath not promised the gift of Repentance to wilful and obstinate Sinners, such as abuse the riches of his mercy.
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Let us therefore (while wee have grace offered) come boldly unto the throne of grace, that wee may obtain mercy, Let us Therefore (while we have grace offered) come boldly unto the throne of grace, that we may obtain mercy,
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and finde grace to help in the time of need. and find grace to help in the time of need.
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And let us know, that the neerer wee draw unto God, the brighter will the beams of his countenance shine upon our souls:
And let us know, that the nearer we draw unto God, the Brighter will the beams of his countenance shine upon our Souls:
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not but that the Lord is pleased sometimes (as it were) to cloud himselfe from us;
not but that the Lord is pleased sometime (as it were) to cloud himself from us;
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and this hee doth in his wisdome, and on purpose, that wee may both more earnestly long after him,
and this he does in his Wisdom, and on purpose, that we may both more earnestly long After him,
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and more highly prize his presence when wee enjoy it.
and more highly prize his presence when we enjoy it.
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In omnibus sanctis hoc facit Deus, ut ne { que } tribulationes, neque jucunditates continuas sinat habere. In omnibus sanctis hoc facit Deus, ut ne { que } tribulationes, neque jucunditates continuas sinat habere.
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God dealeth thus with all his holy ones, that neither the burthen of afflictions may oppresse them, to make them despair;
God deals thus with all his holy ones, that neither the burden of afflictions may oppress them, to make them despair;
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nor the flash of prosperity puffe them up, to make them presume. Hear Almighty God by his Evangelicall Prophet:
nor the flash of Prosperity puff them up, to make them presume. Hear Almighty God by his Evangelical Prophet:
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For a small moment have I forsaken thee, but with great mercies will I gather thee. For a small moment have I forsaken thee, but with great Mercies will I gather thee.
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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. In a little wrath I hid my face from thee for a moment, but with everlasting kindness will I have mercy on thee, Says the Lord thy Redeemer.
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Nor are the Starres without some expression of the Deity; Species coeli gloria stellarum, mundum autem illuminat Deus:
Nor Are the Stars without Some expression of the Deity; Species coeli gloria Stellarum, Mundum autem illuminate Deus:
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The beauty of heaven is the glory of the Starres, but God is the glory of the world:
The beauty of heaven is the glory of the Stars, but God is the glory of the world:
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for whatsoever beauty is either in the Sun, the Moon, or the Starres, is borrowed from God, who is the Father of lights;
for whatsoever beauty is either in the Sun, the Moon, or the Stars, is borrowed from God, who is the Father of lights;
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and they, in their being, set forth unto man that excellencie and power of God:
and they, in their being, Set forth unto man that excellency and power of God:
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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.
for in their order they manifest the Wisdom of God, and in their Obedience to his command they show the power of his Will, they taking a delight to obey their Creator.
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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; which harmony is not to be heard by the eare of the body,
Again, The Stars Set forth the workmanship of their Creator, both in their swiftness of their motions in their proper courses (for in their several spheres they Are always moving,) as also in their sweet harmony and music observed by Job; which harmony is not to be herd by the ear of the body,
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but of the soul and understanding.
but of the soul and understanding.
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Thus from the beauty and vertue of the Sunne, Moon, and Starres, as wee may gather not a little of the knowledge of God,
Thus from the beauty and virtue of the Sun, Moon, and Stars, as we may gather not a little of the knowledge of God,
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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 Sun in his lustre and glory.
so we may conceive more of that Eternal blessedness which all they shall enjoy who shall be Citizens of the new Jerusalem, in that they shall exceed even the Sun in his lustre and glory.
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I could long insist in this book of the creatures, having a large subject to discourse on;
I could long insist in this book of the creatures, having a large Subject to discourse on;
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but I will shun tediousnesse, and briefely discourse of them generally. Man at his first creation was a perfect creature, yet mutable;
but I will shun tediousness, and briefly discourse of them generally. Man At his First creation was a perfect creature, yet mutable;
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at first hee was endowed with a fulnesse of knowledge, yet subject to fall, and so to come short of that first perfection.
At First he was endowed with a fullness of knowledge, yet Subject to fallen, and so to come short of that First perfection.
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Not long after mans creation, through the subtill temptations of Satan, Eve was beguiled, and shee perswading her husband to eat, both sinned,
Not long After men creation, through the subtle temptations of Satan, Eve was beguiled, and she persuading her husband to eat, both sinned,
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and fell short of that their former happinesse. Since which time, much of that knowledge in which hee was created is impaired;
and fell short of that their former happiness. Since which time, much of that knowledge in which he was created is impaired;
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for whereas before hee was able readily to discern the vertue and nature of all things,
for whereas before he was able readily to discern the virtue and nature of all things,
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yea, and to give names to every creature agreeable to that their nature and vertue;
yea, and to give names to every creature agreeable to that their nature and virtue;
uh, cc pc-acp vvi n2 p-acp d n1 j p-acp d po32 n1 cc n1;
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hee now falls short, and hardly can with much labour and studie finde out the vertue of any vegetable.
he now falls short, and hardly can with much labour and study find out the virtue of any vegetable.
pns31 av vvz j, cc av vmb p-acp d n1 cc n1 vvb av dt n1 pp-f d j-jn.
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Whereas before hee was Lord over all creatures, and might both command and teach; hee may now from them learn lessons worthy observation:
Whereas before he was Lord over all creatures, and might both command and teach; he may now from them Learn Lessons worthy observation:
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All his senses are now so depraved and weakned, even in things naturall, that it is no marvell if hee faile in things spirituall.
All his Senses Are now so depraved and weakened, even in things natural, that it is no marvel if he fail in things spiritual.
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The oxe knoweth his owner, and the asse his masters crib; The ox Knoweth his owner, and the Ass his Masters crib;
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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.but Israel does not know, etc. So that now the brutus creature must read a lecture to man, whereby he may come to the knowledge of his Creator.
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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 storehouse, full of various wonders,
And if man diligently observe the variety and nature of the creatures, together with the wonderful fabric of the world, he shall find them as a shop or storehouse, full of various wonders,
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and wonderfull variety, of secret mysteries, and mysticall secrets;
and wonderful variety, of secret Mysteres, and mystical secrets;
cc j n1, pp-f j-jn n2, cc j n2-jn;
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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,
or as a School, wherein he may read large Lectures of deep Divinity, the world being as a book in folio, every page whereof is written full of his excellent works,
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and those in capitall letters, insomuch that hee that runneth may reade.
and those in capital letters, insomuch that he that Runneth may read.
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Excellently doth the son of Syrach set for the wisdom and power of God in the variety of the creatures,
Excellently does the son of Sirach Set for the Wisdom and power of God in the variety of the creatures,
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and yet saith he, Who can magnifie him as he is? Yet neverthelesse, by these his works in the world,
and yet Says he, Who can magnify him as he is? Yet nevertheless, by these his works in the world,
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and governance thereof, man may in part discern the Justice, the Knowledge, the Wisdom, the Power, and the Providence of God:
and governance thereof, man may in part discern the justice, the Knowledge, the Wisdom, the Power, and the Providence of God:
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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,
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 self,
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and whereof all other is but as a shadow:
and whereof all other is but as a shadow:
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Even as a man, finding a small current of water, may thereby be moved to seek out the head of the spring;
Even as a man, finding a small current of water, may thereby be moved to seek out the head of the spring;
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or, as happening on some small veine of gold, may be thereby animated to search out the mine it selfe. But wee, alas!
or, as happening on Some small vein of gold, may be thereby animated to search out the mine it self. But we, alas!
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like silly children, delight our selves onely with the faire cover of the book, not minding what is contained within:
like silly children, delight our selves only with the fair cover of the book, not minding what is contained within:
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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;
Whereas, in all fair creatures which daily we behold, we 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;
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how infinitely faire must hee then be in himselfe, yea, how worthy all-love and admiration, who is sole perfection? yea,
how infinitely fair must he then be in himself, yea, how worthy all-love and admiration, who is sole perfection? yea,
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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 how happy we then shall be, when we shall enjoy his beautiful presence, from whence all creatures do borrow theirs? But (as I said) commonly we only rest in the external appearance of visible objects,
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and carry not our contemplations from the creature to the Creator.
and carry not our contemplations from the creature to the Creator.
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In the old Law God commanded, that whatsoever did goe upon its breast, should be abomination unto man:
In the old Law God commanded, that whatsoever did go upon its breast, should be abomination unto man:
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Oh! how abominable then is reasonable man, who hath his soule as it were glewed to the creatures,
Oh! how abominable then is reasonable man, who hath his soul as it were glued to the creatures,
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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;
even to this white and yellow clay? yea, and how vain Are they that pride themselves in their apparel, borrowing from all creatures to make themselves seem lovely? from one they borrow wool, from Another his skin, from Another his fur, from Others even their excrements;
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as silk from the worm, and perfume from the cat:
as silk from the worm, and perfume from the cat:
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and not content herewith, but they borrow pearls from fishes, silver and gold from the earth,
and not content herewith, but they borrow Pearls from Fish, silver and gold from the earth,
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and precious stones from the stands;
and precious stones from the Stands;
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and these they hang about their bodies, to draw the eyes of others to stare on them,
and these they hang about their bodies, to draw the eyes of Others to stare on them,
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as if this beauty were their own: for when the stone glitters upon their finger, they in their own conceit glitter also;
as if this beauty were their own: for when the stone glitters upon their finger, they in their own conceit glitter also;
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and when the silk shines on their backs, Lord! how proud are they in their own fancies!
and when the silk shines on their backs, Lord! how proud Are they in their own fancies!
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never considering that God who infused that beauty even into those creatures from whom they borrowed it.
never considering that God who infused that beauty even into those creatures from whom they borrowed it.
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So that, although the creatures of the world doe wonderfully set forth this great God;
So that, although the creatures of the world do wonderfully Set forth this great God;
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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,
yet every man sees not God in them, only the true Christian, the Spouse of christ, can discern him thorough these grates, can perceive him from behind this wall,
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and that onely by the cleer eye of unblemished faith.
and that only by the clear eye of unblemished faith.
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Not that the manifestation of the Deity is debarred any man, for Saint Paul saith, The invisible things of God from the creation of the world are cleerly seen, being understood by the things that are made,
Not that the manifestation of the Deity is debarred any man, for Saint Paul Says, The invisible things of God from the creation of the world Are clearly seen, being understood by the things that Are made,
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even his eternall power and Godhead: even his Eternal power and Godhead:
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So that it is plain, that God is made manifest unto all, even by the works of the creation,
So that it is plain, that God is made manifest unto all, even by the works of the creation,
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although all do not observe it. Obj. But God is insensible, that is, invisible, and therefore not cognoscible:
although all do not observe it. Object But God is insensible, that is, invisible, and Therefore not cognoscible:
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quod enim non cadit in sensum, non subit intellectum;
quod enim non Cadit in sensum, non Subit Intellectum;
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that which comes not within the compasse of our sense, comes not within the verge of our understanding. that which comes not within the compass of our sense, comes not within the verge of our understanding.
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Resol. God considered in himself, that is, in his Essence, is indeed invisible, according to S. John, NONLATINALPHABET, No man hath seen God at any time: yet is his invisibility manifested and understood in the things created; Resol. God considered in himself, that is, in his Essence, is indeed invisible, according to S. John,, No man hath seen God At any time: yet is his invisibility manifested and understood in the things created;
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for, NONLATINALPHABET, that which may be known of God is manifested in the creatures, namely, his eternall power and Godhead.
for,, that which may be known of God is manifested in the creatures, namely, his Eternal power and Godhead.
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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:
As the exquisite skill of a workman is discerned by his work; so is the Wisdom and power of God perspicuously manifested ex operibus, by his works:
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Whether you consider the nature of the heavens, or the influence of the starres, or the motion of the planets,
Whither you Consider the nature of the heavens, or the influence of the Stars, or the motion of the planets,
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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 the various and terrible meteors, or the creatures in the air, earth, or Seas, how strange they Are for Form, how innumerable for multitude;
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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 vultu { que } nostro nullas duas in tot millibus hominum indiscretas effigies existere, quod ars nulla in paucis numero praestet affectando:
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 Pliny notes, In fancy vultu { que } nostro nullas Duas in tot millibus hominum indiscretas effigies existere, quod ars nulla in paucis numero praestet affectando:
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all which are a large Commentary of the divine Essence and Wisdome of Almighty God.
all which Are a large Commentary of the divine Essence and Wisdom of Almighty God.
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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:
And again, that all things should be made of nothing, solo Nutu & verbo, absque labour, only by his command and word, not by any labour; this shows his Eternal Omnipotency:
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Ens ex ente producere est potentiae creatae; ens verò. ex non ente, vel ex ente indisposito est potentiae increatae; which I will English thus:Ens ex ente producere est potentiae creatae; ens verò. ex non ente, vel ex ente indisposito est potentiae increatae; which I will English thus:
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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:
To erect a curious fabric, having convenient materials, is the skill of every Common artist; but to erect a curious fabric, out of base materials, requires more then ordinary skill:
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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 of God.
But now, to erect so curious a fabric as is the Whole Universe, and that out of nothing, only By speaking the word, this needs must be the finger of God.
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Thus, Beloved, have you heard how that God hath left his footsteps imprinted in his works,
Thus, beloved, have you herd how that God hath left his footsteps imprinted in his works,
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so that man cannot be altogether without the knowledge of God:
so that man cannot be altogether without the knowledge of God:
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In omni re aspectabili quaedam extant 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, In omni re aspectabili quaedam extant Dei vestigia; in every thing visible Some print of God's footsteps is impressible, by which man may (if he will) track and find out his Creator,
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or else be NONLATINALPHABET, Judge, to pronounce sentence of condemnation for his wilfull ignorance against himselfe; for God by his works hath left man NONLATINALPHABET, without all excuse.
or Else be, Judge, to pronounce sentence of condemnation for his wilful ignorance against himself; for God by his works hath left man, without all excuse.
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In a word, God by his works exhibits himselfe to a man, to see if man will by them seek and search after him:
In a word, God by his works exhibits himself to a man, to see if man will by them seek and search After him:
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The works of the Lord are great (saith the Psalmist) sought out of all that have pleasure therein. The works of the Lord Are great (Says the Psalmist) sought out of all that have pleasure therein.
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So then delight may be taken by viewing God in the creatures. Yet more apparently doth God manifest himselfe to man in the book of the Scriptures.
So then delight may be taken by viewing God in the creatures. Yet more apparently does God manifest himself to man in the book of the Scriptures.
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Although then man may sufficiently reade the Wisdome, Justice, Power, Goodnesse and Providence of God in the book of the Creatures;
Although then man may sufficiently read the Wisdom, justice, Power, goodness and Providence of God in the book of the Creatures;
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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,
yet Because for the most part he beholdeth the creatures but slightly, and with a glancing eye (for he seldom looks farther into them then they stand him in stead) very seldom he either sees or observes God in them, (and if he is purblind in things natural,
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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,
and such as Are obvious to his sighed, no marvel if thick scales cloud his eyes Concerning things supernatural and spiritual.) God Therefore, who is abundant in Goodness, exhibits himself to man by a Far clearer Light,
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namely, by his word and Sacraments, by which (as through a prospective) man may discern him:
namely, by his word and Sacraments, by which (as through a prospective) man may discern him:
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and yet every man hath not this glorious priviledge, for Hee hath not dealt so with every nation, the heathen have no knowledge of his law:
and yet every man hath not this glorious privilege, for He hath not dealt so with every Nation, the heathen have no knowledge of his law:
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it is onely his Spouse that can discerne him in them; The naturall man perceiveth not the things of the Spirit.
it is only his Spouse that can discern him in them; The natural man perceives not the things of the Spirit.
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This peculiar blessing wee shall apply unto our selves by Gods gracious assistance.
This peculiar blessing we shall apply unto our selves by God's gracious assistance.
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God in his great mercy hath affoorded this favour to us, more then to many other people in the world;
God in his great mercy hath afforded this favour to us, more then to many other people in the world;
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which argues his wonderfull love that he beareth unto us.
which argues his wonderful love that he bears unto us.
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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 word and sacraments, by which wee may see him cleerly, if we will:
Blessed be his name, he hath taken away the scales from our eyes, as he did from Saul's At his conversion, by giving unto us his word and Sacraments, by which we may see him clearly, if we will:
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O pray we then that he would be pleased to annoint our eyes with heavenly eyesalve, and that hee would give us the eye of true faith, that so wee may see him in them:
Oh pray we then that he would be pleased to anoint our eyes with heavenly eyesalve, and that he would give us the eye of true faith, that so we may see him in them:
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for else, as the light of the Sun is not discerned by a blinde man, although the Sun shine never so brightly;
for Else, as the Light of the Sun is not discerned by a blind man, although the Sun shine never so brightly;
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even so this supernaturall light in the Scriptures is not seen by any who have not the eye of their souls opened by faith.
even so this supernatural Light in the Scriptures is not seen by any who have not the eye of their Souls opened by faith.
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Some have been so Atheisticall, as to doubt whether there were a God or not, and consequently to deny his word:
some have been so Atheistical, as to doubt whither there were a God or not, and consequently to deny his word:
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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;
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;
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the Divell sought to delude them by faining, that this God was of some corporeall substance,
the devil sought to delude them by feigning, that this God was of Some corporeal substance,
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and that hee spake unto them by his lying Oracles:
and that he spoke unto them by his lying Oracles:
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by this policie the Divell deluded many, and hindred them the knowledge of the true God.
by this policy the devil deluded many, and hindered them the knowledge of the true God.
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Others again grant, that there is a God, and yeeld that hee hath a written word;
Others again grant, that there is a God, and yield that he hath a written word;
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yet blush not blasphemously to say, Meliùs consultum fuisse Ecclesiae, si nulla unquam extitisset Scriptura; that it had been happier for the Church, if there never had been any Scripture:
yet blush not blasphemously to say, Meliùs consultum Fuisse Ecclesiae, si nulla unquam extitisset Scripture; that it had been Happier for the Church, if there never had been any Scripture:
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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.
Therefore blasphemously styling it, Theology atramentariam. Thus impudently controlling the Wisdom of God, who was pleased thereby to make himself known unto his Spouse, the Church.
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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;
another sort there Are, who equal their unwritten verities in Authority unto the sacred Scriptures, and most grossly abuse both the Letter and the sense of the Scriptures;
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thus making the invention of man of like authority with the word of God, which was given by the inspiration of the holy Ghost.
thus making the invention of man of like Authority with the word of God, which was given by the inspiration of the holy Ghost.
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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 the Prophet Jeremiah: or maugre the madnesse of Antiochus, and other tyrants, who sought utterly to abolish the books of God extant in their dayes:
God hath (blessed be his name) miraculously preserved the Scriptures in their genuine purity, maugre the fury of King Jehoiachim, who burned the roll that baruch wrote from the Mouth of the Prophet Jeremiah: or maugre the madness of Antiochus, and other Tyrants, who sought utterly to Abolah the books of God extant in their days:
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or maugre the sacrilegious policy of the Papists, who have corrupted it in the text.
or maugre the sacrilegious policy of the Papists, who have corrupted it in the text.
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So that if any shall now ask, What is meant by the Scriptures? I answer, Not mens traditions,
So that if any shall now ask, What is meant by the Scriptures? I answer, Not men's traditions,
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nor the unwritten verities of the superstitious Papists, which they equalize with the pure word of God:
nor the unwritten verities of the superstitious Papists, which they equalise with the pure word of God:
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but those books which are received for (and commonly called) Canonicall, contained in the Old and New Testaments, commended unto us from the Prophets and Apostles times even untill now, through the power, providence, and mercy of God;
but those books which Are received for (and commonly called) Canonical, contained in the Old and New Testaments, commended unto us from the prophets and Apostles times even until now, through the power, providence, and mercy of God;
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which also are not of any private interpretation: For prophecie came not in old time by the will of man,
which also Are not of any private Interpretation: For prophecy Come not in old time by the will of man,
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but holy men spake as they were moved by the holy Ghost; but holy men spoke as they were moved by the holy Ghost;
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and therefore are not to be wrested to please the strange humours and opinions, or to make for the private ends of either Papists, Hereticks, or Schismaticks;
and Therefore Are not to be wrested to please the strange humours and opinions, or to make for the private ends of either Papists, Heretics, or Schismatics;
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much lesse to be corrupted in the text by any, but construed according to the true sense and meaning of the holy Ghost.
much less to be corrupted in the text by any, but construed according to the true sense and meaning of the holy Ghost.
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Perverters there were of the word of God in the Apostles dayes;
Perverters there were of the word of God in the Apostles days;
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the Apostle Peter speaks of some who wrested the writings of his beloved brother Paul, and other Scriptures also unto their own destruction.
the Apostle Peter speaks of Some who wrested the writings of his Beloved brother Paul, and other Scriptures also unto their own destruction.
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I could wish there were not some such in these our dayes:
I could wish there were not Some such in these our days:
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but because there are some such, I shall advertise you in the words of the same Apostle, Beware, seeing that yee know these things before,
but Because there Are Some such, I shall advertise you in the words of the same Apostle, Beware, seeing that ye know these things before,
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lest ye also be led away with the errour of the wicked, and fall from your own stedfastnesse. Quest. lest you also be led away with the error of the wicked, and fallen from your own steadfastness. Quest.
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But some may say, How then shall I know that Scripture which is commended unto us, to be the very true word of God?
But Some may say, How then shall I know that Scripture which is commended unto us, to be the very true word of God?
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Answ. The holy Scripture takes not its authority from the penmen who wrote the same, for they (for the most part) were unlearned men, as shepherds, plow-men, fisher-men, and the like:Answer The holy Scripture Takes not its Authority from the penmen who wrote the same, for they (for the most part) were unlearned men, as shepherd's, Plowmen, fishermen, and the like:
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But the authority of the Scriptures ariseth,
But the Authority of the Scriptures arises,
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First, From the majesty of him who inspired the writers to pen things so sublime in such a familiar stile, and simplicity of words:
First, From the majesty of him who inspired the writers to pen things so sublime in such a familiar style, and simplicity of words:
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and yet such is the majestie of the stile, that it is unutterable, being more powerfull in matter, then in words;
and yet such is the majesty of the style, that it is unutterable, being more powerful in matter, then in words;
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which none could doe save only that God who is cloathed with Majesty.
which none could do save only that God who is clothed with Majesty.
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Secondly, The matter it selfe being of that efficacy, that it divideth assunder the soule and the spirit, and is a discerner of the thoughts and intentions:
Secondly, The matter it self being of that efficacy, that it divides asunder the soul and the Spirit, and is a discerner of the thoughts and intentions:
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as it strikes terrour into the hearts of the greatest adversaries that despight it;
as it strikes terror into the hearts of the greatest Adversaries that despite it;
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so it works an aversion from evill, and a conversion to good in them that love it:
so it works an aversion from evil, and a conversion to good in them that love it:
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yea, the comfort that some have taken in it, hath made them abandon all sublunary things,
yea, the Comfort that Some have taken in it, hath made them abandon all sublunary things,
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and yeeld their lives as a prey into the hands of mercilesse men, rather then disclaime it:
and yield their lives as a prey into the hands of merciless men, rather then disclaim it:
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so that, what by convincing and converting, what by affrighting and delighting, all have been forced to acknowledge it to be not the invention of mortall man,
so that, what by convincing and converting, what by affrighting and delighting, all have been forced to acknowledge it to be not the invention of Mortal man,
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but the true word of immortall God. Thirdly, The events of the prophecies;
but the true word of immortal God. Thirdly, The events of the prophecies;
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as of the promised seed, the calling of the Gentiles, the deliverance of the Israelites from the Egyptian thraldome, &c. How doth Isaiah prophesie of Christ to come,
as of the promised seed, the calling of the Gentiles, the deliverance of the Israelites from the Egyptian thraldom, etc. How does Isaiah prophesy of christ to come,
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as if hee then were already in the flesh, Unto us a childe is born, & c? and the same Prophet fore-telleth the freedome of the Jewes from captivity by Cyrus, naming him;
as if he then were already in the Flesh, Unto us a child is born, & c? and the same Prophet foretelleth the freedom of the Jews from captivity by Cyrus, naming him;
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whereas Cyrus was born about 100. yeers after:
whereas Cyrus was born about 100. Years After:
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so another Prophet that cried against the altar at Bethel, named Josiah, and what hee should doe upon that altar;
so Another Prophet that cried against the altar At Bethel, nam Josiah, and what he should do upon that altar;
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whereas Josiah was born above 300, yeers after.
whereas Josiah was born above 300, Years After.
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In the New Testament S. Paul telleth us of seducing spirits, of doctrines of divels, forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanks-giving;
In the New Testament S. Paul Telleth us of seducing spirits, of doctrines of Devils, forbidding to marry, and commanding to abstain from Meats, which God hath created to be received with thanksgiving;
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and this is fulfilled in that Antichristian Romish Church:
and this is fulfilled in that Antichristian Romish Church:
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so Peter fore-telleth of scoffers, walking after their owne lusts; and have not wee some who scoffe at Religion,
so Peter foretelleth of scoffers, walking After their own Lustiest; and have not we Some who scoff At Religion,
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and hate the work of Reformation? I wish we had not.
and hate the work of Reformation? I wish we had not.
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Thus the events of the Prophecies prove the truth of the word, to be the word of Truth.
Thus the events of the Prophecies prove the truth of the word, to be the word of Truth.
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Fourthly, The admirable consent of the penmen, all pointing at the same Messiah, though living in severall ages:
Fourthly, The admirable consent of the penmen, all pointing At the same Messiah, though living in several ages:
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Adde to this the consent of the Spirit mentioned by Paul; and, saith Peter in the behalf of himself and the rest of the Apostles, Wee have a more sure word of prophecie.
Add to this the consent of the Spirit mentioned by Paul; and, Says Peter in the behalf of himself and the rest of the Apostles, we have a more sure word of prophecy.
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Fifthly, The wisdome of God in the penning of his Law: Fifthly, The Wisdom of God in the penning of his Law:
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No law of man could ever be so exactly devised, but some offender might finde a shift to evade the penaltie of that law:
No law of man could ever be so exactly devised, but Some offender might find a shift to evade the penalty of that law:
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mans law therefore requires to be reviewed and amended;
men law Therefore requires to be reviewed and amended;
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but this law of God remaines as at first it was made, and no delinquent can finde the least way to escape the judgement threatned;
but this law of God remains as At First it was made, and no delinquent can find the least Way to escape the judgement threatened;
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and this also proves it to be the very word of the invisible God.
and this also Proves it to be the very word of the invisible God.
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And if any desire to be satisfied yet farther concerning the Scriptures, whether they are the very word of God, let him doe this;
And if any desire to be satisfied yet farther Concerning the Scriptures, whither they Are the very word of God, let him do this;
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compare Scripture by Scripture, and place by place, let the letter and the sense goe together,
compare Scripture by Scripture, and place by place, let the Letter and the sense go together,
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then let him yeeld himselfe obedient to the Spirit of truth, and that Spirit of truth shall witnesse unto him the truth of the Spirit:
then let him yield himself obedient to the Spirit of truth, and that Spirit of truth shall witness unto him the truth of the Spirit:
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and, let as many as be perfect be thus minded: and if in any thing yee be otherwise minded, God shall reveal even this unto you.
and, let as many as be perfect be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you.
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But if any one will not be content to suck the wholesome milk from the breasts of the Scriptures, let him continue still,
But if any one will not be content to suck the wholesome milk from the breasts of the Scriptures, let him continue still,
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like the swine, to feed upon the husks that he so much doth relish.
like the Swine, to feed upon the husks that he so much does relish.
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But as for you (my brethren) of whom I hope better things, and such as accompany salvation, Receive (I humbly beseech you) with meeknesse, sobrietie, and thankfulnesse this pure word of God, which is the truth of God, proceeding from the fountaine of Truth it selfe, which is onely able to make you wise unto salvation,
But as for you (my brothers) of whom I hope better things, and such as accompany salvation, Receive (I humbly beseech you) with meekness, sobriety, and thankfulness this pure word of God, which is the truth of God, proceeding from the fountain of Truth it self, which is only able to make you wise unto salvation,
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and which will open the eyes of your understanding cleerly to see God:
and which will open the eyes of your understanding clearly to see God:
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and as for others, no marvell if they never attaine unto the true and perfect knowledge of God, who either know not the Scriptures at all,
and as for Others, no marvel if they never attain unto the true and perfect knowledge of God, who either know not the Scriptures At all,
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or else, knowing them, search them not diligently, nor reade them with a single eye.
or Else, knowing them, search them not diligently, nor read them with a single eye.
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Christ reproved the Sadduces concerning the resurrection, You erre (saith hee) not knowing the Scriptures, nor the power of God:
christ reproved the Sadducees Concerning the resurrection, You err (Says he) not knowing the Scriptures, nor the power of God:
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He reproved also the Jews for their ignorance of knowing him, when he proved by the testimony of his Father, of John, of his works,
He reproved also the jews for their ignorance of knowing him, when he proved by the testimony of his Father, of John, of his works,
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and of the Scriptures, who hee was; and therefore hee counselleth them to search the Scriptures, for they testified of him:
and of the Scriptures, who he was; and Therefore he counselleth them to search the Scriptures, for they testified of him:
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Scrutamini Scripturas. It was the honour of the Bereans, in that they received the word with all readinesse of minde, search Scripturas. It was the honour of the Bereans, in that they received the word with all readiness of mind,
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and searched the Scriptures daily whether the things spoken by Paul were so, or not:and searched the Scriptures daily whither the things spoken by Paul were so, or not:
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and as it was their honour, so it will be your blessednesse to be studious in the Scriptures, which so evidently reveal God to you.
and as it was their honour, so it will be your blessedness to be studious in the Scriptures, which so evidently reveal God to you.
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For meditation in the word of God is that key that openeth the door to the closet of our hearts, where all our accounts doe lie;
For meditation in the word of God is that key that Openeth the door to the closet of our hearts, where all our accounts do lie;
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it is also that looking-glasse, or rather that very eye of our soul, whereby shee seeth her selfe,
it is also that Looking glass, or rather that very eye of our soul, whereby she sees her self,
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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 her Whole estate, and without which she Runneth on blindly into a thousand inconveniences, stumbling At every step, being in continual peril of Some deadly mischief.
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And, indeed, the very end why man came into the world was to glorifie God, and serve him by meditating on his word:
And, indeed, the very end why man Come into the world was to Glorify God, and serve him by meditating on his word:
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if then wee perform not that service for which wee were created, wee never shall receive that reward which is promised unto that service.
if then we perform not that service for which we were created, we never shall receive that reward which is promised unto that service.
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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;
It is true, wicked men built their hope of Eternal felicity on a sandy Foundation, but this their hope shall At last make them ashamed;
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for when their earthy tabernacle shall fall, the fall thereof shall be great; for when their earthy tabernacle shall fallen, the fallen thereof shall be great;
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great (I say) 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,
great (I say) in respect of the change that they shall see, great for the horror they shall conceive, great for the misery they shall suffer, great for the unspeakable Joys of heaven they shall loose,
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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.
and great for the Eternal and unsupportable pains in hell they shall fallen into; every Way great, Else the Mouth of the Lord would not have spoken it.
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This is the wofull estate of the wicked, who desire not the knowledge of God in his word.
This is the woeful estate of the wicked, who desire not the knowledge of God in his word.
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So now wee know, or may know, that living ill, wee cannot die well, and consequently, not be saved;
So now we know, or may know, that living ill, we cannot die well, and consequently, not be saved;
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and wee know, or, at least, ought to know, that many are damned for their sinnes;
and we know, or, At least, ought to know, that many Are damned for their Sins;
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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;
and we know, and cannot choose but know, that shortly we must die, and receive the wages of our Sins, (if unrepented of) namely, Eternal death, which is both intolerable and Eternal;
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at which time ignorance shall excuse none.
At which time ignorance shall excuse none.
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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,
Wherefore, sith God manifesteth himself unto us more clearly and apparently in the Scriptures then any other Way, let us with heavenly devotion seek him in them,
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as the Spouse did her Beloved among the lilies of the field, and wee shall be sure to finde him whom our soule loveth, looking upon us with a ravishing countenance, even with eyes of delight:
as the Spouse did her beloved among the lilies of the field, and we shall be sure to find him whom our soul loves, looking upon us with a ravishing countenance, even with eyes of delight:
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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 let us with the ears of humble attention listen to him in his word, in which we shall hear him speaking to us, not in an high hyperbolical strain, but according to our capacity;
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and yet again with such stupendious majestie, that the wisest heathen Philosopher could never fathome,
and yet again with such stupendious majesty, that the Wisest heathen Philosopher could never fathom,
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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.
and Therefore must of necessity admire the secret and wonderful Wisdom of him, who hath vouchsafed to deliver in such familiar terms, that which they with greatest scrutiny could never dive into.
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Hence that gratulation of our Saviour, Father, I thank thee, that thou hast hid these things from the wise and prudent,
Hence that gratulation of our Saviour, Father, I thank thee, that thou hast hid these things from the wise and prudent,
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and hast revealed them unto babes: even so, Father, for so it seemed good in thy sight. and hast revealed them unto babes: even so, Father, for so it seemed good in thy sighed.
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Hence also is it, that the Scriptures are called waters, wherein the lamb may wade, and the elephant may swim:
Hence also is it, that the Scriptures Are called waters, wherein the lamb may wade, and the elephant may swim:
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In them is milk for babes, and strong meat for men of riper yeers: and in them God manifesteth himself in all his essentiall attributes and properties:
In them is milk for babes, and strong meat for men of riper Years: and in them God manifesteth himself in all his essential attributes and properties:
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O let us draw, with joy, waters out of these wels of salvation.
Oh let us draw, with joy, waters out of these wells of salvation.
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The attributes and properties of God mentioned in the Scriptures are divers, I shall only observe four. 1. His Wisdome:
The attributes and properties of God mentioned in the Scriptures Are diverse, I shall only observe four. 1. His Wisdom:
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this is profitable to direct us unto him, and by it wee also may grow prudent, and wise unto salvation.
this is profitable to Direct us unto him, and by it we also may grow prudent, and wise unto salvation.
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Wisdom (saith the Preacher) maketh the face to shine; and not the face alone, but the whole man shall be beautified with heavenly wisdome, Wisdom (Says the Preacher) makes the face to shine; and not the face alone, but the Whole man shall be beautified with heavenly Wisdom,
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and this heavenly wisdome is found in the Scriptures onely; therefore it is called hidden wisdome, wisdome that gives instruction: this the world understandeth not;
and this heavenly Wisdom is found in the Scriptures only; Therefore it is called hidden Wisdom, Wisdom that gives instruction: this the world understands not;
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it is a jewell of inestimable worth. 2. His Justice; as in punishing the wicked, so in rewarding the godly:
it is a jewel of inestimable worth. 2. His justice; as in punishing the wicked, so in rewarding the godly:
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and although some are grown so cunning, that they can blinde and deceive the eye of mortall man;
and although Some Are grown so cunning, that they can blind and deceive the eye of Mortal man;
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yet the all-seeing eye of Almighty God will finde them out, and his hand will punish them:
yet the All-seeing eye of Almighty God will find them out, and his hand will Punish them:
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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 knowest my down-sitting, and mine up-rising, thou understandest my thoughts long before: David knew full well that God observed him At all times and places, when he Says, Oh Lord, thou hast searched and known me, thou Knowest my downsit, and mine uprising, thou Understandest my thoughts long before:
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Thou compassest my path, &c. And as God espieth all our wayes, so will hee judge us according to all our works;Thou compassest my path, etc. And as God espieth all our ways, so will he judge us according to all our works;
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hee will bring to judgement every secret thing.
he will bring to judgement every secret thing.
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O that men would lay to heart, that hee that seeth in secret, will reward openly!
Oh that men would lay to heart, that he that sees in secret, will reward openly!
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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,
But although God can make all things as naked and open to the eye of the world as they Are to his own eye (witness the many private murders, secret adulteries, etc.) yet Some Are so exceeding vile in their ways,
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as if there were neither God to judge them, nor Satan to accuse them, nor Hell to torment them.
as if there were neither God to judge them, nor Satan to accuse them, nor Hell to torment them.
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It is a shame (saith Saint Paul) even to speake of those things which are done of them in private: It is a shame (Says Faint Paul) even to speak of those things which Are done of them in private:
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yet although a Christian in modestie is ashamed to speak, they themselves blush not impudently to act:
yet although a Christian in modesty is ashamed to speak, they themselves blush not impudently to act:
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The shew of their countenance doth witnesse against them, they declare their sin as Sodom, they hide it not: The show of their countenance does witness against them, they declare their since as Sodom, they hide it not:
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woe unto them, for they have rewarded evill unto themselves. woe unto them, for they have rewarded evil unto themselves.
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The consideration of this (me thinks) should make all, even incorrigible sinners, cease to sin any more,
The consideration of this (me thinks) should make all, even incorrigible Sinners, cease to sin any more,
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sith Truth it selfe, who cannot lie, hath spoken it, that nothing is secret that shall not be manifest,
sith Truth it self, who cannot lie, hath spoken it, that nothing is secret that shall not be manifest,
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nor any thing hid that shall not be knowne, and come abroad. 3. His Mercy is manifested in the Scriptures: nor any thing hid that shall not be known, and come abroad. 3. His Mercy is manifested in the Scriptures:
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not a Prophet, not a Chapter, scarce a Verse, but some wayes or other reflects on his Mercy;
not a Prophet, not a Chapter, scarce a Verse, but Some ways or other reflects on his Mercy;
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yea, the whole earth is full of his mercy. In him Mercy and Truth are met together, Righteousnesse and Peace have kissed each other.
yea, the Whole earth is full of his mercy. In him Mercy and Truth Are met together, Righteousness and Peace have kissed each other.
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His Mercy reacheth to the heavens, and his Truth unto the clouds. Hee is plenteous in shewing mercy, it is his nature and propertie. His Mercy reaches to the heavens, and his Truth unto the Clouds. He is plenteous in showing mercy, it is his nature and property.
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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 word. Build upon this, In whom there is no fear and knowledge of God, to them there shall be no mercy extended from God:
Of this his Mercy the Stiffnecked and incorrigible sinner hath no share, it is only extended to God's afflicted ones, such as tremble At his word. Built upon this, In whom there is no Fear and knowledge of God, to them there shall be no mercy extended from God:
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It is one of his rich jewels, which hee will not bestow on swine, who never look up unto him;
It is one of his rich Jewels, which he will not bestow on Swine, who never look up unto him;
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yea, who would undervalue it, and trample it under their feet. 4. His Providence is manifested in the Scriptures:
yea, who would undervalue it, and trample it under their feet. 4. His Providence is manifested in the Scriptures:
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The eyes of all look unto him, and hee giveth them their meat in due season: The eyes of all look unto him, and he gives them their meat in due season:
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Hee openeth his hand, and satisfieth the desire of every living thing.
He Openeth his hand, and Satisfieth the desire of every living thing.
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Job recounting the Providence of God, saith, that hee feedeth the young ravens that call upon him. Job recounting the Providence of God, Says, that he feeds the young Ravens that call upon him.
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If then God taketh care for ravens, sure much more will hee provide for those that feare him;
If then God Takes care for Ravens, sure much more will he provide for those that Fear him;
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hee will fulfill their desire, and in time of adversitie hee will heare their cry, and help them.
he will fulfil their desire, and in time of adversity he will hear their cry, and help them.
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It was past the power of the King of Israel to help the woman that cried unto him when Samaria was besieged,
It was passed the power of the King of Israel to help the woman that cried unto him when Samaria was besieged,
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and famine was sore in the Citie:
and famine was soar in the city:
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well might hee say, If the Lord doe not help thee, whence shall I help thee, 2 King. 6. 27. Even Kings themselves must depend on Gods providence for their daily maintenance.
well might he say, If the Lord do not help thee, whence shall I help thee, 2 King. 6. 27. Even Kings themselves must depend on God's providence for their daily maintenance.
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And although the wicked oft-times have a larger portion of temporall things then the righteous;
And although the wicked ofttimes have a larger portion of temporal things then the righteous;
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yet God will in a more peculiar way so provide for his owne, that in time of dearth they shall have enough,
yet God will in a more peculiar Way so provide for his own, that in time of dearth they shall have enough,
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when the wicked shall suffer scarcity: Thus saith the Lord, Behold, my servants shall eate, but yee shall be hungry;
when the wicked shall suffer scarcity: Thus Says the Lord, Behold, my Servants shall eat, but ye shall be hungry;
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my servants shall drink, but yee shall be thirsty: behold, my servants shall rejoyce, but yee shall be ashamed:
my Servants shall drink, but ye shall be thirsty: behold, my Servants shall rejoice, but ye shall be ashamed:
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behold, my servants shall sing for joy of heart, but yee shall cry for sorrow of heart,
behold, my Servants shall sing for joy of heart, but ye shall cry for sorrow of heart,
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and howl for vexation of spirit. and howl for vexation of Spirit.
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As every master of a family will provide for his houshold, yet more especially for his children;
As every master of a family will provide for his household, yet more especially for his children;
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so will God for his after an especiall manner:
so will God for his After an especial manner:
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hee will provide for them in time of captivitie, as he did for Jeremiah: God put it into the heart of King Nebuchadrezzar to give charge concerning Jeremiah to the captain of the guard, saying, Take him,
he will provide for them in time of captivity, as he did for Jeremiah: God put it into the heart of King Nebuchadrezzar to give charge Concerning Jeremiah to the captain of the guard, saying, Take him,
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and look well to him, doe him no harme, but do to him even as hee shall say unto thee. and look well to him, do him no harm, but do to him even as he shall say unto thee.
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So also for Ebedmelech: I will deliver thee, saith the Lord, and thou shalt not be given into the hands of the men of whom thou art afraid.
So also for Ebedmelech: I will deliver thee, Says the Lord, and thou shalt not be given into the hands of the men of whom thou art afraid.
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For I will surely deliver thee, and thou shalt not fall by the sword, but thy life shall be for a prey unto thee,
For I will surely deliver thee, and thou shalt not fallen by the sword, but thy life shall be for a prey unto thee,
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because thou hast put thy trust in mee, saith the Lord. Because thou hast put thy trust in me, Says the Lord.
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Sith then God is thus carefull and provident for us, let us, as S. Peter adviseth us, cast all our care upon him, for he careth for us.
Sith then God is thus careful and provident for us, let us, as S. Peter adviseth us, cast all our care upon him, for he Careth for us.
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Nor doth God provide thus for his owne in things of this life, but hee hath prepared also for them eternall habitations;
Nor does God provide thus for his own in things of this life, but he hath prepared also for them Eternal habitations;
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and this is also assured to us in his word, I goe (saith Christ) to prepare a place for you. In my Fathers house are many mansions.
and this is also assured to us in his word, I go (Says christ) to prepare a place for you. In my Father's house Are many mansions.
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Feare not, little flock, for it is your Fathers pleasure to give you a kingdome: yea, such a kingdome as never shall be ruined. fear not, little flock, for it is your Father's pleasure to give you a Kingdom: yea, such a Kingdom as never shall be ruined.
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Hee hath provided for them that feare him an incorruptible inheritance, and crowne that fadeth not away.
He hath provided for them that Fear him an incorruptible inheritance, and crown that fades not away.
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And in truth, unspeakable, yea, unconceivable are the things which God hath prepared for them that set themselves to seek him, to know him, to fear him, and to love him:
And in truth, unspeakable, yea, unconceivable Are the things which God hath prepared for them that Set themselves to seek him, to know him, to Fear him, and to love him:
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Eye hath not seen, nor eare heard, &c. I could instance more of Gods manifestation of himselfe in other his attributes and properties, out of this book of the Scriptures; but let these suffice: Eye hath not seen, nor ear herd, etc. I could instance more of God's manifestation of himself in other his attributes and properties, out of this book of the Scriptures; but let these suffice:
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And come wee now to observe how God exhibiteth himselfe to us by the book of the Scriptures in generall.
And come we now to observe how God exhibiteth himself to us by the book of the Scriptures in general.
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Thy word (saith the Kingly Prophet) is a lanthorne to my feet, and a light unto my pathes: Thy word (Says the Kingly Prophet) is a lanthorn to my feet, and a Light unto my paths:
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a lanthorne, to direct us to him in the night of our ignorance; and a light brightly shining on our soules, that wee may see him.
a lanthorn, to Direct us to him in the night of our ignorance; and a Light brightly shining on our Souls, that we may see him.
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As then, when a man is in the dark, hee knoweth not which way to goe;
As then, when a man is in the dark, he Knoweth not which Way to go;
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so, when the fogges of our naturall ignorance have darkened our understandings, we cannot finde the way that leads unto the heavenly Canaan:
so, when the fogs of our natural ignorance have darkened our understandings, we cannot find the Way that leads unto the heavenly Canaan:
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God therefore in mercy hath given to us the light of the Scriptures, by which wee may see to make straight steps thereunto.
God Therefore in mercy hath given to us the Light of the Scriptures, by which we may see to make straight steps thereunto.
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Wherefore, as when a man hath lain a long time in a darksome dungeon, or some close place where no light hath appeared, at last having gained the least benefit of the light of the Sunne, hee rejoyceth;
Wherefore, as when a man hath lain a long time in a darksome dungeon, or Some close place where no Light hath appeared, At last having gained the least benefit of the Light of the Sun, he Rejoiceth;
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for (saith Solomon) Truely, light is sweet, and a pleasant thing it is for a man to behold the Sun:
for (Says Solomon) Truly, Light is sweet, and a pleasant thing it is for a man to behold the Sun:
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So should wee shew our selves joyfull unto the Lord our God, for that when wee were in the darknesse of ignorance,
So should we show our selves joyful unto the Lord our God, for that when we were in the darkness of ignorance,
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and shadow of death through unbeliefe, hee was pleased to vouchsafe, that this glorious light of his word should break forth unto us,
and shadow of death through unbelief, he was pleased to vouchsafe, that this glorious Light of his word should break forth unto us,
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and that not for a time onely, and then be clouded again never to shine more,
and that not for a time only, and then be clouded again never to shine more,
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but that it should shine forth unto a perfect day; yea, so clearly, that in it wee might see God apparently:
but that it should shine forth unto a perfect day; yea, so clearly, that in it we might see God apparently:
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And although the darknesse of Popery hath sometimes overshadowed this light for a time, yet (blessed be God) those mists are dispelled, maugre the plots of Antichristian superstition;
And although the darkness of Popery hath sometime overshadowed this Light for a time, yet (blessed be God) those mists Are dispelled, maugre the plots of Antichristian Superstition;
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and let our hope and prayer be, that those clouds may never obscure it more.
and let our hope and prayer be, that those Clouds may never Obscure it more.
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Wherefore, sith the night is past, and the morning-starre hath appeared, let us not any longer sleep in sinfull ignorance;
Wherefore, sith the night is past, and the Morning star hath appeared, let us not any longer sleep in sinful ignorance;
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but rather awake, and heare Christ in his word, saying, Surge qui dormis, & illuminabit te Christus:
but rather awake, and hear christ in his word, saying, Surge qui dormis, & illuminabit te Christus:
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Awake thou that sleepest, and arise from the dead, and Christ shall give thee light: and the sooner, lest our candlestick be removed from us. Awake thou that Sleepest, and arise from the dead, and christ shall give thee Light: and the sooner, lest our candlestick be removed from us.
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In the dayes of old Eli, The word of the Lord was pretious, there was no open vision:
In the days of old Eli, The word of the Lord was precious, there was no open vision:
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the good Lord grant that the famine of the word may never be known in our land, by our neglect of casting off the works of darknesse, and putting on the armour of light.
the good Lord grant that the famine of the word may never be known in our land, by our neglect of casting off the works of darkness, and putting on the armour of Light.
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The meditation that David had in the word of God, made him to finde, that God was his light and his salvation:
The meditation that David had in the word of God, made him to find, that God was his Light and his salvation:
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and certes, in the Scriptures is that light, of which David speaketh, sown to the righteous, and joyfull gladnesse to all that are true of heart.
and certes, in the Scriptures is that Light, of which David speaks, sown to the righteous, and joyful gladness to all that Are true of heart.
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Labour wee then to see this light, even God himself in the light of the Scriptures.
Labour we then to see this Light, even God himself in the Light of the Scriptures.
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That God is light is apparent; David saith, God is my light, and my salvation:
That God is Light is apparent; David Says, God is my Light, and my salvation:
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and Christ saith, I am the light of the world, hee that followeth mee shall not walk in darknesse, but shall have the light of life.
and christ Says, I am the Light of the world, he that follows me shall not walk in darkness, but shall have the Light of life.
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This is the message that wee have heard of him, and declare unto you, that God is light,
This is the message that we have herd of him, and declare unto you, that God is Light,
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and in him is no darknesse: Thus God is light. If then wee will follow him, our pathes must be light also;and in him is no darkness: Thus God is Light. If then we will follow him, our paths must be Light also;
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for, saith Solomon, The path of the just is as the shining light, that shineth more and more unto the perfect day.
for, Says Solomon, The path of the just is as the shining Light, that shines more and more unto the perfect day.
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The way of the wicked is darknesse, they know not at what they stumble.
The Way of the wicked is darkness, they know not At what they Stumble.
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To the Law then, and to the Testimonie; if they speak not according to this rule, it is because there is no light in them. To the Law then, and to the Testimony; if they speak not according to this Rule, it is Because there is no Light in them.
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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.
In the word only is that true Light to be found, that can best Direct us to see the face of God comfortably shining upon our Souls.
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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.
When ever Therefore we take the sacred bible into our hands to read, in which (as I have showed) God most brightly looks upon us, let it be with holy devotion, with reverend intention and attention, supposing the title of every page to be Holiness to the Lord.
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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:
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:
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branches they are of this Vine; slips from this Root; sweet flowers, but gathered out of this Eden of God;
branches they Are of this Vine; slips from this Root; sweet flowers, but gathered out of this Eden of God;
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streams of wholesome water, clear as crystall, but yet all flowing from this Spring-head:
streams of wholesome water, clear as crystal, but yet all flowing from this Springhead:
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So that I may say, that the Bible is NONLATINALPHABET, the book of books, because written by men inspired by the holy Ghost, who is the Spirit of truth:
So that I may say, that the bible is, the book of books, Because written by men inspired by the holy Ghost, who is the Spirit of truth:
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and therefore ought not this book to be denied to the people, that they should not see God in it;
and Therefore ought not this book to be denied to the people, that they should not see God in it;
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much lesse, be undervalued, slighted, or corrupted by any.
much less, be undervalved, slighted, or corrupted by any.
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And let us know, that the more our souls are affected towards God, the more will hee graciously manifest himself unto us;
And let us know, that the more our Souls Are affected towards God, the more will he graciously manifest himself unto us;
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even as David, whose meditation being daily in the law of God, found the light of Gods countenance shining more and more upon him, inso-much, that hee earnestly requested God not to turne his face away from him;
even as David, whose meditation being daily in the law of God, found the Light of God's countenance shining more and more upon him, insomuch, that he earnestly requested God not to turn his face away from him;
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this also was that that made him wiser then his teachers.
this also was that that made him Wiser then his Teachers.
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Saint Peter commending the majestie of Christ at his transfiguration, of which himself was an eyewitnesse, commends also the sure word of prophecie, (that is) of preaching the word;
Saint Peter commending the majesty of christ At his transfiguration, of which himself was an eyewitness, commends also the sure word of prophecy, (that is) of preaching the word;
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and saith, that it is a light shining in a dark place, till the day dawne,
and Says, that it is a Light shining in a dark place, till the day dawn,
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and 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. and the daystar appear in men's hearts. Sith then the Ministry of the word is a chief means to bring this Light to our Souls, let us both heedfully attend it, and highly prize it.
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What although to the worldly-wise it be accounted foolishnesse; yet to the heavenly-minded it is the joy of their hearts,
What although to the worldly-wise it be accounted foolishness; yet to the heavenly-minded it is the joy of their hearts,
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and the savour of life to salvation: by it God is pleased to save them that beleeve.
and the savour of life to salvation: by it God is pleased to save them that believe.
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Listen therefore unto it attentively, practise it faithfully, and despise not the message, respecting the meannesse of the messenger,
Listen Therefore unto it attentively, practise it faithfully, and despise not the message, respecting the meanness of the Messenger,
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though it be the idle humour of too many to distaste the word preached, because they dis-esteeme the preacher;
though it be the idle humour of too many to distaste the word preached, Because they disesteem the preacher;
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but know, that God is pleased by earthen vessels to magnifie his mercy: and let the other also know, that whosoever despiseth us, despiseth him that sent us.
but know, that God is pleased by earthen vessels to magnify his mercy: and let the other also know, that whosoever despises us, despises him that sent us.
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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,
If a Malefactor, adjudged by the law to die, should refuse a gracious pardon, Because his enemy brought it, all would condemn him of impudence,
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and (so dying) censure him guilty of his own perishing: But this by the way.
and (so dying) censure him guilty of his own perishing: But this by the Way.
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Return wee to the observation of the benefit which wee receive by the Scriptures.
Return we to the observation of the benefit which we receive by the Scriptures.
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The Lord telleth the Jewes, and in them us, that hee had taught them statutes and judgements. Keep them therefore, and doe them (saith hee;) for this is your wisdome and understanding in the sight of the nations, who shall say,
The Lord Telleth the Jews, and in them us, that he had taught them statutes and Judgments. Keep them Therefore, and do them (Says he;) for this is your Wisdom and understanding in the sighed of the Nations, who shall say,
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Surely, this great nation is a wise and understanding people. Surely, this great Nation is a wise and understanding people.
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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:
And as daily meditation in the Scriptures brings you nearer unto God, so by its illuminating virtue it renders you more heavenly-minded towards God:
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Pray then as Saint Paul adviseth you, That NONLATINALPHABET, the word of Christ may dwell richly in you in all wisdome and spirituall understanding, and not be onely at your fingers ends,
Pray then as Saint Paul adviseth you, That, the word of christ may dwell richly in you in all Wisdom and spiritual understanding, and not be only At your fingers ends,
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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;
nor in your mouths only for discourse sake, nor yet in your hearts only, like a guest or tenant, which stays for a time, and then is gone;
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but that it may be like a king, dwelling, ruling, and reigning there, as in its proper seat, by the power of his Spirit;
but that it may be like a King, Dwelling, ruling, and reigning there, as in its proper seat, by the power of his Spirit;
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even that word which so lively setteth forth to you him whom Abraham fore-saw, whom Jacob prophesied of, whom Isaiah calleth Immanuel; Jeremiah, The branch of righteousnesse;
even that word which so lively sets forth to you him whom Abraham foresaw, whom Jacob prophesied of, whom Isaiah calls Immanuel; Jeremiah, The branch of righteousness;
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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;
and Malachi, The Sun of righteousness, that comes with healing in his wings: that that Morning star may shine in your heart which was typified in the old law, but exhibited in the new;
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so that what was foretold in the one, is manifested in the other:
so that what was foretold in the one, is manifested in the other:
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him (I say) that you may see in the light of the Scriptures by the eye of faith:
him (I say) that you may see in the Light of the Scriptures by the eye of faith:
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search them then, for they testifie of him; hee through them, as through windowes, looketh upon you:search them then, for they testify of him; he through them, as through windows, looks upon you:
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With Timothy know them from your youth, practise them in your riper yeers, and let them be your studie in your old age;
With Timothy know them from your youth, practise them in your riper Years, and let them be your study in your old age;
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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.
so shall you discern so much of him, even in this life, through these grates, as shall even ravish your Souls with desire of a fuller fruition of him hereafter.
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And, as God manifesteth himselfe to you in his word, so also in the blessed Sacraments:
And, as God manifesteth himself to you in his word, so also in the blessed Sacraments:
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And first, in the Sacrament of Baptisme, when beleevers are regenerate and born anew of water and the holy Ghost,
And First, in the Sacrament of Baptism, when believers Are regenerate and born anew of water and the holy Ghost,
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when they are received into the Ark of Christs Church, and made lively members of his mysticall body, by remission of their sinnes,
when they Are received into the Ark of Christ Church, and made lively members of his mystical body, by remission of their Sins,
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and bestowing on them his holy Spirit, by means whereof they receive such blessings from God,
and bestowing on them his holy Spirit, by means whereof they receive such blessings from God,
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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.
as make them to live in him by grace in this life, and assure them that they shall Reign with him in glory eternally hereafter.
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Secondly, but most cleerly of all, in the Sacrament of the Lords Supper, wherein hee giveth them his flesh to be their meat,
Secondly, but most clearly of all, in the Sacrament of the lords Supper, wherein he gives them his Flesh to be their meat,
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and his bloud to be their drink, imparting to them that heavenly hidden Manna, which they take by the hand,
and his blood to be their drink, imparting to them that heavenly hidden Manna, which they take by the hand,
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and eat by the mouth of faith.
and eat by the Mouth of faith.
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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.
Every true spouse of christ in this sees his superabundant love, in that he was pleased to veil his glorious Divinity with the mantle of our infirm mortality, that so he might more Easily make himself known unto us.
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For as hee is God co-equall with his Father, hee is invisible;
For as he is God coequal with his Father, he is invisible;
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but as hee in great humility assumed our nature ( per operationem NONLATINALPHABET) 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,
but as he in great humility assumed our nature (per operationem) by making himself in Form of a servant, who was Lord of all, (for he did only (majestatem seponere, non deponere) for a while lay aside his majesty, not quite disrobe himself of it) he was visible among men, he was conversant with men, he did eat, drink, sleep, talk,
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and at last suffered death by men;
and At last suffered death by men;
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every way hee did communicate himselfe unto men, making the faithfull one with him by spirituall union and conjunction.
every Way he did communicate himself unto men, making the faithful one with him by spiritual Union and conjunction.
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Hence is that saying, Paries est verbi incarnati humanitas, per quam stans, quasi per fenestras prospicit in Ecclesiam & fideles, unde & nos aspicimus Deitatem per humanitatem.
Hence is that saying, Paries est verbi incarnati humanitas, per quam stans, quasi per fenestras prospicit in Church & fideles, unde & nos aspicimus Deitatem per humanitatem.
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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;
These Are the windows through which christ, manifesting himself, reveals himself unto us, and in them declaring the secret will and work of God Concerning our redemption and salvation;
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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,
whereof, except he were perfect God, he could have no knowledge: for none, being mere and only man, could ever have searched out that bottomless abyss,
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nor ever have found out so intricate a mystery. Lastly, God maketh himselfe knowne unto man by the book of Conscience:
nor ever have found out so intricate a mystery. Lastly, God makes himself known unto man by the book of Conscience:
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for there is none so atheisticall, but the terrours of his Conscience will make him acknowledge a Deity.
for there is none so atheistical, but the terrors of his Conscience will make him acknowledge a Deity.
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Conscience is a practicall syllogisme condemning man for the breach of Gods law;
Conscience is a practical syllogism condemning man for the breach of God's law;
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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 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 do them:
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The Minor is the accusing of Conscience, But I have broken the law:
The Minor is the accusing of Conscience, But I have broken the law:
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Hence the Conclusion necessarily must follow, Therefore I am accursed. Sometimes it is put for the spirit or soule of a man,
Hence the Conclusion necessarily must follow, Therefore I am accursed. Sometime it is put for the Spirit or soul of a man,
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and sometimes for the faculties of the soule;
and sometime for the faculties of the soul;
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so wee reade, that the law of God is written in our hearts, our consciences either accusing or excusing: which must be understood ( in intellectu nostro ) in the understanding facultie of the soule;
so we read, that the law of God is written in our hearts, our Consciences either accusing or excusing: which must be understood (in intellectu nostro) in the understanding faculty of the soul;
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and in this sense, the majestie and power of God shineth even to the consciences of the heathen and infidels:
and in this sense, the majesty and power of God shines even to the Consciences of the heathen and Infidels:
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Non omnis Numinis sensu carent, qui in sylvis oberrantes, ferinam agunt vitam: Non omnis Numinis sensu Carenot, qui in Forest oberrantes, ferinam Agunt vitam:
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Even they who live like savage beasts in woods, are not altogether void and senselesse of a supreme power:
Even they who live like savage beasts in woods, Are not altogether void and senseless of a supreme power:
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and whence is this but from the inward curb of conscience?
and whence is this but from the inward curb of conscience?
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Yet more especially and cleerly God is manifested to the consciences of men these two wayes:
Yet more especially and clearly God is manifested to the Consciences of men these two ways:
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1. By the ministery of the word, by which hee powerfully worketh on their consciences.
1. By the Ministry of the word, by which he powerfully works on their Consciences.
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2. By the inward checks of conscience after sin committed, both in the godly, and also in the wicked.
2. By the inward Checks of conscience After since committed, both in the godly, and also in the wicked.
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First, by the ministery of the word; and this is four wayes: 1. By opening that which was before lock'd up:
First, by the Ministry of the word; and this is four ways: 1. By opening that which was before locked up:
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The closets of mens hearts are lock'd up by sin and ignorance, so that they cannot rightly conceive of God as they ought,
The closets of men's hearts Are locked up by since and ignorance, so that they cannot rightly conceive of God as they ought,
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untill hee who hath the key of David be pleased to open them by the ministery of the word:
until he who hath the key of David be pleased to open them by the Ministry of the word:
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the heart of man naturally being like unto a spring-lock, which shutteth of its own accord,
the heart of man naturally being like unto a spring-lock, which shutteth of its own accord,
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but cannot be opened without a key.
but cannot be opened without a key.
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Thus God is said to open the heart of Lydia, when shee heard the word of God from the mouth of Paul, and by the same means to convert the Jayler and his houshold;
Thus God is said to open the heart of Lydia, when she herd the word of God from the Mouth of Paul, and by the same means to convert the Jailer and his household;
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so also God opened the hearts of three thousand at Peters preaching.
so also God opened the hearts of three thousand At Peter's preaching.
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God hath committed the keyes of his kingdom unto the Ministers of his Gospel, whereby he enables them to speak unto his people;
God hath committed the keys of his Kingdom unto the Ministers of his Gospel, whereby he enables them to speak unto his people;
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yet, Spiritus sanctus est, qui verbi praeconio hominum mentes illuminat, qui aures perforat, & qui corda aperit, ut Scripturae tanquam divinae firmiter assentiantur.
yet, Spiritus Sanctus est, qui verbi praeconio hominum mentes illuminate, qui aures perforate, & qui Corda Aperitif, ut Scriptures tanquam Divinae firmiter assentiantur.
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2. By softning that which before was hard:
2. By softening that which before was hard:
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The heart of man naturally is flinty, God only (saith Job ) can soften it;
The heart of man naturally is flinty, God only (Says Job) can soften it;
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and this God worketh by his word. Thus, when Josiah heard the judgements of God threatned against the Jews, he grew tender-hearted:
and this God works by his word. Thus, when Josiah herd the Judgments of God threatened against the jews, he grew tender-hearted:
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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!
Oh that the word of God might work the like Effect on us, even now, when not only his threatenings Are denounced, but his hand is also heavy upon us! But, alas!
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we have too many that refuse to hearken, that pull away the shoulder, and stop the eare, that they might not heare:
we have too many that refuse to harken, that pull away the shoulder, and stop the ear, that they might not hear:
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Yea, they make their hearts as an adamant stone, lest they should hear the law,
Yea, they make their hearts as an adamant stone, lest they should hear the law,
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and the words which the Lord of hosts hath sent in his Spirit by the former Prophets;
and the words which the Lord of hosts hath sent in his Spirit by the former prophets;
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therefore hath there come great wrath from the Lord of hosts. Therefore hath there come great wrath from the Lord of hosts.
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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:
3. God Revealeth himself to man by the Ministry of the word in convincing the conscience for sin, which was before as it were seared up:
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Thus dealt hee with Ephraim, After Ephraim was instructed, hee smote upon his thigh, hee was ashamed,
Thus dealt he with Ephraim, After Ephraim was instructed, he smote upon his thigh, he was ashamed,
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and even confounded, because hee did bear the reproach of his youth. and even confounded, Because he did bear the reproach of his youth.
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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 me to be a Christian:
Thus Agrippa could not but be convicted in conscience of the Deity of christ by the preaching of Paul, when he said, Almost thou persuadest me to be a Christian:
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such a victorious grace of wisdome hath the holy Ghost infused into the ministery of the word.
such a victorious grace of Wisdom hath the holy Ghost infused into the Ministry of the word.
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Felix also could not but be convicted in his conscience of the dreadfull justice of God,Felix also could not but be convicted in his conscience of the dreadful Justice of God,
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when hee trembled, hearing Pauls discourse concerning the torments of hell, and judgement to come: Happy had it been for them both,
when he trembled, hearing Paul's discourse Concerning the torments of hell, and judgement to come: Happy had it been for them both,
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if they had fully assented to the power of his preaching.
if they had Fully assented to the power of his preaching.
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Tanta est Scripturae vis, ut etiam hostibus suis verum testimonium exprimat, & in tenebrionum latibula fulgorem aliquem immittat; Tanta est Scriptures vis, ut etiam hostibus suis verum testimonium exprimat, & in tenebrionum latibula fulgorem aliquem immittat;
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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,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,
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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.
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 property of the Scriptures to work inwardly on the conscience, by shining of it self, and in it self.
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4. By the ministery of the word God purgeth the conscience from dead works, to serve the living God:
4. By the Ministry of the word God Purgeth the conscience from dead works, to serve the living God:
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The word doth metamorphose a man, and makes him to be other then what hee was before:
The word does metamorphose a man, and makes him to be other then what he was before:
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thus Paul, after that he was converted, exercised himself to have a conscience void of offence both towards God, and towards man.
thus Paul, After that he was converted, exercised himself to have a conscience void of offence both towards God, and towards man.
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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.
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, he was content to fit (as it were) At the feet of Ananias, and be instructed by him.
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Now, if hee that was such an eminent Apostle, yea, who heard Christ himselfe from heaven, must receive instruction from another;
Now, if he that was such an eminent Apostle, yea, who herd christ himself from heaven, must receive instruction from Another;
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how dare any man despise even the meanest of Gods Ministers? Nor was this conversion of the Apostle without some speciall signification;
how Dare any man despise even the Meanest of God's Ministers? Nor was this conversion of the Apostle without Some special signification;
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for hereby is shewed, that they which are truely converted, are also spiritually inlightned:
for hereby is showed, that they which Are truly converted, Are also spiritually enlightened:
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they are made blinde to worldly things, and the eyes of their mindes are onely taken up with the beholding of things heavenly;
they Are made blind to worldly things, and the eyes of their minds Are only taken up with the beholding of things heavenly;
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and the bent of their affections is, to hold the mystery of faith in a pure conscience. To conclude this point;
and the bent of their affections is, to hold the mystery of faith in a pure conscience. To conclude this point;
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Happy is hee, who when God speaketh to his conscience by the ministery of the word, (whether it be for peace,
Happy is he, who when God speaks to his conscience by the Ministry of the word, (whither it be for peace,
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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 be the Lord God of Israel, which hath sent thee this day to meet mee, and blessed be thine advice:
or for war) receives it with an honest and good heart, and is ready to say as once David did to Abigail, when she met him, Blessed be the Lord God of Israel, which hath sent thee this day to meet me, and blessed be thine Advice:
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so they, Blessed be the Lord, who hath sent thee this day to speak home to my conscience,
so they, Blessed be the Lord, who hath sent thee this day to speak home to my conscience,
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and blessed be thine instructions, which make mee to look back to him from whom I was, like a prodigall, estrayed.
and blessed be thine instructions, which make me to look back to him from whom I was, like a prodigal, estrayed.
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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;
Thus much Concerning God's manifesting himself to the conscience by the Ministry of the word. Secondly, God manifesteth himself to man by the Checks of conscience After since committed;
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and thus both to the godly, and to the wicked. First, to the godly:
and thus both to the godly, and to the wicked. First, to the godly:
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What was it that made Adam hide himself from the presence of God, but the 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;
What was it that made Adam hide himself from the presence of God, but the check of his conscience for the guilt of his since in eating the forbidden fruit? The check of conscience is called the smiting of the heart;
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so we reade, that when David had cut off the skirt of Sauls garment, his heart smote him; that is, his conscience checkt him:
so we read, that when David had Cut off the skirt of Saul's garment, his heart smote him; that is, his conscience checked him:
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The like smiting David had after his numbring of the people. And to this end doth God reprove man by the check of his own conscience,
The like smiting David had After his numbering of the people. And to this end does God reprove man by the check of his own conscience,
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even to awaken him from sin, lest hee sleep the sleep unto death.
even to awaken him from since, lest he sleep the sleep unto death.
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The Prophet complains, that there was no rest in his bones by reason of his sins: untill his heart was purged from sin, hee could feel no rest within his soule;
The Prophet complains, that there was no rest in his bones by reason of his Sins: until his heart was purged from since, he could feel no rest within his soul;
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for conscience is a part of the understanding, determining all actions either with or against;
for conscience is a part of the understanding, determining all actions either with or against;
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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:
it either Accuseth man for good omitted, or evil committed, or Else excuseth him, in assurance that his person is accepted as righteous before God. Secondly, to the wicked:
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For there is none so notoriously wicked in committing any villany, but hee hath sometimes a sting wounding his conscience,
For there is none so notoriously wicked in committing any villainy, but he hath sometime a sting wounding his conscience,
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and telling him of a supreme and just revenger; sometimes his heart smites him, and humbles him, though but for a time;
and telling him of a supreme and just revenger; sometime his heart smites him, and humbles him, though but for a time;
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and though not for effectuall conversion, yet some gripings there are, such as Cain, Ahab, Belshazzar, and Herod had:
and though not for effectual conversion, yet Some gripings there Are, such as Cain, Ahab, Belshazzar, and Herod had:
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these (I say) lasted but for a time;
these (I say) lasted but for a time;
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for the Preacher observeth, that because sentence against an evill work is not executed speedily, therefore the hearts of the sons of men is fully set in them to doe evill:
for the Preacher observeth, that Because sentence against an evil work is not executed speedily, Therefore the hearts of the Sons of men is Fully Set in them to do evil:
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Yet in all, both in good and bad, Conscience will doe her duty;
Yet in all, both in good and bad, Conscience will do her duty;
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for shee is like the poise of a clock, which, being wound up, sets all the wheeles a going:
for she is like the poise of a clock, which, being wound up, sets all the wheels a going:
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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.
even so Conscience, being wound up by the hand of God's Justice, sets all the members on work, makes the tongue confess, the eyes weep, the heart throb, the knees smite one against Another, the fist strikes upon the breast, no part but acts its part.
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And now (Beloved) judge, when the conscience of a man findes that shee hath to deale with an angry God, one that writes (as Job complaines) bitter things against her,
And now (beloved) judge, when the conscience of a man finds that she hath to deal with an angry God, one that writes (as Job complains) bitter things against her,
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and that shee knowes not where to betake her selfe (for to flee from his presence shee cannot) how shee is perplexed:
and that she knows not where to betake her self (for to flee from his presence she cannot) how she is perplexed:
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especially, if she cannot feele God reconciled unto her, and herself unto God.
especially, if she cannot feel God reconciled unto her, and herself unto God.
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No marvell that David mourned through the disquietnesse of his heart, saying to God, Thou hiddest thy face, and I was troubled.
No marvel that David mourned through the disquietness of his heart, saying to God, Thou hiddest thy face, and I was troubled.
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To a deep sense of misery was Peter brought after hee had denyed his Lord,
To a deep sense of misery was Peter brought After he had denied his Lord,
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and forswore his Christ, till his Master, looking back upon him, brought to his remembrance his by-past sin;
and forswore his christ, till his Master, looking back upon him, brought to his remembrance his bypast since;
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then went he out, and wept bitterly.
then went he out, and wept bitterly.
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And to such a sense of restlesnesse was Judas brought after hee had betrayed his Master,
And to such a sense of Restlessness was Judas brought After he had betrayed his Master,
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though hee found not the like comfort as the others did: On some, the horrour of conscience works repentance unto salvation;
though he found not the like Comfort as the Others did: On Some, the horror of conscience works Repentance unto salvation;
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whereas it drives others to the gulfe of despaire.
whereas it drives Others to the gulf of despair.
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Certes, it was not without divine providence, that the very heathen termed the terrours of a wicked conscience NONLATINALPHABET, the searcher out, and punisher of sin;
Certes, it was not without divine providence, that the very heathen termed the terrors of a wicked conscience, the searcher out, and punisher of since;
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sometimes called Furiae, the furies of hell, or worm of conscience; sometimes also called Intemperiae, the tortures of the minde;
sometime called Furiae, the furies of hell, or worm of conscience; sometime also called Intemperiae, the tortures of the mind;
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and sometimes ( per NONLATINALPHABET) Eumenides, the daughter of Acheron and Nox, that is, Hell and Darknesse;
and sometime (per) Eumenides, the daughter of Acheron and Nox, that is, Hell and Darkness;
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hereby insinuating the wofull bitternesse, and extreme horrour wherewith the wicked are perplexed:
hereby insinuating the woeful bitterness, and extreme horror wherewith the wicked Are perplexed:
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And if the heathen stiled them by such horrid termes, how should we dread to harbour in us such snakes?
And if the heathen styled them by such horrid terms, how should we dread to harbour in us such snakes?
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And our Saviour tels us of an unquenchable fire, so also of a never-dying worm: such a worm there is of conscience;
And our Saviour tells us of an unquenchable fire, so also of a never-dying worm: such a worm there is of conscience;
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and it is so called, because, as a worme lyeth eating and gnawing that wood in which shee abideth:
and it is so called, Because, as a worm lies eating and gnawing that wood in which she Abideth:
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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;
so the worm of conscience, lying within us, gripeth and torments us, by bringing to our memories all the Causes of present and future calamities;
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as our wilfull negligences whereby wee lost our first enjoyed felicities, at every of which considerations she giveth us a deadly griping;
as our wilful negligences whereby we lost our First enjoyed felicities, At every of which considerations she gives us a deadly gripping;
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as also all our occasions offered to escape those miseries in which wee are now plunged;
as also all our occasions offered to escape those misery's in which we Are now plunged;
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adde to these all those opportunities for redeeming that glory which we have now hazzarded;
add to these all those opportunities for redeeming that glory which we have now hazarded;
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as also how ungraciously wee have quenched the good motions of Gods holy Spirit, by which wee might have been reclaimed:
as also how ungraciously we have quenched the good motions of God's holy Spirit, by which we might have been reclaimed:
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adde further, how vain those worldly trifles are, which we have too eagerly followed;
add further, how vain those worldly trifles Are, which we have too eagerly followed;
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and lastly, how wee our selves are become worldly fooles, and others spiritually wise, whereas we dream'd otherwise.
and lastly, how we our selves Are become worldly Fools, and Others spiritually wise, whereas we dreamed otherwise.
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From whence wee may observe, that A secure sinner is an enemy unto himselfe;
From whence we may observe, that A secure sinner is an enemy unto himself;
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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.
for if there be no fullness of joy but in the presence of God, then certes, in a woeful condition Are they, who, wallowing in their Sins against the curb of conscience, deprive themselves of this happiness.
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Thus you see that an accusing conscience manifesteth a Deity, and that the law of God is written in the hearts of men.
Thus you see that an accusing conscience manifesteth a Deity, and that the law of God is written in the hearts of men.
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You see also that both good and bad have sometimes these checks of conscience, which,
You see also that both good and bad have sometime these Checks of conscience, which,
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like that voice mentioned by the Prophet Isaiah, calleth to them, saying, This is the way, walk in it, when they turn to the right hand,
like that voice mentioned by the Prophet Isaiah, calls to them, saying, This is the Way, walk in it, when they turn to the right hand,
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or when they turn to the left; pointing out another way then what they formerly trod awry in:or when they turn to the left; pointing out Another Way then what they formerly trod awry in:
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to which voice of conscience, if men will listen and obey, then shall it goe well with them;
to which voice of conscience, if men will listen and obey, then shall it go well with them;
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for they shall not onely know that there is a God, but they shall in some measure see him, and be acquainted with him:
for they shall not only know that there is a God, but they shall in Some measure see him, and be acquainted with him:
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but if they shall harden their hearts, and labour to quench the good spirit of God, which at that time knocks at the door of their hearts,
but if they shall harden their hearts, and labour to quench the good Spirit of God, which At that time knocks At the door of their hearts,
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and seeks admission for their salvation, then are they guilty of their own damnation.
and seeks admission for their salvation, then Are they guilty of their own damnation.
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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;
Wouldst thou, Oh man, then know whither thou art a child of God, or not? know then that there is a conscience, First, Good, yet not quiet;
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and this is in the godly, when they are restlesse in themselves for sins as yet unrepented of:
and this is in the godly, when they Are restless in themselves for Sins as yet unrepented of:
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Thus was it with that kingly Prophet David after his committing of murther and adultery;
Thus was it with that kingly Prophet David After his committing of murder and adultery;
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how doth hee, in perplexitie of his soul, being awakened by the Prophet Nathan, cry out, that God would, according to the multitude of his tender mercies, blot out his transgressions, &c. So also when God had laid his hand heavie upon him,
how does he, in perplexity of his soul, being awakened by the Prophet Nathan, cry out, that God would, according to the multitude of his tender Mercies, blot out his transgressions, etc. So also when God had laid his hand heavy upon him,
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how doth hee mourn? There is no soundnesse in my flesh because of thine anger,
how does he mourn? There is no soundness in my Flesh Because of thine anger,
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neither is there any peace in my bones by reason of my sin: For mine iniquities are gone over mine head;
neither is there any peace in my bones by reason of my since: For mine iniquities Are gone over mine head;
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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;as an heavy burden, they Are too heavy for me. The sickness of his body put him in mind of the since of his soul;
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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.
that which he did endure, did put him in mind of what he did deserve, which galled his conscience with the remembrance of his particular slips and failings, both by omission and commission.
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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:
Secondly, There is a conscience quiet, yet not good; and this is in the wicked: as namely, when After since committed, their hearts remain still obdurate, cauterized, senseless:
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they sleep so soundly in sin, that they never feele the sting of conscience wounding them;
they sleep so soundly in since, that they never feel the sting of conscience wounding them;
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they are so delighted in sin, that they never regard when they sin, nor how they sin,
they Are so delighted in since, that they never regard when they sin, nor how they sin,
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nor against whom they sin, nor before whom they sin:
nor against whom they sin, nor before whom they sin:
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The shew of their countenance doth testifie against them, they declare their sin as Sodom, they hide it not; The show of their countenance does testify against them, they declare their since as Sodom, they hide it not;
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therefore wo to their souls, for they have rewarded evill unto themselves. S. Paul excellently decyphereth them;Therefore woe to their Souls, for they have rewarded evil unto themselves. S. Paul excellently decyphereth them;
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They have their understanding darkned, being alienated from the life of God through the ignorance that is in them, They have their understanding darkened, being alienated from the life of God through the ignorance that is in them,
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because of the blindnesse of their heart:
Because of the blindness of their heart:
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Who being past feeling, have given themselves over unto lasciviousnesse, to work all uncleannesse with greedinesse. Who being passed feeling, have given themselves over unto lasciviousness, to work all uncleanness with greediness.
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Thirdly, There is a conscience both good, and quiet; and this is proper onely to the elect:
Thirdly, There is a conscience both good, and quiet; and this is proper only to the elect:
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namely, when God speaks peace to their soules, by assuring them of the free pardon of all their sinnes,
namely, when God speaks peace to their Souls, by assuring them of the free pardon of all their Sins,
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and the Spirit of God testifies to their spirits, that they are the sonnes of God,
and the Spirit of God Testifies to their spirits, that they Are the Sons of God,
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and shall be made partakers of life everlasting in the heavenly Canaan. Fourthly, There is a conscience neither good, nor quiet;
and shall be made partakers of life everlasting in the heavenly Canaan. Fourthly, There is a conscience neither good, nor quiet;
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and this accompanieth onely the reprobate:
and this accompanieth only the Reprobate:
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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.
namely, when through sense of since, horror of conscience, and God's wrathful, yet just Indignation, such a dreadful trembling seizes on them, that they know not where to betake themselves.
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From this perplexity no incorrigible sinner can exempt himselfe;
From this perplexity no incorrigible sinner can exempt himself;
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neither Kings, nor great men, nor rich men, nor mighty men, nor bond, nor free men.
neither Kings, nor great men, nor rich men, nor mighty men, nor bound, nor free men.
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According to these observations examine thou thy selfe, and thou shalt easily finde whether thou belongest to God or not:
According to these observations examine thou thy self, and thou shalt Easily find whither thou belongest to God or not:
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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,
And if thy conscience hath wounded thee, so that thou Canst without any flattery assure thy self that thou hast thoroughly repented thee of all those Sins, which,
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like Zecharia's talent of lead on the mouth of the ephah, pressed thee even to the pit of hell,
like Zecharia's talon of led on the Mouth of the ephah, pressed thee even to the pit of hell,
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and that thou findest God to be a reconciled God to thee in the face of his Son;
and that thou Findest God to be a reconciled God to thee in the face of his Son;
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then is thy condition happy, and the brightnesse of Gods countenance hath shined upon thee:
then is thy condition happy, and the brightness of God's countenance hath shined upon thee:
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otherwise, if thou wert never sensible of thy sins, nor hast yeelded to the checks of conscience;
otherwise, if thou Wertenberg never sensible of thy Sins, nor haste yielded to the Checks of conscience;
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then is it an evident signe, that if ever thou didst confesse thy sins, yet it was but a meer orall confession, hypocritically performed,
then is it an evident Signen, that if ever thou didst confess thy Sins, yet it was but a mere oral Confessi, hypocritically performed,
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and so thy condition is most miserable.
and so thy condition is most miserable.
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And now (Beloved) conceive within your selves what an horrour it is to have an accusing and tormenting conscience alwayes pursuing a sinner;
And now (beloved) conceive within your selves what an horror it is to have an accusing and tormenting conscience always pursuing a sinner;
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nay, not onely pursuing him, but alwayes harbouring in his brest, like an Erynnis, quae indagatrix est gravissimorum flagitiorum, which is the Inquisitor,
nay, not only pursuing him, but always harbouring in his breast, like an Erynnis, Quae indagatrix est gravissimorum flagitiorum, which is the Inquisitor,
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and hunter out of the grossest crimes, to be his bosome companion, and yet alwayes pleading guiltie,
and hunter out of the Grossest crimes, to be his bosom Companion, and yet always pleading guilty,
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so that the sinner shall not know where to repose himselfe for feare;
so that the sinner shall not know where to repose himself for Fear;
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the very shaking of a leafe shall make him to tremble, and be at his wits end:
the very shaking of a leaf shall make him to tremble, and be At his wits end:
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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 of the earth, and from thy face shall I be hid,
Such a comrade had that fratricide Cain, After he had spilled his Brother's blood, when he said, Behold, thou hast driven me out this day from the face of the earth, and from thy face shall I be hid,
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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. and I shall be a fugitive and a vagabond in the earth: and it shall come to pass, that every one that finds me shall slay me.
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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 pursue the sinner, The sting of death is since, Says Saint Paul; yea, and the sting of conscience is since also, which so overwhelms Some with an horrible dread, that they flee when none pursueth. It is the nature of since to pursue the sinner,
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and a wounded conscience who can 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, saith Solomon.
and a wounded conscience who can bear? Moses told the Israelites, that they should be sure, that if they sinned against the Lord, their sin would find them out: and, Evil pursueth the sinner, Says Solomon.
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Now, although God speaketh thus to the conscience of the wicked;
Now, although God speaks thus to the conscience of the wicked;
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yea, although the sting of conscience doth (as it were) make their ears to tingle, as the Lord speaks:
yea, although the sting of conscience does (as it were) make their ears to tingle, as the Lord speaks:
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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,
although it awakens them by sounding an alarm of God's Judgments in their ears, yet veternum excutere Nolunt: they will not be roused from their sottishness,
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but, with Solomons fool, A little more sleep, a little more slumber, a little longer basking in sin, till at last that grim sergeant Death arrests them,
but, with Solomons fool, A little more sleep, a little more slumber, a little longer basking in since, till At last that grim Sergeant Death arrests them,
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and layes them in the prison of the grave, there to remain till the great and generall Assizes.
and lays them in the prison of the grave, there to remain till the great and general Assizes.
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This evidently appeares, in that they labour to quiet and appease the gnawings of this worm of conscience,
This evidently appears, in that they labour to quiet and appease the gnawings of this worm of conscience,
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then whose bite nothing smarts more, then whose sting nothing galls more, and then whose torment nothing frets more;
then whose bite nothing smarts more, then whose sting nothing galls more, and then whose torment nothing frets more;
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and yet they fain would hush and still it, that it may not affright and appall them.
and yet they fain would hush and still it, that it may not affright and appall them.
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But conscience will not be corrupted;
But conscience will not be corrupted;
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but as shee keeps a true register of all sins, so shee gives in a true evidence against all sinnes.
but as she keeps a true register of all Sins, so she gives in a true evidence against all Sins.
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Doe the wicked what they can, God hath said that their worm shall never die,
Doe the wicked what they can, God hath said that their worm shall never die,
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and that no peace shall be to the wicked, but they shall be like the raging sea, whose waters cast up mire and dirt.
and that no peace shall be to the wicked, but they shall be like the raging sea, whose waters cast up mire and dirt.
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Adde to these inward torments of the conscience, those outward plagues by which God shall 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.
Add to these inward torments of the conscience, those outward plagues by which God shall vex them in his soar displeasure, and by which At last they shall be Enforced to confess him just, whom willingly they would not acknowledge to be At all.
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Wherefore, Beloved, labour to gain a quiet, yet a tender conscience, which, as it is a continuall feast;
Wherefore, beloved, labour to gain a quiet, yet a tender conscience, which, as it is a continual feast;
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so it is a most delightsome garden to solace a mans soule in;
so it is a most delightsome garden to solace a men soul in;
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it is the Exchequer of the King of kings, in which hee keepeth the audit of all his accounts;
it is the Exchequer of the King of Kings, in which he Keepeth the audit of all his accounts;
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it is the high Court of the great God, and the habitation of the holy Ghost:
it is the high Court of the great God, and the habitation of the holy Ghost:
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and think not to beguile conscience, or to delude Gods all-seeing eye; for the one will be an upright witnesse, the other a severe Judge.
and think not to beguile conscience, or to delude God's All-seeing eye; for the one will be an upright witness, the other a severe Judge.
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I conclude this point with that observation of Tilenus: In calamitates magnas incident, qui vel subdoli ingenii strophis, Magistratûs cognitionem eluserant;
I conclude this point with that observation of Tilenus: In Calamities Magnas incident, qui vel subdoli Ingeny strophis, Magistratûs cognitionem eluserant;
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vel virium fiduciâ, perruptis legum clathris, Judicum subsellia contempserant: ad ineluctabile enim tribunal summi Judicis pertrahentur, qui nec fraude eludetur, nec vi superari poterit. vel virium fiduciâ, perruptis Legume clathris, Judicum subsellia contempserant: ad ineluctabile enim tribunal summi Judges pertrahentur, qui nec fraud eludetur, nec vi superari poterit.
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Thus have I at large declared how God is pleased to manifest himselfe to the consciences of men both by the ministery of the word,
Thus have I At large declared how God is pleased to manifest himself to the Consciences of men both by the Ministry of the word,
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and also by the checks of the same. In a word, take as a Corrolary the summe of all;
and also by the Checks of the same. In a word, take as a Corollary the sum of all;
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God is pleased to exhibite himselfe to all our senses: Thus wee see him in the admirable fabrick of the world, and varietie of creatures:
God is pleased to exhibit himself to all our Senses: Thus we see him in the admirable fabric of the world, and variety of creatures:
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Thus wee hear him in his word preached: Thus wee taste him in the fruits of the earth carnally;
Thus we hear him in his word preached: Thus we taste him in the fruits of the earth carnally;
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but spiritually in the blessed Sacrament: Thus wee smell him in the fragrancy of his graces:
but spiritually in the blessed Sacrament: Thus we smell him in the fragrancy of his graces:
cc-acp av-j p-acp dt j-vvn n1: av pns12 vvb pno31 p-acp dt n1 pp-f po31 n2:
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And thus wee feel him in the checks of our consciences;
And thus we feel him in the Checks of our Consciences;
cc av pns12 vvb pno31 p-acp dt n2 pp-f po12 n2;
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our outward senses being the grates or windowes of our soules, nothing being conveyed into the one, but by the other:
our outward Senses being the grates or windows of our Souls, nothing being conveyed into the one, but by the other:
po12 j n2 vbg av vvz cc n2 pp-f po12 n2, pix vbg vvn p-acp dt crd, cc-acp p-acp dt n-jn:
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Wee understand nothing, we know nothing, but either the ear, or the eye, or some other sense must first present it to the soule.
we understand nothing, we know nothing, but either the ear, or the eye, or Some other sense must First present it to the soul.
pns12 vvb pix, pns12 vvb pix, cc-acp d dt n1, cc dt n1, cc d j-jn n1 vmb ord vvi pn31 p-acp dt n1.
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As then many windowes yeeld more light into a roome;
As then many windows yield more Light into a room;
p-acp av d n2 vvi dc n1 p-acp dt n1;
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so the more senses there are that present a matter to the soule, the more cleerly doth the soul understand it, and conceive it.
so the more Senses there Are that present a matter to the soul, the more clearly does the soul understand it, and conceive it.
av dt dc n2 pc-acp vbr cst vvb dt n1 p-acp dt n1, dt av-dc av-j vdz dt n1 vvb pn31, cc vvb pn31.
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These (Beloved) are the windowes, grates, and lattesses thorow which Christ looketh upon his Spouse, the Church:
These (beloved) Are the windows, grates, and Lattesses thorough which christ looks upon his Spouse, the Church:
np1 (vvn) vbr dt n2, vvz, cc n2 p-acp r-crq np1 vvz p-acp po31 n1, dt n1:
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Yet, as followeth in my third Generall, It is but hieroglyphically, enigmatically, obscurely. The Egyptians used to expresse themselves by mysticall cyphers;
Yet, as follows in my third General, It is but hieroglyphically, enigmatically, obscurely. The egyptians used to express themselves by mystical ciphers;
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and when Almighty God appeared to Moses, it was either in fire, or else in a cloud, in both which, to the eye of Moses, it was obscurely:
and when Almighty God appeared to Moses, it was either in fire, or Else in a cloud, in both which, to the eye of Moses, it was obscurely:
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So when the Lord appeared to Elijah, it was by a voice, which is audible, not visible:
So when the Lord appeared to Elijah, it was by a voice, which is audible, not visible:
av c-crq dt n1 vvd p-acp np1, pn31 vbds p-acp dt n1, r-crq vbz j, xx j:
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When Christ was transfigured upon the Mount, it was in such a brightnesse, that the Apostles could not endure to behold the glory of his Majestie. When christ was transfigured upon the Mount, it was in such a brightness, that the Apostles could not endure to behold the glory of his Majesty.
c-crq np1 vbds vvn p-acp dt n1, pn31 vbds p-acp d dt n1, cst dt n2 vmd xx vvi pc-acp vvi dt n1 pp-f po31 n1.
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So that although God is every-where about us, yet such is our dimnesse, wee cannot perceive him:
So that although God is everywhere about us, yet such is our dimness, we cannot perceive him:
av cst cs np1 vbz j p-acp pno12, av d vbz po12 n1, pns12 vmbx vvi pno31:
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like the servant of Elisha, wee are blinde, and see not God neer us, unlesse God in mercy open our eyes, as hee did his.
like the servant of Elisha, we Are blind, and see not God near us, unless God in mercy open our eyes, as he did his.
av-j dt n1 pp-f np1, pns12 vbr j, cc vvi xx np1 av-j pno12, cs np1 p-acp n1 vvb po12 n2, c-acp pns31 vdd po31.
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The book of the Creatures, the book of the Scriptures, and the book of Conscience may serve us in some stead;
The book of the Creatures, the book of the Scriptures, and the book of Conscience may serve us in Some stead;
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yet are but as dark shadowes, glimeringly setting forth him who is light invisible: They may serve as a candle in the night;
yet Are but as dark shadows, glimeringly setting forth him who is Light invisible: They may serve as a candle in the night;
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but as when the light of the Sun appeareth, the light of the candle is darkened:
but as when the Light of the Sun appears, the Light of the candle is darkened:
cc-acp c-acp c-crq dt n1 pp-f dt n1 vvz, dt n1 pp-f dt n1 vbz vvn:
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so when our vaile of mortality is put away, wee shall see God more perfectly. In the Scriptures we read of a four-fold light.
so when our veil of mortality is put away, we shall see God more perfectly. In the Scriptures we read of a fourfold Light.
av c-crq po12 n1 pp-f n1 vbz vvn av, pns12 vmb vvi np1 av-dc av-j. p-acp dt n2 pns12 vvb pp-f dt n1 n1.
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First, Light is taken properly, as of the Sun, Moon, and Starres, which give light to all creatures upon the earth:
First, Light is taken properly, as of the Sun, Moon, and Stars, which give Light to all creatures upon the earth:
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to this end they were created. Secondly, Light is taken figuratively; sometimes for God himselfe, God is light: sometimes for Gods countenance;
to this end they were created. Secondly, Light is taken figuratively; sometime for God himself, God is Light: sometime for God's countenance;
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so David prayeth God to lift up the light of his countenance upon him:
so David Prayeth God to lift up the Light of his countenance upon him:
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sometimes it is taken for Christ, for his Apostles, for true beleevers; or it may be taken for the light of Gods Spirit, with which some were endued in the dayes of the Apostles,
sometime it is taken for christ, for his Apostles, for true believers; or it may be taken for the Light of God's Spirit, with which Some were endued in the days of the Apostles,
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for the discerning of those who spake by the Spirit of God, from those who spake by a false spirit;
for the discerning of those who spoke by the Spirit of God, from those who spoke by a false Spirit;
p-acp dt j-vvg pp-f d r-crq vvd p-acp dt n1 pp-f np1, p-acp d r-crq vvd p-acp dt j n1;
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therefore it was called the gift of discerning of spirits. Thirdly, Light is taken for the light of the Scriptures, leading us to God;
Therefore it was called the gift of discerning of spirits. Thirdly, Light is taken for the Light of the Scriptures, leading us to God;
av pn31 vbds vvn dt n1 pp-f vvg pp-f n2. ord, n1 vbz vvn p-acp dt n1 pp-f dt n2, vvg pno12 p-acp np1;
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Thy word is a lanthorne to my feet, and a light unto my pathes: Thy word is a lanthorn to my feet, and a Light unto my paths:
po21 n1 vbz dt n1 p-acp po11 n2, cc dt n1 p-acp po11 n2:
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for naturally our understandings are darke, onely God in mercy revealeth himself unto us by the light of the Scriptures:
for naturally our understandings Are dark, only God in mercy Revealeth himself unto us by the Light of the Scriptures:
c-acp av-j po12 n2 vbr j, j np1 p-acp n1 vvz px31 p-acp pno12 p-acp dt n1 pp-f dt n2:
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Hence is it, that wee are advised both by that Evangelicall Prophet Isaiah, as also that beloved Apostle John, to walke in the light of the Lord.
Hence is it, that we Are advised both by that Evangelical Prophet Isaiah, as also that Beloved Apostle John, to walk in the Light of the Lord.
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Fourthly, Light is taken for comfort after the troublesome stormes of affliction: so the Prophet Micah, Rejoyce not against mee, O mine enemy:
Fourthly, Light is taken for Comfort After the troublesome storms of affliction: so the Prophet micah, Rejoice not against me, Oh mine enemy:
ord, n1 vbz vvn p-acp n1 p-acp dt j n2 pp-f n1: av dt n1 np1, vvb xx p-acp pno11, uh po11 n1:
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When I fall, I shall rise; when I sit in darknesse, the Lord shall be a light unto me. When I fallen, I shall rise; when I fit in darkness, the Lord shall be a Light unto me.
c-crq pns11 vvb, pns11 vmb vvi; c-crq pns11 vvb p-acp n1, dt n1 vmb vbi dt n1 p-acp pno11.
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When Hamans plot was defeated, The Jewes had light and gladnesse, joy and honour;
When Hamans plot was defeated, The Jews had Light and gladness, joy and honour;
c-crq np1 n1 vbds vvn, dt np2 vhd av-j cc n1, n1 cc n1;
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and saith David, Light is sowne for the righteous, and joyfull gladnesse to them that are true of heart. and Says David, Light is sown for the righteous, and joyful gladness to them that Are true of heart.
cc vvz np1, n1 vbz vvn p-acp dt j, cc j n1 p-acp pno32 cst vbr j pp-f n1.
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Hence is it that the Prophet Isaich comforteth the Church in the uberity of her children, by the promulgation of the Gospel;
Hence is it that the Prophet Isaich comforts the Church in the uberity of her children, by the Promulgation of the Gospel;
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Arise, be enlightned, for thy light cometh, and the glory of the Lord is risen upon thee. Arise, be enlightened, for thy Light comes, and the glory of the Lord is risen upon thee.
vvb, vbb vvn, p-acp po21 n1 vvz, cc dt n1 pp-f dt n1 vbz vvn p-acp pno21.
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The first of these lights makes not for our purpose, the three later may help us very much.
The First of these lights makes not for our purpose, the three later may help us very much.
dt ord pp-f d n2 vvz xx p-acp po12 n1, dt crd jc vmb vvi pno12 av av-d.
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If therefore the Spirit of God shineth upon our souls, it will clear our understandings to discerne God in the light of the Scriptures;
If Therefore the Spirit of God shines upon our Souls, it will clear our understandings to discern God in the Light of the Scriptures;
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and if wee can see God in the light of the Scriptures, wee shall be sure to attain to the light of saving comfort,
and if we can see God in the Light of the Scriptures, we shall be sure to attain to the Light of Saving Comfort,
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because the latter dependeth on the former:
Because the latter dependeth on the former:
c-acp dt d vvz p-acp dt j:
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Thus the Eunuch, although his devotion led him to read the Scriptures, yet did hee not understand all that hee did read, till the Spirit sent Philip to expound it unto him, then went hee away rejoycing.
Thus the Eunuch, although his devotion led him to read the Scriptures, yet did he not understand all that he did read, till the Spirit sent Philip to expound it unto him, then went he away rejoicing.
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Nor was it (saith Calvin ) unprofitable for him to exercise his minde in places of Scripture more obscure,
Nor was it (Says calvin) unprofitable for him to exercise his mind in places of Scripture more Obscure,
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because by searching and studying therein, the sense of them, through the assistance of Gods Spirit, is to be attained unto.
Because by searching and studying therein, the sense of them, through the assistance of God's Spirit, is to be attained unto.
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And by the way, Note the blinde condition of the Romish Laitie, who satisfie themselves with imbracing any doctrines of their Church, without searching the grounds thereof from the Scriptures, taking all upon the trust of others,
And by the Way, Note the blind condition of the Romish Laity, who satisfy themselves with embracing any doctrines of their Church, without searching the grounds thereof from the Scriptures, taking all upon the trust of Others,
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and being content to goe without examining them by that touchstone.
and being content to go without examining them by that touchstone.
cc vbg j pc-acp vvi p-acp vvg pno32 p-acp d n1.
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But, to proceed, Our knowledge of God in this life is in part, that is, is imperfect,
But, to proceed, Our knowledge of God in this life is in part, that is, is imperfect,
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as the beholding of a man suddenly passing by, whose back-parts onely wee can look upon:
as the beholding of a man suddenly passing by, whose Back parts only we can look upon:
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our more fuller knowing God is reserved untill that time, in which we shall be made like unto him:
our more fuller knowing God is reserved until that time, in which we shall be made like unto him:
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When wee all, with open face, beholding as in a glasse the glory of the Lord, shall be transformed into the same image, from glory to glory, When we all, with open face, beholding as in a glass the glory of the Lord, shall be transformed into the same image, from glory to glory,
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even as by the Spirit of the Lord. even as by the Spirit of the Lord.
av c-acp p-acp dt n1 pp-f dt n1.
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The brightnesse of this knowledge breaks forth in this life, when of sinners wee are made righteous by justification;
The brightness of this knowledge breaks forth in this life, when of Sinners we Are made righteous by justification;
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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;
but attains not to its perfect height till we Are transformed into that image. Thus we pass from the glory of creation, to the glory of justification;
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and from the glory of being the sons of God, to the glory of being like unto God.
and from the glory of being the Sons of God, to the glory of being like unto God.
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Alluding hereunto is that of S. John, Beloved, wee are now the sons of God, yet it doth not appeare what wee shall be:
Alluding hereunto is that of S. John, beloved, we Are now the Sons of God, yet it does not appear what we shall be:
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but wee know, that when hee shall appear, wee shall be like him; for wee shall see him as hee is. but we know, that when he shall appear, we shall be like him; for we shall see him as he is.
cc-acp pns12 vvb, cst c-crq pns31 vmb vvi, pns12 vmb vbi av-j pno31; c-acp pns12 vmb vvi pno31 c-acp pns31 vbz.
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In this life wee cannot, in the life to come wee shall receive the endowments of perfect beatitude, both in soule and body.
In this life we cannot, in the life to come we shall receive the endowments of perfect beatitude, both in soul and body.
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Here wee may onely conceive him with the eyes of our mindes, but then we shall perceive him with the eyes of our bodies;
Here we may only conceive him with the eyes of our minds, but then we shall perceive him with the eyes of our bodies;
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Even with these same eyes (saith Job: ) onely wee must grant, that corruption must first put on incorruption, Even with these same eyes (Says Job:) only we must grant, that corruption must First put on incorruption,
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for Flesh and bloud cannot inherit the kingdome of God. Our bodies shall not then be earthy, animated onely by a soule,
for Flesh and blood cannot inherit the Kingdom of God. Our bodies shall not then be earthy, animated only by a soul,
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and separable from them, as now they are;
and separable from them, as now they Are;
cc j p-acp pno32, c-acp av pns32 vbr;
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but spirituall, all danger and cause of separation being done away by the Spirit of Christ quickning us.
but spiritual, all danger and cause of separation being done away by the Spirit of christ quickening us.
cc-acp j, d n1 cc n1 pp-f n1 vbg vdn av p-acp dt n1 pp-f np1 j-vvg pno12.
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Nor yet may wee, with Origen, suppose that our bodies shall be aeriall, and not consist of flesh and bones; this repugneth Jobs confession:
Nor yet may we, with Origen, suppose that our bodies shall be aerial, and not consist of Flesh and bones; this repugneth Jobs Confessi:
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and our Saviours body after his resurrection was not a spirit, for that hath not flesh and bones, as his bodie had, which is an assurance that our very bodies shall rise again,
and our Saviors body After his resurrection was not a Spirit, for that hath not Flesh and bones, as his body had, which is an assurance that our very bodies shall rise again,
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though not fraile, as now they are; but, as Augustine sheweth, they shall be spirituall; not that the flesh shall be abolished, but spirituall, because fully guided by the spirit,
though not frail, as now they Are; but, as Augustine shows, they shall be spiritual; not that the Flesh shall be abolished, but spiritual, Because Fully guided by the Spirit,
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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;
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;
cc vvn p-acp dt n1, vbg p-acp d n1, av-x pc-acp vhi n1. cc n1 pc-acp vbz, c-crq d po12 n1 vmd vvi p-acp n1;
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for how else can wee enjoy the incorruptible crowne of glory?
for how Else can we enjoy the incorruptible crown of glory?
c-acp q-crq av vmb pns12 vvb dt j n1 pp-f n1?
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By consequence therefore it must follow, that whilest wee are clothed with corruptible clay, Ex parte tantùm cognoscimus, modicum ex multo;
By consequence Therefore it must follow, that whilst we Are clothed with corruptible clay, Ex parte tantùm cognoscimus, modicum ex Much;
p-acp n1 av pn31 vmb vvi, cst cs pns12 vbr vvn p-acp j n1, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la;
(4) text (DIV1)
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972
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.we know but in part, and alas, less then we ought; we Are not able to discern the pure and perfect vision of the Deity.
pns12 vvb cc-acp p-acp n1, cc uh, av-dc cs pns12 vmd; pns12 vbr xx j pc-acp vvi dt j cc j n1 pp-f dt n1.
(4) text (DIV1)
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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;
Whilst we live in these earthy Tabernacles, our primest knowledge of God in respect of his incomprehensible Essence, is like the knowledge of a child to a man of riper Years, weak and tender;
cs pns12 vvb p-acp d j n2, po12 js-jn n1 pp-f np1 p-acp n1 pp-f po31 j n1, vbz av-j dt n1 pp-f dt n1 p-acp dt n1 pp-f jc n2, j cc j;
(4) text (DIV1)
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for children have not sapientiam ad sensum, knowledge according to discretion.
for children have not sapientiam ad sensum, knowledge according to discretion.
p-acp n2 vhb xx fw-la fw-la fw-la, n1 vvg p-acp n1.
(4) text (DIV1)
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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;
The perfectest Light that we have of God in this life may well be compared to a Kingdom descried by a small landskip, Here a City, there a castle;
dt js n1 cst pns12 vhb pp-f np1 p-acp d n1 vmb av vbi vvn p-acp dt n1 vvn p-acp dt j j, av dt n1, a-acp dt n1;
(4) text (DIV1)
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here a village, there a mountain; here a forrest, there a river; here beasts, there men;
Here a village, there a mountain; Here a forest, there a river; Here beasts, there men;
av dt n1, a-acp dt n1; av dt n1, a-acp dt n1; av n2, a-acp n2;
(4) text (DIV1)
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all which are done with very little touches, to represent greater bodies:
all which Are done with very little touches, to represent greater bodies:
d r-crq vbr vdn p-acp av j n2, pc-acp vvi jc n2:
(4) text (DIV1)
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978
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;
Even so our best knowledge of God is clouded and imperfect, and our Brightest speculation admits of much weakness and imperfection, of many fogs and mists;
av-j av po12 js n1 pp-f np1 vbz vvn cc j, cc po12 js n1 vvz pp-f d n1 cc n1, pp-f d n2 cc n2;
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yea, our knowledge in Theologie, and Divine mysteries is obscure, and in part, quia fide nititur, because it is built upon faith:
yea, our knowledge in Theology, and Divine Mysteres is Obscure, and in part, quia fide Nititur, Because it is built upon faith:
uh, po12 n1 p-acp n1, cc j-jn n2 vbz j, cc p-acp n1, fw-la fw-la fw-la, c-acp pn31 vbz vvn p-acp n1:
(4) text (DIV1)
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980
now that which reason cannot apprehend, faith doth beleeve;
now that which reason cannot apprehend, faith does believe;
av cst r-crq n1 vmbx vvi, n1 vdz vvi;
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ideo { que } ex parte tantùm est scientia, our knowledge therefore must needs be in part, faith being the evidence of things not seen: ideo { que } ex parte tantùm est scientia, our knowledge Therefore must needs be in part, faith being the evidence of things not seen:
fw-la { fw-fr } fw-la fw-la fw-la fw-la fw-la, po12 n1 av vmb av vbi p-acp n1, n1 vbg dt n1 pp-f n2 xx vvn:
(4) text (DIV1)
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982
Wee see (saith the Apostle) sed per speculum, as through a 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; we see (Says the Apostle) said per speculum, as through a glass, darkly; our knowledge At the best being like dimsighted eyes, which see somewhat indeed of God through the glass of the creatures, and Scriptures;
pns12 vvb (vvz dt n1) vvn fw-la fw-la, c-acp p-acp dt n1, av-j; po12 n1 p-acp dt js vbg av-j j n2, r-crq vvb av av pp-f np1 p-acp dt n1 pp-f dt n2, cc n2;
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or at the most, by similitudes and figures, by which God exhibiteth himselfe to such as are most in favour with him,
or At the most, by Similitudes and figures, by which God exhibiteth himself to such as Are most in favour with him,
cc p-acp dt ds, p-acp n2 cc n2, p-acp r-crq np1 vvz px31 p-acp d c-acp vbr av-ds p-acp n1 p-acp pno31,
(4) text (DIV1)
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as to the Apostle Paul, when hee was taken up into the third heaven; and to S. John, in Patmos in the Spirit. Object.
as to the Apostle Paul, when he was taken up into the third heaven; and to S. John, in Patmos in the Spirit. Object.
c-acp p-acp dt n1 np1, c-crq pns31 vbds vvn a-acp p-acp dt ord n1; cc p-acp n1 np1, p-acp np1 p-acp dt n1. n1.
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But some may object, and say, If wee see God thorow a glasse, then wee see him cleerly:
But Some may Object, and say, If we see God thorough a glass, then we see him clearly:
p-acp d vmb vvi, cc vvi, cs pns12 vvb np1 p-acp dt n1, cs pns12 vvb pno31 av-j:
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Speculum enim non rei imaginem, sed rem ipsam oculis exhibet;
Speculum enim non rei imaginem, sed remembering ipsam oculis exhibet;
fw-la fw-la fw-la fw-la fw-la, fw-la vvg fw-la fw-la fw-la;
(4) text (DIV1)
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987
A glasse doth not set forth to us the image of the thing, but the thing it selfe. A glass does not Set forth to us the image of the thing, but the thing it self.
dt n1 vdz xx vvi av p-acp pno12 dt n1 pp-f dt n1, cc-acp dt n1 pn31 n1.
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988
Sol. True, a glasse doth demonstrate the thing it selfe to the eye;Sol. True, a glass does demonstrate the thing it self to the eye;
np1 j, dt n1 vdz vvi dt n1 pn31 n1 p-acp dt n1;
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989
yet so, that still it is per radium non directum, sed reflexum, by a ray or beam not direct, but reflexed;
yet so, that still it is per radium non directum, sed reflexum, by a ray or beam not Direct, but reflexed;
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(4) text (DIV1)
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990
and therefore not properly, clearly, and distinctly; but at a distance, obscurely and confusedly:
and Therefore not properly, clearly, and distinctly; but At a distance, obscurely and confusedly:
cc av xx av-j, av-j, cc av-j; cc-acp p-acp dt n1, av-j cc av-vvn:
(4) text (DIV1)
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991
and such is our knowledge of God and divine mysteries in this mortall life, NONLATINALPHABET, as through a glasse darkly, per speculare, as through spectacles, which, you know, make things legible and visible which before were not,
and such is our knowledge of God and divine Mysteres in this Mortal life,, as through a glass darkly, per speculare, as through spectacles, which, you know, make things legible and visible which before were not,
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(4) text (DIV1)
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992
and that, per medium obscurum, & similitudinem umbrosam;
and that, per medium Obscure, & similitudinem umbrosam;
cc cst, fw-la fw-la fw-la, cc fw-la fw-la;
(4) text (DIV1)
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993
or, as the Apostle, NONLATINALPHABET, 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, as the Apostle,, in a riddle; or, as in my Text, per Grilles, per transennam, as thorough grates or Lattesses, which is a Metaphorical speech borrowed from merchant's,
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(4) text (DIV1)
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994
or trades-men, qui per cancellos vimineos expandunt mercaturas, who thorow grates or lattesses expose their wares for sale,
or Tradesmen, qui per Grilles vimineos expandunt mercaturas, who thorough grates or Lattesses expose their wares for sale,
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995
and to be viewed by such as passe along, non propè, sed procul; non distinctè, sed confuso modo:
and to be viewed by such as pass along, non propè, sed procul; non distinctè, sed confuso modo:
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(4) text (DIV1)
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996
not nigh at hand, but at a distance; not distinctly, but confusedly.
not High At hand, but At a distance; not distinctly, but confusedly.
xx av-j p-acp n1, cc-acp p-acp dt n1; xx av-j, cc-acp av-vvn.
(4) text (DIV1)
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997
And thus Almighty God manifesteth himselfe to us in this life, not really and fully apparent,
And thus Almighty God manifesteth himself to us in this life, not really and Fully apparent,
cc av j-jn np1 vvz px31 pc-acp pno12 p-acp d n1, xx av-j cc av-j j,
(4) text (DIV1)
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998
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 as from behind a wall, as thorough grates or Lattesses. And yet not altogether so obscurely, as that no knowledge can be had of him,
cc-acp c-acp p-acp p-acp dt n1, c-acp p-acp vvz cc n2. cc av xx av av av-j, c-acp cst dx n1 vmb vbi vhn pp-f pno31,
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999
but that a true Christian, by the eye of unblemished faith, may be assured that there he stands;
but that a true Christian, by the eye of unblemished faith, may be assured that there he Stands;
cc-acp cst dt j njp, p-acp dt n1 pp-f j n1, vmb vbi vvn cst a-acp pns31 vvz;
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for, saith his Spouse, Behold, hee standeth behind our wall:
for, Says his Spouse, Behold, he Stands behind our wall:
p-acp, vvz po31 n1, vvb, pns31 vvz p-acp po12 n1:
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which is the fourth Generall of the Text. Behold, hee standeth behinde our wall, hee looketh forth, &c.
which is the fourth General of the Text. Behold, he Stands behind our wall, he looks forth, etc.
r-crq vbz dt ord n1 pp-f dt np1 vvb, pns31 vvz p-acp po12 n1, pns31 vvz av, av
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1002
By the way (I pray) observe, that this word [ behold ] is not to be understood in this place as a note of attention,
By the Way (I pray) observe, that this word [ behold ] is not to be understood in this place as a note of attention,
p-acp dt n1 (pns11 vvb) vvb, cst d n1 [ vvb ] vbz xx pc-acp vbi vvn p-acp d n1 p-acp dt n1 pp-f n1,
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1003
but of demonstration, quasi Ecclesia digito monstravit, quem corde dilexit;
but of demonstration, quasi Ecclesia digito monstravit, Whom cord dilexit;
cc-acp pp-f n1, fw-la np1 fw-la fw-la, fw-la n1 fw-la;
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as if his Spouse pointed him out with her finger, whom she loved in her heart: Behold, he standeth, &c. Quest.
as if his Spouse pointed him out with her finger, whom she loved in her heart: Behold, he Stands, etc. Quest.
c-acp cs po31 n1 vvd pno31 av p-acp po31 n1, ro-crq pns31 vvd p-acp po31 n1: vvb, pns31 vvz, av n1.
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1005
But how is his Spouse assured of his voice and presence? Resol.But how is his Spouse assured of his voice and presence? Resol.
cc-acp q-crq vbz po31 n1 vvn pp-f po31 n1 cc n1? np1.
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1006
Per visibilia invisibilem: by things visible and audible, shee is ascertained that it is onely hee;Per visibilia invisibilem: by things visible and audible, she is ascertained that it is only he;
fw-la fw-la fw-la: p-acp n2 j cc j, pns31 vbz vvn cst pn31 vbz j pns31;
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for shee is assured, that it is his voice that knocketh, and calleth to her to open unto him;
for she is assured, that it is his voice that knocketh, and calls to her to open unto him;
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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;
she is assured that she sees him in the variety and beauty of the creatures; she is assured that she hears him in the book of the Scriptures;
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shee is assured that shee feeleth him in the checks of her conscience; shee is assured that shee smelleth him in the fragrancy of his graces;
she is assured that she feeleth him in the Checks of her conscience; she is assured that she smelleth him in the fragrancy of his graces;
pns31 vbz vvn cst pns31 vvz pno31 p-acp dt n2 pp-f po31 n1; pns31 vbz vvn cst pns31 vvz pno31 p-acp dt n1 pp-f po31 n2;
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and shee is assured that shee tasteth him in the sweetnesse of his word, which the Apostle Peter calleth sincere milk: and the Apostle Paul, the good word of God.
and she is assured that she tasteth him in the sweetness of his word, which the Apostle Peter calls sincere milk: and the Apostle Paul, the good word of God.
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1011
These are the windows thorow which God shineth inwardly upon her soul: Haec quasi speculum Creatorem suum repraesentant;
These Are the windows thorough which God shines inwardly upon her soul: Haec quasi speculum Creator suum repraesentant;
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1012
God through these manifesteth himselfe so farre unto her, as shee is able to apprehend him in them and by them.
God through these manifesteth himself so Far unto her, as she is able to apprehend him in them and by them.
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1013
Ex effectibus Dei demonstrari potest Deum esse, licèt per eos effectus non possimus eum perfectè cognoscere secundùm suam Essentiam; Ex effectibus Dei demonstrari potest God esse, licèt per eos effectus non possimus Eum perfectè cognoscere secundùm suam Essentiam;
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1014
By the works of God it is evident that there is a God, although even by those works wee cannot perfectly discern his Essence.
By the works of God it is evident that there is a God, although even by those works we cannot perfectly discern his Essence.
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Yet NONLATINALPHABET, what may be known of God by the light of nature, is manifested in the creature;
Yet, what may be known of God by the Light of nature, is manifested in the creature;
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1016
as that there is a God, that there is but one God, that hee is Eternall, Omnipotent, the sole Creator of heaven and earth, and all therein;
as that there is a God, that there is but one God, that he is Eternal, Omnipotent, the sole Creator of heaven and earth, and all therein;
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1017
that hee is most holy, most wise, and most just, the rewarder of the godly, and the punisher of the wicked:
that he is most holy, most wise, and most just, the rewarder of the godly, and the punisher of the wicked:
cst pns31 vbz av-ds j, av-ds j, cc av-ds j, dt n1 pp-f dt j, cc dt n1 pp-f dt j:
(4) text (DIV1)
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1018
But yet this light of nature is not of it selfe sufficient, unlesse it be holpen by a supernaturall light:
But yet this Light of nature is not of it self sufficient, unless it be helped by a supernatural Light:
cc-acp av d n1 pp-f n1 vbz xx pp-f pn31 n1 j, cs pn31 vbb vvn p-acp dt j n1:
(4) text (DIV1)
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1019
For, Non potuerint Gentiles per solum naturae lumen unum agnoscere solum esse Deum:
For, Non potuerint Gentiles per solum naturae lumen Unum agnoscere solum esse God:
c-acp, fw-fr fw-la np1 fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la:
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1020
the Heathen by the dim light of nature were not able to know that this God is but One.
the Heathen by the dim Light of nature were not able to know that this God is but One.
dt j-jn p-acp dt j n1 pp-f n1 vbdr xx j pc-acp vvi cst d np1 vbz p-acp crd.
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1021
To those therefore, whom the holy Spirit maketh to discern God, the same Spirit conferreth the spirit of wisdome and sanctified knowledge, by means whereof they doe see God:
To those Therefore, whom the holy Spirit makes to discern God, the same Spirit conferreth the Spirit of Wisdom and sanctified knowledge, by means whereof they do see God:
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Hence that speech of Christ, Hee that seeth mee, seeth my Father also; scil. opere Spiritûs sancti, namely, by the work of the holy Ghost.
Hence that speech of christ, He that sees me, sees my Father also; scil. Opere Spiritûs sancti, namely, by the work of the holy Ghost.
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On the contrary, they, the eyes of whose soules the holy Ghost hath not enlightned with the saving beams of divine truth, can never see or know the Father in the Son.
On the contrary, they, the eyes of whose Souls the holy Ghost hath not enlightened with the Saving beams of divine truth, can never see or know the Father in the Son.
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1024
As then none is said to touch Christ, when the multitude thronged him, save onely shee who had the bloudy issue;
As then none is said to touch christ, when the multitude thronged him, save only she who had the bloody issue;
c-acp av pix vbz vvn pc-acp vvi np1, c-crq dt n1 vvd pno31, vvb av-j pns31 r-crq vhd dt j n1;
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1025
so none is properly said to see Christ, save onely such, in whom the holy Ghost hath wrought faith to beleeve him and his word,
so none is properly said to see christ, save only such, in whom the holy Ghost hath wrought faith to believe him and his word,
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for it is impossible without faith (which is the eye of the soule) either to see him, or know him;
for it is impossible without faith (which is the eye of the soul) either to see him, or know him;
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1027
and according to each mans faith, so shall it be unto him.
and according to each men faith, so shall it be unto him.
cc vvg p-acp d ng1 n1, av vmb pn31 vbi p-acp pno31.
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1028
For we must know, that there is a twofold sight, 1. Of the body. 2. Of the minde.
For we must know, that there is a twofold sighed, 1. Of the body. 2. Of the mind.
c-acp pns12 vmb vvi, cst pc-acp vbz dt j n1, crd pp-f dt n1. crd pp-f dt n1.
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1029
1. The eye of the body cannot see God, for he is invisible, his Essence is spirituall;
1. The eye of the body cannot see God, for he is invisible, his Essence is spiritual;
crd dt n1 pp-f dt n1 vmbx vvi np1, c-acp pns31 vbz j, po31 n1 vbz j;
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1030
and if a man cannot see his own spirit, much lesse can hee see God, who is the Father of spirits.
and if a man cannot see his own Spirit, much less can he see God, who is the Father of spirits.
cc cs dt n1 vmbx vvi po31 d n1, av-d av-dc vmb pns31 vvi np1, r-crq vbz dt n1 pp-f n2.
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1031
Now if it be objected, that Moses and Abraham saw God.
Now if it be objected, that Moses and Abraham saw God.
av cs pn31 vbb vvn, cst np1 cc np1 vvd np1.
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1032
I answer, that they saw not his substance, hee only appeared in similitudes, by which hee testified his presence.
I answer, that they saw not his substance, he only appeared in Similitudes, by which he testified his presence.
pns11 vvb, cst pns32 vvd xx po31 n1, pns31 av-j vvd p-acp n2, p-acp r-crq pns31 vvd po31 n1.
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1033
But Job saith, In my flesh I shall see God, and mine owne eyes shall behold him.
But Job Says, In my Flesh I shall see God, and mine own eyes shall behold him.
p-acp np1 vvz, p-acp po11 n1 pns11 vmb vvi np1, cc po11 d n2 vmb vvi pno31.
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1034
Answ. By God in that place is meant the second person of the Trinity, who being God, was incarnate,Answer By God in that place is meant the second person of the Trinity, who being God, was incarnate,
np1 p-acp np1 p-acp d n1 vbz vvn dt ord n1 pp-f dt np1, r-crq vbg n1, vbds j,
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1035
and so God may be seen in Christ. But Paul saith, that we shall see God face to face.
and so God may be seen in christ. But Paul Says, that we shall see God face to face.
cc av np1 vmb vbi vvn p-acp np1. p-acp np1 vvz, cst pns12 vmb vvi np1 n1 p-acp n1.
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1036
Answ. God hath not members as we have; but this is spoken per NONLATINALPHABET, according to our humane capacitie; Answer God hath not members as we have; but this is spoken per, according to our humane capacity;
np1 np1 vhz xx n2 c-acp pns12 vhb; cc-acp d vbz vvn fw-la, vvg p-acp po12 j n1;
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1037
and the meaning is, that we shall have such a full knowledge of God, as wee have of him whom wee do see face to face.
and the meaning is, that we shall have such a full knowledge of God, as we have of him whom we do see face to face.
cc dt n1 vbz, cst pns12 vmb vhi d dt j n1 pp-f np1, c-acp pns12 vhb pp-f pno31 ro-crq pns12 vdb vvi n1 p-acp n1.
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1038
But shall our eyes serve us for no use in heaven? Ans. Yes:
But shall our eyes serve us for no use in heaven? Ans. Yes:
cc-acp vmb po12 n2 vvb pno12 p-acp dx n1 p-acp n1? np1 uh:
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1039
with them wee shall behold the glorious Saints, and Christ our Judge and Redeemer, glorified in his humane nature, whom to behold yeelds unconceivable comfort.
with them we shall behold the glorious Saints, and christ our Judge and Redeemer, glorified in his humane nature, whom to behold yields unconceivable Comfort.
p-acp pno32 pns12 vmb vvi dt j n2, cc np1 po12 n1 cc n1, vvn p-acp po31 j n1, ro-crq p-acp vvb vvz j n1.
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1040
2. The second is the sight of the minde, which in this life is imperfect,
2. The second is the sighed of the mind, which in this life is imperfect,
crd dt ord vbz dt n1 pp-f dt n1, r-crq p-acp d n1 vbz j,
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1041
and only seeth God in his works and word, &c. by which wee may gather the great love of God towards us, in exhibiting himselfe so farre:
and only sees God in his works and word, etc. by which we may gather the great love of God towards us, in exhibiting himself so Far:
cc av-j vvz np1 p-acp po31 n2 cc n1, av p-acp r-crq pns12 vmb vvi dt j n1 pp-f np1 p-acp pno12, p-acp vvg px31 av av-j:
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1042
but that perfect sight which the minde shall then have of God, is reserved till hereafter,
but that perfect sighed which the mind shall then have of God, is reserved till hereafter,
cc-acp cst j n1 r-crq dt n1 vmb av vhi pp-f np1, vbz vvn p-acp av,
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1043
when seeing him, wee shall be transformed into his image. This sight of the minde which properly is called the soule, is twofold: First, Simple;
when seeing him, we shall be transformed into his image. This sighed of the mind which properly is called the soul, is twofold: First, Simple;
c-crq vvg pno31, pns12 vmb vbi vvn p-acp po31 n1. d n1 pp-f dt n1 r-crq av-j vbz vvn dt n1, vbz j: ord, j;
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1044
as when a man sees a thing absolutely, and as it is in it selfe: thus God cannot be seen, by reason of his Immensity, filling all places. Secondly, Comprehensive;
as when a man sees a thing absolutely, and as it is in it self: thus God cannot be seen, by reason of his Immensity, filling all places. Secondly, Comprehensive;
c-acp c-crq dt n1 vvz dt n1 av-j, cc c-acp pn31 vbz p-acp pn31 n1: av n1 vmbx vbi vvn, p-acp n1 pp-f po31 n1, vvg d n2. ord, j;
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1045
namely, when a man seeth God so farre forth as hee is capable of the knowledge of him:
namely, when a man sees God so Far forth as he is capable of the knowledge of him:
av, c-crq dt n1 vvz np1 av av-j av c-acp pns31 vbz j pp-f dt n1 pp-f pno31:
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1046
and in this sense wee shall see God perfectly in the world to come, and be filled with the fruition of his presence,
and in this sense we shall see God perfectly in the world to come, and be filled with the fruition of his presence,
cc p-acp d n1 pns12 vmb vvi np1 av-j p-acp dt n1 pc-acp vvi, cc vbi vvn p-acp dt n1 pp-f po31 n1,
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1047
as a vessell may be filled with the water of the sea, though it hold not all the water of the sea.
as a vessel may be filled with the water of the sea, though it hold not all the water of the sea.
c-acp dt n1 vmb vbi vvn p-acp dt n1 pp-f dt n1, cs pn31 vvb xx d dt n1 pp-f dt n1.
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1048
In this comprehensive manner, as the Spouse of Christ is sure that shee seeth him, so is shee sure also that shee heareth him;
In this comprehensive manner, as the Spouse of christ is sure that she sees him, so is she sure also that she hears him;
p-acp d j n1, c-acp dt n1 pp-f np1 vbz j cst pns31 vvz pno31, av vbz pns31 j av cst pns31 vvz pno31;
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1049
for, saith shee, in the verse preceding the Text, Behold, the voice of my Beloved:
for, Says she, in the verse preceding the Text, Behold, the voice of my beloved:
c-acp, vvz pns31, p-acp dt n1 vvg dt n1, vvb, dt n1 pp-f po11 np1:
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1050
shee was a partaker of the first resurrection, and so heard his voice, which enlivened her soule;
she was a partaker of the First resurrection, and so herd his voice, which enlivened her soul;
pns31 vbds dt n1 pp-f dt ord n1, cc av vvd po31 n1, r-crq j-vvn pno31 n1;
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1051
and shee was sure that it was his voice indeed, and not a strangers, their often mutuall conference had given her an exact knowledge thereof:
and she was sure that it was his voice indeed, and not a Strangers, their often mutual conference had given her an exact knowledge thereof:
cc pns31 vbds j cst pn31 vbds po31 n1 av, cc xx dt n2, po32 av j n1 vhd vvn pno31 dt j n1 av:
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1052
As then the true Spouse of Christ can onely rightly discern Christs voice;
As then the true Spouse of christ can only rightly discern Christ voice;
c-acp cs dt j n1 pp-f np1 vmb av-j av-jn vvi npg1 n1;
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1053
so, whosoever hath not plighted his faith to him, knowes it not from the voice of a stranger,
so, whosoever hath not plighted his faith to him, knows it not from the voice of a stranger,
av, r-crq vhz xx vvn po31 n1 p-acp pno31, vvz pn31 xx p-acp dt n1 pp-f dt n1,
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1054
and so may soon be deluded, as may appeare by Ahab, giving credit to the lying spirit in the mouthes of his false prophets. Object.
and so may soon be deluded, as may appear by Ahab, giving credit to the lying Spirit in the mouths of his false Prophets. Object.
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1055
But some may object that saying of Christ, No man knoweth the Son, but the Father:
But Some may Object that saying of christ, No man Knoweth the Son, but the Father:
p-acp d vmb vvi d n-vvg pp-f np1, dx n1 vvz dt n1, cc-acp dt n1:
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1056
neither knoweth any man the Father, save the Son, and hee to whomsoever the Son will reveal him. neither Knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.
dx vvz d n1 dt n1, vvb dt n1, cc pns31 p-acp ro-crq dt n1 vmb vvi pno31.
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1057
Sol. The words are to be understood comparatively;Sol. The words Are to be understood comparatively;
np1 dt n2 vbr pc-acp vbi vvn av-j;
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1058
that is, as the knowledge of the Son is originally in God the Father, and it is by the Fathers revealing of the Son, that any come to know the Son, that is, to beleeve in his Name:
that is, as the knowledge of the Son is originally in God the Father, and it is by the Father's revealing of the Son, that any come to know the Son, that is, to believe in his Name:
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1059
so the knowledge of the Father is originally in the Son, and it must be by the Sonnes revealing of the Father, that any can come to know him.
so the knowledge of the Father is originally in the Son, and it must be by the Sons revealing of the Father, that any can come to know him.
av dt n1 pp-f dt n1 vbz av-j p-acp dt n1, cc pn31 vmb vbi p-acp dt n2 vvg pp-f dt n1, cst d vmb vvi pc-acp vvi pno31.
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1060
Excellently therefore saith Chrysostome, None know the Father with that knowledge with which the Son knoweth him, that is, fully to obey him and in all things perfectly to conforme to his will, which is knowledge unto salvation.
Excellently Therefore Says Chrysostom, None know the Father with that knowledge with which the Son Knoweth him, that is, Fully to obey him and in all things perfectly to conform to his will, which is knowledge unto salvation.
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1061
Of this perfection of knowledge, which is solely in Christ, the best of Gods children come short in this life:
Of this perfection of knowledge, which is solely in christ, the best of God's children come short in this life:
pp-f d n1 pp-f n1, r-crq vbz av-j p-acp np1, dt js pp-f ng1 n2 vvb j p-acp d n1:
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1062
'Tis true, they know him, and see him, but here it is weakly and imperfectly, as from behinde a wall. Or thus:
It's true, they know him, and see him, but Here it is weakly and imperfectly, as from behind a wall. Or thus:
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1063
As by seeing a piece of coine, a man may know whose coine it is by the image and superscription engraven thereon;
As by seeing a piece of coin, a man may know whose coin it is by the image and superscription engraven thereon;
c-acp p-acp vvg dt n1 pp-f n1, dt n1 vmb vvi rg-crq n1 pn31 vbz p-acp dt n1 cc n1 vvn av;
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1064
so the Spouse of Christ knoweth whose image is engraven in the heavens, and who that is that shewes himselfe in the windowes of the Scriptures,
so the Spouse of christ Knoweth whose image is engraven in the heavens, and who that is that shows himself in the windows of the Scriptures,
av dt n1 pp-f np1 vvz rg-crq n1 vbz vvn p-acp dt n2, cc r-crq d vbz cst vvz px31 p-acp dt n2 pp-f dt n2,
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1065
and in the grates of Conscience. Or thus:
and in the grates of Conscience. Or thus:
cc p-acp dt vvz pp-f n1. cc av:
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1066
As by seeing a picture, a man may know whom it represents, especially if there hath been any former acquaintance;
As by seeing a picture, a man may know whom it represents, especially if there hath been any former acquaintance;
c-acp p-acp vvg dt n1, dt n1 vmb vvi r-crq pn31 vvz, av-j cs a-acp vhz vbn d j n1;
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1067
so the Church (which is Christs Spouse) seeing the face of God in the light of the Scriptures,
so the Church (which is Christ Spouse) seeing the face of God in the Light of the Scriptures,
av dt n1 (r-crq vbz npg1 n1) vvg dt n1 pp-f np1 p-acp dt n1 pp-f dt n2,
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1068
and the beauty of the Creatures, exactly knowes whose it is.
and the beauty of the Creatures, exactly knows whose it is.
cc dt n1 pp-f dt n2, av-j vvz rg-crq zz vbz.
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1069
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,
So that, unless our faith be turned into infidelity, and the Light of our understanding into the darkness of ignorance, we cannot but see him who Sanctifies his Church, who softens our hearts, who quickens us by his Spirit,
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1070
and who enlighteneth our soules by driving away the foggy mists of our naturall blindnesse.
and who Enlighteneth our Souls by driving away the foggy mists of our natural blindness.
cc r-crq vvz po12 n2 p-acp vvg av dt j n2 pp-f po12 j n1.
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1071
And here, give me leave to make a little digression, and, I hope, not altogether impertinent.
And Here, give me leave to make a little digression, and, I hope, not altogether impertinent.
cc av, vvb pno11 n1 pc-acp vvi dt j n1, cc, pns11 vvb, xx av j.
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1072
Behold, hee standeth behinde our wall: Behold, he Stands behind our wall:
vvb, pns31 vvz p-acp po12 n1:
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1073
Some by wall would understand mans incredulity, as having reference to that of the Prophet Isaiah, Your iniquities have separated twixt you and your God,
some by wall would understand men incredulity, as having Referente to that of the Prophet Isaiah, Your iniquities have separated betwixt you and your God,
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1074
and your sins have hid his face from you. and your Sins have hid his face from you.
cc po22 n2 vhb vvn po31 n1 p-acp pn22.
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1075
Others understand that thick cloud which was between God and the Israelites 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 understand that thick cloud which was between God and the Israelites At the giving of the Law, ex qua procedebant coruscationes, adeo ut Israelitici tremuêre, out of which went fearful lightnings, which made the Israelites to tremble.
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1076
Others, the ceremoniall Law, which was afterwards abrogated, when the partition wall was broken down. Others, the Prophets, who mystically set forth Christ to come. Others, the humanity of Christ;
Others, the ceremonial Law, which was afterwards abrogated, when the partition wall was broken down. Others, the prophets, who mystically Set forth christ to come. Others, the humanity of christ;
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1077
so saith S. John, NONLATINALPHABET, The Word was made flesh; O blessed salve to clear our sight!
so Says S. John,, The Word was made Flesh; Oh blessed salve to clear our sighed!
av vvz n1 np1,, dt n1 vbds vvn n1; uh j-vvn n1 p-acp vvb po12 n1!
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1078
Take wee all, or either of these, and they set forth the love of him who is,
Take we all, or either of these, and they Set forth the love of him who is,
vvb pns12 d, cc d pp-f d, cc pns32 vvd av dt n1 pp-f pno31 r-crq vbz,
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1079
or at least should be, the joy of our hearts, and the desire of our eyes.
or At least should be, the joy of our hearts, and the desire of our eyes.
cc p-acp ds vmd vbi, dt n1 pp-f po12 n2, cc dt n1 pp-f po12 n2.
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1080
Nor may it be thought vain-glorious presumption if I interpose mine opinion:
Nor may it be Thought vainglorious presumption if I interpose mine opinion:
ccx vmb pn31 vbi vvn j n1 cs pns11 vvi po11 n1:
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1081
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, 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 by day: And because they have laboured to take forth the precious from the vile, therefore hath the Lord made them unto his Church as a fenced brasen wall. What although men fight against them, yet they shall not prevail:
By wall Therefore I understand protection and safety wrought by a prudent and faithful Magistracy, such Magistrates being as walls and bulwarks to preserve a people from ruin and desolation, intended by the subtle plots of cunning Ahithophels, bloodthirsty Hamans, and idolatrous Amaziah's. And if we take it in this sense, we cannot but acknowledge, that God hath stood for our good behind our wall, in that he 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 by day: And Because they have laboured to take forth the precious from the vile, Therefore hath the Lord made them unto his Church as a fenced brazen wall. What although men fight against them, yet they shall not prevail:
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1082
for God, by the mouth of his Prophet Jeremiah, hath promised, that hee will be with them, to save them, and deliver them:
for God, by the Mouth of his Prophet Jeremiah, hath promised, that he will be with them, to save them, and deliver them:
c-acp np1, p-acp dt n1 pp-f po31 n1 np1, vhz vvn, cst pns31 vmb vbi p-acp pno32, pc-acp vvi pno32, cc vvi pno32:
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1083
yea, hee will deliver them out of the hand of the wicked, and redeem them out of the hand of the terrible. yea, he will deliver them out of the hand of the wicked, and Redeem them out of the hand of the terrible.
uh, pns31 vmb vvi pno32 av pp-f dt n1 pp-f dt j, cc vvi pno32 av pp-f dt n1 pp-f dt j.
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1084
So that wee may well sing that song of Isaiah, Wee have a strong citie, salvation will the Lord appoint for walls and bulwarks.
So that we may well sing that song of Isaiah, we have a strong City, salvation will the Lord appoint for walls and bulwarks.
av cst pns12 vmb av vvi d n1 pp-f np1, pns12 vhb dt j n1, n1 vmb dt n1 vvb p-acp n2 cc n2.
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1085
Open yee the gates, that the righteous nation which keepeth the truth may enter in. Open ye the gates, that the righteous Nation which Keepeth the truth may enter in.
j pn22 dt n2, cst dt j n1 r-crq vvz dt n1 vmb vvi p-acp.
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1086
Yea, wee may justly say, that the Lord hath been both to them and us a wall of fire round about, and will be the glory in the midst of his people.
Yea, we may justly say, that the Lord hath been both to them and us a wall of fire round about, and will be the glory in the midst of his people.
uh, pns12 vmb av-j vvi, cst dt n1 vhz vbn av-d p-acp pno32 cc pno12 dt n1 pp-f n1 av-j a-acp, cc vmb vbi dt n1 p-acp dt n1 pp-f po31 n1.
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1087
And now I come to the fifth or last Generall of my Text;
And now I come to the fifth or last General of my Text;
cc av pns11 vvb p-acp dt ord cc ord n1 pp-f po11 n1;
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1088
namely, that the Spouse of Christ, being assured that thus she doth see him, may rejoice with comfort,
namely, that the Spouse of christ, being assured that thus she does see him, may rejoice with Comfort,
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and be ravished with desire of a greater union and communion with him. This doth consummate whatsoever tends to the perfection of happinesse:
and be ravished with desire of a greater Union and communion with him. This does consummate whatsoever tends to the perfection of happiness:
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In it wee are to observe two things; 1. That to see God yeelds comfort to the godly in this life.
In it we Are to observe two things; 1. That to see God yields Comfort to the godly in this life.
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2. That to be made one with God crowns all with eternall felicitie.
2. That to be made one with God crowns all with Eternal felicity.
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First, That to see God yeelds comfort to the godly, not to the divels and reprobate;
First, That to see God yields Comfort to the godly, not to the Devils and Reprobate;
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for their sight shall be their sorrow:
for their sighed shall be their sorrow:
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they shall indeed see him, not as their Saviour, but as their Judge, to sentence them to eternall punishment:
they shall indeed see him, not as their Saviour, but as their Judge, to sentence them to Eternal punishment:
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Every eye shall see him, they also which pierced him; but yet, as it followeth, they shall waile because of him: Every eye shall see him, they also which pierced him; but yet, as it follows, they shall wail Because of him:
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their sight shall rather afright them, then any way minister the least crum of comfort to them.
their sighed shall rather affright them, then any Way minister the least crumb of Comfort to them.
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1. That therefore wee may see God with comfort, Mark we what Christ teacheth;
1. That Therefore we may see God with Comfort, Mark we what christ Teaches;
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wee must be pure in heart: Now hee is said thus to be pure, whose heart mindeth not unchaste things;
we must be pure in heart: Now he is said thus to be pure, whose heart minds not unchaste things;
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so Chrysostome. Or he is said to be pure, whose heart is alwayes free from malice, and continually addicted to temperance; so the same Father.
so Chrysostom. Or he is said to be pure, whose heart is always free from malice, and continually addicted to temperance; so the same Father.
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Calvin stileth that heart pure, which is not crafty or deceitfull. calvin styleth that heart pure, which is not crafty or deceitful.
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Perkins calleth that heart pure, which is first truely humble in sense of sins past, resolving ever after to live more holily, Perkins calls that heart pure, which is First truly humble in sense of Sins past, resolving ever After to live more holily,
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and not to sin against God any longer wilfully: Secondly, which testifieth this humilitie, by labouring exact obedience to the will of God;
and not to sin against God any longer wilfully: Secondly, which Testifieth this humility, by labouring exact Obedience to the will of God;
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for a pure heart, and a wicked conversation cannot stand together.
for a pure heart, and a wicked Conversation cannot stand together.
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A resolution therefore not to sin, is an evident mark of a sanctified soule, and of a pure heart, which shall see God.
A resolution Therefore not to sin, is an evident mark of a sanctified soul, and of a pure heart, which shall see God.
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2. That wee may see God with comfort, wee must endeavour to draw neer God now in this time of grace;
2. That we may see God with Comfort, we must endeavour to draw near God now in this time of grace;
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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 eyes;
for the nearer we Are thus to him, the clearer we shall discern him: which that we may do, we must Set God always before our eyes;
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and remember, that whatsoever wee think, speak, or doe, or wheresoever wee are, we alwaies are in his sight;
and Remember, that whatsoever we think, speak, or do, or wheresoever we Are, we always Are in his sighed;
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Walk we therefore before God, and be wee perfect was Gods precept to Abraham. O that all called to eminent places would remember this! Walk we Therefore before God, and be we perfect was God's precept to Abraham. Oh that all called to eminent places would Remember this!
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3. That we may see God with comfort, use we the means ordained by God; that is, frequent wee his house;
3. That we may see God with Comfort, use we the means ordained by God; that is, frequent we his house;
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there God manifesteth his presence most gloriously.
there God manifesteth his presence most gloriously.
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It was Davids prayer to God, that hee might not be debarred the beholding of the beauty of the Lord in his house,
It was Davids prayer to God, that he might not be debarred the beholding of the beauty of the Lord in his house,
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and enquiring in 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:
and inquiring in his temple. The like respect have we to his word and Sacraments; for in those he manifesteth his beauty as well as in his Sanctuary:
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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.
receive we them as pledges of his love and Goodness towards us, and they shall be as a ladder, by which we may ascend to perfect happiness.
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4. Remember wee what an horrour it is not to see God: now God is said to hide himselfe from the wicked.
4. remember we what an horror it is not to see God: now God is said to hide himself from the wicked.
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As then the sight of Davids face was the light of Israel; so is the sight of Gods face the light of his chosen, In his presence is life,
As then the sighed of Davids face was the Light of Israel; so is the sighed of God's face the Light of his chosen, In his presence is life,
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and in his light wee shall see light: and in his Light we shall see Light:
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yea, In his presence is fulnesse of joy, and at his right hand are pleasures for evermore.
yea, In his presence is fullness of joy, and At his right hand Are pleasures for evermore.
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The Queen of Sheba reckoned Solomons servants happy, because they did stand before him, and hear his wisdome:
The Queen of Sheba reckoned Solomons Servants happy, Because they did stand before him, and hear his Wisdom:
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so and much more happy are the children of God, who stand before him continually, and see his glory.
so and much more happy Are the children of God, who stand before him continually, and see his glory.
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If Moses was happy in that hee saw Gods back-parts; or the disciples of Christ, who saw his glory in his transfiguration:
If Moses was happy in that he saw God's Back parts; or the Disciples of christ, who saw his glory in his transfiguration:
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O, what joy shall it be to the Spouse of Christ to see her beloved clothed with robes of Majestie!
Oh, what joy shall it be to the Spouse of christ to see her Beloved clothed with robes of Majesty!
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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:
OH! say we then, as sometime Moses said to God in behalf of himself and the Whole congregation, If thy presence go not with us, carry us not hence:
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For 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, For wherein shall it be known that we thy people have found grace in thy sighed? Is it not in that thou goest with us in this vale of misery,
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and wildernesse of woe? And pray wee, with David, that the Lord would cause his face to shine upon us,
and Wilderness of woe? And pray we, with David, that the Lord would cause his face to shine upon us,
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and lift up the light of his countenance; for his face is favourable, it rejoyceth the heart, it reviveth the soul, and is as the dew upon the tender grasse. To conclude this point;
and lift up the Light of his countenance; for his face is favourable, it Rejoiceth the heart, it revives the soul, and is as the due upon the tender grass. To conclude this point;
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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,
This cannot but minister great Comfort to the godly, in that, although After many Reproaches in this life, God only looks upon them as thorough a glass,
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yet hereafter they shall be sure to behold him face to face:
yet hereafter they shall be sure to behold him face to face:
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Wherefore, Hear yee the word of the Lord, you that tremble at his word: your brethren that hated you,
Wherefore, Hear ye the word of the Lord, you that tremble At his word: your brothers that hated you,
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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. and cast you out for my Names sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed.
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Our second point was, That to be made one with God by an holy union, crowns all with eternall felicity.
Our second point was, That to be made one with God by an holy Union, crowns all with Eternal felicity.
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The chiefest and most ardent desire of the faithfull here, is to gain assurance of eternall happinesse hereafter:
The chiefest and most Ardent desire of the faithful Here, is to gain assurance of Eternal happiness hereafter:
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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.
this christ hath promised, and this he will make good, when the day of his espousals shall come, which also is At the day of judgement.
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'Tis true, this is the time of their wooing, in which the Spouse knowes her Beloved but in part;
It's true, this is the time of their wooing, in which the Spouse knows her beloved but in part;
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but then shee shall know him as hee is, for she shall be made one with him, all glorious within. In this life hee gives her evident testimonies of his more ardent love,
but then she shall know him as he is, for she shall be made one with him, all glorious within. In this life he gives her evident testimonies of his more Ardent love,
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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,
as the gift of regeneration, of Obedience to his will and word, of faith to believe his promises, of confidence to rely on him for protection in times of danger,
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and of prayer to importune him fervently:
and of prayer to importune him fervently:
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Adde to these the knowledge of reconciliation, the inward comforts of his Spirit in times of temptation,
Add to these the knowledge of reconciliation, the inward comforts of his Spirit in times of temptation,
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and strength to persevere in times of fiery triall.
and strength to persevere in times of fiery trial.
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These graces hee bestoweth, as pledges of his love, onely on his Spouse, and shee as highly priseth them.
These graces he bestoweth, as pledges of his love, only on his Spouse, and she as highly priseth them.
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Nor doth Christ bestow all his favours onely on his chosen;
Nor does christ bestow all his favours only on his chosen;
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but, as hee that is a suiter to a woman giveth some gifts to houshold servants,
but, as he that is a suitor to a woman gives Some Gifts to household Servants,
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yet keepeth his prime jewels of value onely for her on whom his love is fixed:
yet Keepeth his prime Jewels of valve only for her on whom his love is fixed:
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so Christ bestoweth common favours even on the wicked, thereby making known his riches;
so christ bestoweth Common favours even on the wicked, thereby making known his riches;
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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:
yet his choice and selected graces, and the enjoyment of his love, he solely reserveth for his Beloved Spouse, who affectionately locks them up in the closet of her heart:
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so that shee seemeth to speak in the words of Mephibosheth (when David returned safe from battell) concerning Ziba; Let him take all,
so that she seems to speak in the words of Mephibosheth (when David returned safe from battle) Concerning Ziba; Let him take all,
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forasmuch as my lord the king is returned again in peace unto his own house: forasmuch as my lord the King is returned again in peace unto his own house:
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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,
So she, 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,
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and let my soule be filled with the graces of his Spirit.
and let my soul be filled with the graces of his Spirit.
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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:
And no marvel that the Souls of Christians Are thus ravished with the desire of an Union with christ, which (Paul Says) is best of all, in regard of that felicity wherewith both soul and body shall then be dignified in the new Jerusalem, that heavenly Canaan:
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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;
First, In regard of the felicity of the body, which Consisteth in its change (After the general resurrection) from being a corruptible body, to be a glorious body;
ord, p-acp n1 pp-f dt n1 pp-f dt n1, r-crq vvz p-acp po31 n1 (c-acp dt j n1) p-acp vbg dt j n1, pc-acp vbi dt j n1;
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for that which is now cumbersome, and infested with many miseries, subject to mutation, vexed with diseases, defiled with corruption,
for that which is now cumbersome, and infested with many misery's, Subject to mutation, vexed with diseases, defiled with corruption,
p-acp d r-crq vbz av j, cc j-vvn p-acp d n2, j-jn p-acp n1, vvn p-acp n2, vvn p-acp n1,
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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 replenished with innumerable calamities, shall then be made most glorious, perfect, ever durable without mutation, it shall be freed from a decaying estate,
cc vvn p-acp j n2, vmb av vbi vvn av-ds j, j, av j p-acp n1, pn31 vmb vbi vvn p-acp dt j-vvg n1,
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and placed in an ever-flourishing condition;
and placed in an ever-flourishing condition;
cc vvn p-acp dt j n1;
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yea, the whole body shall be glorified, and being glorified, shall be filled with all fulnesse of contentment;
yea, the Whole body shall be glorified, and being glorified, shall be filled with all fullness of contentment;
uh, dt j-jn n1 vmb vbi vvn, cc vbg vvn, vmb vbi vvn p-acp d n1 pp-f n1;
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eyes, ears, mouth, nose, hands, and heart with unutterable sweetnesse:
eyes, ears, Mouth, nose, hands, and heart with unutterable sweetness:
n2, n2, n1, n1, n2, cc n1 p-acp j n1:
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They shall be abundantly satisfied with the fatnesse of thy house, and thou shalt make them drink of the river of thy pleasures: They shall be abundantly satisfied with the fatness of thy house, and thou shalt make them drink of the river of thy pleasures:
pns32 vmb vbi av-j vvn p-acp dt n1 pp-f po21 n1, cc pns21 vm2 vvi pno32 vvi pp-f dt n1 pp-f po21 n2:
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besides, death shall have no dominion over it, for the just shall live for ever.
beside, death shall have no dominion over it, for the just shall live for ever.
a-acp, n1 vmb vhi dx n1 p-acp pn31, p-acp dt j vmb vvi p-acp av.
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Christ setting forth the felicity of the righteous, saith, that the righteous shall shine forth as the Sun in the kingdome of their Father; which proves the glory of their bodies.
christ setting forth the felicity of the righteous, Says, that the righteous shall shine forth as the Sun in the Kingdom of their Father; which Proves the glory of their bodies.
np1 vvg av dt n1 pp-f dt j, vvz, cst dt j vmb vvi av p-acp dt n1 p-acp dt n1 pp-f po32 n1; r-crq vvz dt n1 pp-f po32 n2.
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Et quanta tunc erit gloria animarum, quando Solis habebit claritatem lux corporum? How gloriously shall their souls be invested,Et quanta tunc erit gloria animarum, quando Solis habebit claritatem lux corporum? How gloriously shall their Souls be invested,
fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la? c-crq av-j vmb po32 n2 vbb vvn,
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when their bodies shall shine like the Sun in the firmament? which is the second part of a Christians felicitie.
when their bodies shall shine like the Sun in the firmament? which is the second part of a Christians felicity.
c-crq po32 n2 vmb vvi av-j dt n1 p-acp dt n1? r-crq vbz dt ord n1 pp-f dt njpg2 n1.
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Secondly, In regard of the felicitie of the soule; and this consisteth chiefly in visione Dei beatifica, in the beatificall vision of God;
Secondly, In regard of the felicity of the soul; and this Consisteth chiefly in vision Dei Beatifica, in the beatifical vision of God;
ord, p-acp n1 pp-f dt n1 pp-f dt n1; cc d vvz av-jn p-acp n1 fw-la fw-la, p-acp dt j n1 pp-f np1;
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Haec sola summum est bonum, this is the chiefest good: Haec sola summum est bonum, this is the chiefest good:
fw-la uh fw-la fw-la fw-la, d vbz dt js-jn j:
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This also St. Paul averreth, when he saith, that we shall see God face to face:
This also Saint Paul averreth, when he Says, that we shall see God face to face:
d av n1 np1 vvz, c-crq pns31 vvz, cst pns12 vmb vvi np1 n1 p-acp n1:
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The like also doth S. John, when hee saith, that we shall see him (qualis est) as he is:
The like also does S. John, when he Says, that we shall see him (qualis est) as he is:
dt av-j av vdz n1 np1, c-crq pns31 vvz, cst pns12 vmb vvi pno31 (fw-la fw-la) p-acp pns31 vbz:
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and the reason is, because Ibi tota erit virtus, videre quod ames; & tota felicitas, amare quod videas:
and the reason is, Because There tota erit virtus, To see quod ames; & tota Felicity, amare quod Videos:
cc dt n1 vbz, c-acp fw-la fw-la fw-la fw-la, fw-la fw-la fw-fr; cc fw-la fw-la, fw-la fw-la fw-la:
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ibi beata vita in suo fonte bibitur, ubi veritatis visio clarissimè aperitur. There Beata vita in Sue Fonte bibitur, ubi veritatis visio clarissimè aperitur.
fw-la fw-la fw-la p-acp fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la.
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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 contentations in the world Are but as small sparkles sent forth from God, in whom they Are most perfect and excellent:
d dt n2 p-acp dt n1 vbr cc-acp p-acp j n2 vvd av p-acp np1, p-acp ro-crq pns32 vbr av-ds j cc j:
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All the perfections of his creatures are more perfect in him then they are in themselves:
All the perfections of his creatures Are more perfect in him then they Are in themselves:
d dt n2 pp-f po31 n2 vbr av-dc j p-acp pno31 cs pns32 vbr p-acp px32:
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whoso then enjoyeth the presence of God, hath full felicity presented to him at once,
whoso then Enjoyeth the presence of God, hath full felicity presented to him At once,
r-crq av vvz dt n1 pp-f np1, vhz j n1 vvn p-acp pno31 p-acp a-acp,
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so that hee cannot wish for any good, but there he findeth it in its full perfection;
so that he cannot wish for any good, but there he finds it in its full perfection;
av cst pns31 vmbx vvi p-acp d j, cc-acp a-acp pns31 vvz pn31 p-acp po31 j n1;
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yea, whatsoever deserveth love or admiration:
yea, whatsoever deserveth love or admiration:
uh, r-crq vvz n1 cc n1:
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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.
All the faculties of the soul, and all the Senses of the body shall be satisfied with the fruition of the presence and glory of God.
d dt n2 pp-f dt n1, cc d dt n2 pp-f dt n1 vmb vbi vvn p-acp dt n1 pp-f dt n1 cc n1 pp-f np1.
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In a word, God shall be universall happinesse to all his elect; for, by enjoying his presence, they shall also enjoy whatsoever is delightfull:
In a word, God shall be universal happiness to all his elect; for, by enjoying his presence, they shall also enjoy whatsoever is delightful:
p-acp dt n1, np1 vmb vbi j n1 p-acp d po31 vvb; p-acp, p-acp vvg po31 n1, pns32 vmb av vvi r-crq vbz j:
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by enjoying his presence, they shall know the secret judgements of God, which are a great depth:
by enjoying his presence, they shall know the secret Judgments of God, which Are a great depth:
p-acp vvg po31 n1, pns32 vmb vvi dt j-jn n2 pp-f np1, r-crq vbr dt j n1:
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by enjoying Gods presence, they shall love God above all, and their fellow-saints equally as themselves,
by enjoying God's presence, they shall love God above all, and their fellow-saints equally as themselves,
p-acp vvg npg1 n1, pns32 vmb vvi np1 p-acp d, cc po32 n2 av-jn p-acp px32,
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and for the same causes for which they are themselves beloved of God:
and for the same Causes for which they Are themselves Beloved of God:
cc p-acp dt d n2 p-acp r-crq pns32 vbr px32 n-vvn pp-f np1:
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by enjoying Gods presence, they shall rejoyce at their owne happinesse, for they shall enter into their Masters joy.
by enjoying God's presence, they shall rejoice At their own happiness, for they shall enter into their Masters joy.
p-acp vvg npg1 n1, pns32 vmb vvi p-acp po32 d n1, c-acp pns32 vmb vvi p-acp po32 ng1 n1.
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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;
It is not said, that the joy of their Master shall enter into them, Because no created heart can receive the fullness of this joy;
pn31 vbz xx vvn, cst dt n1 pp-f po32 n1 vmb vvi p-acp pno32, c-acp dx j-vvn n1 vmb vvi dt n1 pp-f d n1;
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but they shall enter into the joy of their Master.
but they shall enter into the joy of their Master.
cc-acp pns32 vmb vvi p-acp dt n1 pp-f po32 n1.
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Lastly, by enjoying Gods presence, they shall, with the holy Angels (whom Augustine calls Hymnidici chori ) praise God without ceasing, with a perfect heart, freely;
Lastly, by enjoying God's presence, they shall, with the holy Angels (whom Augustine calls Hymnidici Chori) praise God without ceasing, with a perfect heart, freely;
ord, p-acp vvg npg1 n1, pns32 vmb, p-acp dt j n2 (ro-crq np1 vvz fw-la fw-la) n1 np1 p-acp vvg, p-acp dt j n1, av-j;
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so the Psalmist, Blessed are they that dwell in thy house, they will be still praising thee. To summe up all together;
so the Psalmist, Blessed Are they that dwell in thy house, they will be still praising thee. To sum up all together;
av dt n1, vvn vbr pns32 cst vvb p-acp po21 n1, pns32 vmb vbi av vvg pno21. p-acp n1 p-acp d av;
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In this beholding of Gods face, the saints shall know the power of God the Father, the wisdome of God the Son,
In this beholding of God's face, the Saints shall know the power of God the Father, the Wisdom of God the Son,
p-acp d vvg pp-f npg1 n1, dt n2 vmb vvi dt n1 pp-f np1 dt n1, dt n1 pp-f np1 dt n1,
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and the goodnesse of God the holy Ghost, which is the joy of Angels, which is the reward of eternall life, which is the glory of the blessed spirits, the new Jerusalem, the perfection of blisse,
and the Goodness of God the holy Ghost, which is the joy of Angels, which is the reward of Eternal life, which is the glory of the blessed spirits, the new Jerusalem, the perfection of bliss,
cc dt n1 pp-f np1 dt j n1, r-crq vbz dt n1 pp-f n2, r-crq vbz dt n1 pp-f j n1, r-crq vbz dt n1 pp-f dt j-vvn n2, dt j np1, dt n1 pp-f n1,
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and that peace which passeth all understanding;
and that peace which passes all understanding;
cc d n1 r-crq vvz d n1;
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by vertue whereof they shall praise God, and praising him love him, and loving him possesse him, who is the inheritance of his people;
by virtue whereof they shall praise God, and praising him love him, and loving him possess him, who is the inheritance of his people;
p-acp n1 c-crq pns32 vmb vvi np1, cc vvg pno31 vvi pno31, cc vvg pno31 vvi pno31, r-crq vbz dt n1 pp-f po31 n1;
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witnesse his promise to Abraham, I will be thine exceeding great reward.
witness his promise to Abraham, I will be thine exceeding great reward.
vvb po31 n1 p-acp np1, pns11 vmb vbi po21 av-vvg j n1.
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O! say we all then, O Lord, thou art in thy selfe exceeding great, and therefore thou must needs be an exceeding great reward:
OH! say we all then, Oh Lord, thou art in thy self exceeding great, and Therefore thou must needs be an exceeding great reward:
uh vvb pns12 d av, uh n1, pns21 vb2r p-acp po21 n1 av-vvg j, cc av pns21 vmb av vbi dt j-vvg j n1:
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It is life everlasting to see thee, it is life everlasting to know thee, and whom thou hast sent, Jesus Christ.
It is life everlasting to see thee, it is life everlasting to know thee, and whom thou hast sent, jesus christ.
pn31 vbz n1 j pc-acp vvi pno21, pn31 vbz n1 j pc-acp vvi pno21, cc ro-crq pns21 vh2 vvn, np1 np1.
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If then the wise men rejoyced to see Christ in the manger, what joy will it be to see him in his glory? If old Abraham rejoyced to see the day of Christ yet afarre off (for hee rejoyced through hope that he should see it by understanding it) and hee saw it, then which, what greater joy could be expressed? for,
If then the wise men rejoiced to see christ in the manger, what joy will it be to see him in his glory? If old Abraham rejoiced to see the day of christ yet afar off (for he rejoiced through hope that he should see it by understanding it) and he saw it, then which, what greater joy could be expressed? for,
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if they rejoyce who have their bodily eyes opened, what joy doth the unutterable light of the soule bring? If a bride rejoiceth, not onely when she hears the voice of her bridegroom,
if they rejoice who have their bodily eyes opened, what joy does the unutterable Light of the soul bring? If a bride rejoices, not only when she hears the voice of her bridegroom,
cs pns32 vvb r-crq vhb po32 j n2 vvd, r-crq n1 vdz dt j n1 pp-f dt n1 vvi? cs dt n1 vvz, xx av-j c-crq pns31 vvz dt n1 pp-f po31 n1,
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but more affectionately when shee enjoyeth his presence, because they twaine shall be one flesh;
but more affectionately when she Enjoyeth his presence, Because they twaine shall be one Flesh;
cc-acp av-dc av-j c-crq pns31 vvz po31 n1, c-acp pns32 crd vmb vbi crd n1;
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Or, if a loving wife rejoiceth when her husband returneth safe after a long and tedious journey:
Or, if a loving wife rejoices when her husband returns safe After a long and tedious journey:
cc, cs dt j-vvg n1 vvz c-crq po31 n1 vvz j p-acp dt j cc j n1:
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So and much more doth the soule of a Christian rejoice, when shee is united to Christ her head.
So and much more does the soul of a Christian rejoice, when she is united to christ her head.
av cc av-d dc vdz dt n1 pp-f dt njp vvi, c-crq pns31 vbz vvn p-acp np1 po31 n1.
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Thus you see what inexpressible consolation this union of Christ yeeldeth to all the children of the first resurrection:
Thus you see what inexpressible consolation this Union of christ yields to all the children of the First resurrection:
av pn22 vvb r-crq j n1 d n1 pp-f np1 vvz p-acp d dt n2 pp-f dt ord n1:
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First, in that they shall be so changed, as that they shall be made capable of eternall glory.
First, in that they shall be so changed, as that they shall be made capable of Eternal glory.
ord, p-acp cst pns32 vmb vbi av vvn, c-acp cst pns32 vmb vbi vvn j pp-f j n1.
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Secondly, in that death shall no more be terrible, because their bodies shall be no more sinfull.
Secondly, in that death shall no more be terrible, Because their bodies shall be no more sinful.
ord, p-acp d n1 vmb av-dx av-dc vbi j, c-acp po32 n2 vmb vbi dx av-dc j.
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And herein the godly differ from the wicked in three respects: 1. In the Causes:
And herein the godly differ from the wicked in three respects: 1. In the Causes:
cc av dt j vvi p-acp dt j p-acp crd n2: crd p-acp dt n2:
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for the wicked shall indeed rise, but it is by reason of Gods summons, when the trumpet shall blow,
for the wicked shall indeed rise, but it is by reason of God's summons, when the trumpet shall blow,
c-acp dt j vmb av vvi, cc-acp pn31 vbz p-acp n1 pp-f npg1 n1, c-crq dt n1 vmb vvi,
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and all must of necessity appeare; whereas the godly rise to be united to their head Christ Jesus. 2. In the Manner:
and all must of necessity appear; whereas the godly rise to be united to their head christ jesus. 2. In the Manner:
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for the wicked rise with horrour and griefe; whereas the godly rise with joy and comfort. 3. In the End:
for the wicked rise with horror and grief; whereas the godly rise with joy and Comfort. 3. In the End:
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for the wicked rise to eternall confusion; whereas the godly rise to everlasting glorification:
for the wicked rise to Eternal confusion; whereas the godly rise to everlasting glorification:
c-acp dt j n1 p-acp j n1; cs dt j n1 p-acp j n1:
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They that live in Christ shall sleep in Christ, and such as sleep in Christ, God will bring with him, and they shall be ever with him.
They that live in christ shall sleep in christ, and such as sleep in christ, God will bring with him, and they shall be ever with him.
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Lastly, This union of the godly with Christ shall be glorious in regard of their cohabitation:
Lastly, This Union of the godly with christ shall be glorious in regard of their cohabitation:
ord, d n1 pp-f dt j p-acp np1 vmb vbi j p-acp n1 pp-f po32 n1:
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for the wicked, after sentence pronounced by Christ (who then shall sit as Judge,) shall be hurled into hell, a place loathsome and grievous,
for the wicked, After sentence pronounced by christ (who then shall fit as Judge,) shall be hurled into hell, a place loathsome and grievous,
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because of that stinke which never shall be abated, and because of that pain that never shall be ended:
Because of that stink which never shall be abated, and Because of that pain that never shall be ended:
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whereas the godly shall be enthronized in a kingdom prepared for them from the beginning of the world, which is a kingdome of blisse, in which they shall live eternally.
whereas the godly shall be enthronized in a Kingdom prepared for them from the beginning of the world, which is a Kingdom of bliss, in which they shall live eternally.
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So then, as the pains of the one place are universall, so are the pleasures of the other universall also:
So then, as the pains of the one place Are universal, so Are the pleasures of the other universal also:
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Pain and pleasure in this life are temporall, in the other they are eternall;
Pain and pleasure in this life Are temporal, in the other they Are Eternal;
n1 cc n1 p-acp d n1 vbr j, p-acp dt n-jn pns32 vbr j;
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and as the torture of the one (in regard of the losse of Christs presence) is inexpressible,
and as the torture of the one (in regard of the loss of Christ presence) is inexpressible,
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so the comfort of the other (in the fruition of his presence) is unconceivable.
so the Comfort of the other (in the fruition of his presence) is unconceivable.
av dt n1 pp-f dt n-jn (p-acp dt n1 pp-f po31 n1) vbz j.
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With old Simeon then, who rejoiced to embrace Christ in his arms at the time of his presentation, let all truehearted professors rejoice, in that Christ will present them to his Father when the time shall come for their glorification:
With old Simeon then, who rejoiced to embrace christ in his arms At the time of his presentation, let all truehearted professors rejoice, in that christ will present them to his Father when the time shall come for their glorification:
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In the mean time, while we see him standing behinde our wall, let us sing with that old Simeon, Lord, now lettest thou thy servant depart in peace,
In the mean time, while we see him standing behind our wall, let us sing with that old Simeon, Lord, now Lettest thou thy servant depart in peace,
p-acp dt j n1, cs pns12 vvb pno31 vvg p-acp po12 n1, vvb pno12 vvi p-acp d j np1, n1, av vv2 pns21 po21 n1 vvi p-acp n1,
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for mine eyes have seen the Prince of peace, thy salvation. FINIS.for mine eyes have seen the Prince of peace, thy salvation. FINIS.
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